Title: Works of John Bunyan — Volume 01
Author: Bunyan, John
Language: English
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The Works of John Bunyan

WITH AN
INTRODUCTION TO EACH TREATISE, NOTES,
AND A
SKETCH OF HIS LIFE, TIMES, AND CONTEMPORARIES.

VOLUME FIRST.

EXPERIMENTAL, DOCTRINAL, AND PRACTICAL.

EDITED BY
GEORGE OFFOR, ESQ.


Contents

 MEMOIR OF JOHN BUNYAN
 GRACE ABOUNDING TO THE CHIEF OF SINNERS
 A RELATON OF THE IMPRISONMENT OF MR. JOHN BUNYAN
 THE JERUSALEM SINNER SAVED
 THE GREATNESS OF THE SOUL
 THE WORK OF JESUS CHRIST AS AN ADVOCATE
 CHRIST A COMPLETE SAVIOUR
 COME AND WELCOME TO JESUS CHRIST
 JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS
 SAVED BY GRACE
 THE STRAIT GATE
 LIGHT FOR THEM THAT SIT IN DARKNESS
 A TREATISE OF THE FEAR OF GOD
 THE DOCTRINE OF THE LAW AND GRACE UNFOLDED
 ISRAEL’S HOPE ENCOURAGED
 A DISCOURSE TOUCHING PRAYER
 THE SAINTS’ PRIVILEGE AND PROFIT
 THE ACCEPTABLE SACRIFICE
 PAUL’S DEPARTURE AND CROWN
 THE DESIRE OF THE RIGHTEOUS GRANTED



MEMOIR OF JOHN BUNYAN


THE FIRST PERIOD.


THIS GREAT MAN DESCENDED FROM IGNOBLE PARENTS—BORN IN POVERTY—HIS
EDUCATION AND EVIL HABITS—FOLLOWS HIS FATHER’S BUSINESS AS A
BRAZIER—ENLISTS FOR A SOLDIER—RETURNS FROM THE WARS AND OBTAINS AN
AMIABLE, RELIGIOUS WIFE—HER DOWER.


‘We have this treasure in earthen vessels, that the excellency of the
power may be of God, and not of us.’—2 Cor 4:7

‘For my thoughts are not your thoughts, neither are your ways my ways,
saith the Lord.’—Isaiah 55:8.

‘Though ye have lien among the pots, yet shall ye be as the wings of a
dove covered with silver, and her feathers with yellow gold.’—Psalm
68:13.

When the Philistine giant, Goliath, mocked the host of Israel, and
challenged any of their stern warriors to single combat, what human
being could have imagined that the gigantic heathen would be
successfully met in the mortal struggle by a youth ’ruddy and of a fair
countenance?’ who unarmed, except with a sling and a stone, gave the
carcases of the hosts of the Philistines to the fouls of the air, and
to the wild beasts of the earth.’

Who, upon seeing an infant born in a stable, and laid in a manger, or
beholding him when a youth working with his father as a carpenter,
could have conceived that he was the manifestation of the Deity in
human form, before whom every knee should bow, and every tongue confess
Him to be THE ETERNAL?

Father Michael, a Franciscan friar, on a journey to Ancona, having lost
his way, sought direction from a wretched lad keeping hogs—deserted,
forlorn, his back smarting with severe stripes, and his eyes suffused
with tears. The poor ragged boy not only went cheerfully with him to
point out his road, but besought the monk to take him into his convent,
volunteering to fulfill the most degrading services, in the hope of
procuring a little learning, and escaping from ’those filthy hogs.’ How
incredulously would the friar have listened to anyone who could have
suggested that this desolate, tattered, dirty boy, might and would fill
a greater than an imperial throne! Yet, eventually that swine-herd was
clothed in purple and fine linen, and, under the title of Pope Sixtus
V., became one of those mighty magicians who are described in Rogers
Italy, as

‘Setting their feet upon the necks of kings,
And through the worlds subduing, chaining down
The free, immortal spirit—theirs a wondrous spell.’ [1]


A woman that was ’a loose and ungodly wretch’ hearing a tinker lad most
awfully cursing and swearing, protested to him that ’he swore and
cursed at that most fearful rate that it made her tremble to hear him,’
’that he was the ungodliest fellow for swearing that ever she heard in
all her life,’ and ’that he was able to spoil all the youth in a whole
town, if they came in his company.’ This blow at the young reprobate
made that indelible impression which all the sermons yet he had heard
had failed to make. Satan, by one of his own slaves, wounded a
conscience which had resisted all the overtures of mercy. The youth
pondered her words in his heart; they were good seed strangely sown,
and their working formed one of those mysterious steps which led the
foul-mouthed blasphemer to bitter repentance; who, when he had received
mercy and pardon, felt impelled to bless and magnify the Divine grace
with shining, burning thoughts and words. The poor profligate, swearing
tinker became transformed into the most ardent preacher of the love of
Christ—the well-trained author of The Jerusalem Sinner Saved, or Good
News to the Vilest of Men.

How often have the Saints of God been made a most unexpected blessing
to others. The good seed of Divine truth has been many times sown by
those who did not go out to sow, but who were profitably engaged in
cultivating their own graces, enjoying the communion of Saints, and
advancing their own personal happiness! Think of a few poor, but pious
happy women, sitting in the sun one beautiful summer’s day, before one
of their cottages, probably each one with her pillow on her lap,
dexterously twisting the bobbins to make lace, the profits of which
helped to maintain their children. While they are communing on the
things of God, a traveling tinker draws near, and, over-hearing their
talk, takes up a position where he might listen to their converse while
he pursued his avocation. Their words distil into his soul; they speak
the language of Canaan; they talk of holy enjoyments, the result of
being born again, acknowledging their miserable state by nature, and
how freely and undeservedly God had visited their hearts with pardoning
mercy, and supported them while suffering the assaults and suggestions
of Satan; how they had been borne up in every dark, cloudy, stormy day;
and how they contemned, slighted, and abhorred their own righteousness
as filthy and insufficient to do them any good. The learned discourses
our tinker had heard at church had casually passed over his mind like
evanescent clouds, and left little or no lasting impression. But these
poor women, ’methought they spake as actually did make them speak; they
speak with such pleasant as of Scripture language, and with such
appearance of grace in all they said, that they were to me as if they
had found a new world, as if they were people that dwelt alone, and
were not to be reckoned among their neighbors’ (Num 23:9).

O! how little did they imagine that their pious converse was to be the
means employed by the Holy Spirit in the conversion of that poor
tinker, and that, by their agency, he was to be transformed into one of
the brightest luminaries of heaven; who, when he had entered into rest
would leave his works to follow him as spiritual thunder to pierce the
hearts of the impenitent, and as heavenly consolation to bind up the
broken-hearted; liberating the prisoners of Giant Despair, and
directing the pilgrims to the Celestial City. Thus were blessings in
rich abundance showered down upon the church by the instrumentality, in
the first instance, of a woman that was a sinner, but most eminently by
the Christian converse of a few poor but pious women.

This poverty-stricken, ragged tinker was the son of a working mechanic
at Elstow, near Bedford. So obscure was his origin that even the
Christian name of his father is yet unknown:[2] he was born in 1628, a
year memorable as that in which the Bill of Rights was passed. Then
began the struggle against arbitrary power, which was overthrown in
1688, the year of Bunyan’s death, by the accession of William III. Of
Bunyan’s parents, his infancy, and childhood, little is recorded. All
that we know is from his own account, and that principally contained in
his doctrine of the Law and Grace, and in his extraordinary development
of his spiritual life, under the title of Grace Abounding to the Chief
of Sinners. His birth would have shed a luster on the wealthiest
mansion, and have imparted additional grandeur to any lordly palace.
Had royal or noble gossips, and a splendid entertainment attended his
christening, it might have been pointed to with pride; but so obscure
was his birth, that it has not been discovered that he was christened
at all; while the fact of his new birth by the Holy Ghost is known over
the whole world to the vast extent that his writings have been
circulated. He entered this world in a labourer’s cottage of the
humblest class, at the village of Elstow, about a mile from Bedford.[3]
His pedigree is thus narrated by himself:—‘My descent was of a low and
inconsiderable generation, my father’s house being of that rank that is
meanest and most despised of all the families in the land.’[4] Bunyan
alludes to this very pointedly in the preface to A Few Sighs from
Hell:—‘I am thine, if thou be not ashamed to own me, because of my low
and contemptible descent in the world.’[5] His poor and abject
parentage was so notorious, that his pastor, John Burton, apologized
for it in his recommendation to The Gospel Truths Opened:—‘Be not
offended because Christ holds forth the glorious treasure of the gospel
to thee in a poor earthen vessel, by one who hath neither the greatness
nor the wisdom of this world to commend him to thee.’[6] And in his
most admirable treatise, on The Fear of God, Bunyan observes—‘The poor
Christian hath something to answer them that reproach him for his
ignoble pedigree, and shortness of the glory of the wisdom of this
world. True may that man say I am taken out of the dunghill. I was born
in a base and low estate; but I fear God. This is the highest and most
noble; he hath the honour, the life, and glory that is lasting.’[7] In
his controversy with the Strict Baptists, he chides them for reviling
his ignoble pedigree:—‘You closely disdain my person because of my low
descent among men, stigmatizing me as a person of THAT rank that need
not be heeded or attended unto.’[8] He inquired of his father—‘Whether
we were of the Israelites or no? for, finding in the Scripture that
they were once the peculiar people of God, thought I, if I were one of
this race, my soul must needs be happy.’[9] This somewhat justifies the
conclusion that his father was a Gipsy tinker, that occupation being
then followed by the Gipsy tribe. In the life of Bunyan appended to the
forged third part of the Pilgrim’s Progress, his father is described as
‘an honest poor labouring man, who, like Adam unparadised, had all the
world before him to get his bread in; and was very careful and
industrious to maintain his family.’[10]

Happily for Bunyan, he was born in a neighbourhood in which it was a
disgrace to any parents not to have their children educated. With
gratitude he records, that ‘it pleased God to put it into their hearts
to put me to school to learn both to read and to write.’ In the
neighbourhood of his birthplace, a noble charity diffused the blessings
of lettered knowledge.[11] To this charity Bunyan was for a short
period indebted for the rudiments of education; but, alas, evil
associates made awful havoc of those slight unshapen literary
impressions which had been made upon a mind boisterous and impatient of
discipline. He says—‘To my shame, I confess I did soon lose that little
I learned, and that almost utterly.’[12] This fact will recur to the
reader’s recollection when he peruses Israel’s Hope Encouraged, in
which, speaking of the all-important doctrine of justification, he
says—‘It is with many that begin with this doctrine as it is with boys
that go to the Latin school; they learn till they have learned the
grounds of their grammar, and then go home and forget all.’[13]

As soon as his strength enabled him, he devoted his whole soul and body
to licentiousness—‘As for my own natural life, for the time that I was
without God in the world, it was indeed according to the course of this
world, and the spirit that now worketh in the children of disobedience.
It was my delight to be taken captive by the devil at his will: being
filled with all unrighteousness; that from a child I had but few
equals, both for cursing, swearing, lying, and blaspheming the holy
name of God.’[14]

It has been supposed, that in delineating the early career of Badman,
‘Bunyan drew the picture of his own boyhood.’[15] But the difference is
broadly given. Badman is the child of pious parents, who gave him a
‘good education’ in every sense, both moral and secular;[16] the very
reverse of Bunyan’s training. His associates would enable him to draw
the awful character and conduct of Badman, as a terrible example to
deter others from the downward road to misery and perdition.

Bunyan’s parents do not appear to have checked, or attempted to
counteract, his unbridled career of wickedness. He gives no hint of the
kind; but when he notices his wife’s father, he adds that he ‘was
counted godly’; and in his beautiful nonsectarian catechism, there is a
very touching conclusion to his instructions to children on their
behaviour to their parents:—‘The Lord, if it be his will, convert our
poor parents, that they, with us, may be the children of God.’[17]
These fervent expressions may refer to his own parents; and, connecting
them with other evidence, it appears that he was not blessed with pious
example. Upon one occasion, when severely reproved for swearing, he
says—‘I wished, with all my heart, that I might be a little child
again, that my father might learn me to speak without this wicked way
of swearing.’[18] In his numerous confessions, he never expresses pain
at having, by his vicious conduct, occasioned grief to his father or
mother. From this it may be inferred, that neither his father’s example
nor precept had checked this wretched propensity to swearing, and that
he owed nothing to his parents for moral training; but, on the
contrary, they had connived at, and encouraged him in, a course of life
which made him a curse to the neighbourhood in which he lived.

In the midst of all this violent depravity, the Holy Spirit began the
work of regeneration in his soul—a long, a solemn, yea, an awful
work—which was to fit this poor debauched youth for purity of
conduct—for communion with heaven—for wondrous usefulness as a minister
of the gospel—for patient endurance of sufferings for righteousness’
sake—for the writing of works which promise to be a blessing to the
Church in all ages—for his support during his passage through the black
river which has no bridge—to shine all bright and glorious, as a star
in the firmament of heaven. ‘Wonders of grace to God belong.’

During the period of his open profligacy, his conscience was ill at
ease; at times the clanking of Satan’s slavish chains in which he was
hurrying to destruction, distracted him. The stern reality of a future
state clouded and embittered many of those moments employed in
gratifying his baser passions. The face of the eventful times in which
he lived was rapidly changing; the trammels were loosened, which, with
atrocious penalties, had fettered all free inquiry into religious
truth. Puritanism began to walk upright; and as the restraints imposed
upon Divine truths were taken off, in the same proportion restraints
were imposed upon impiety, profaneness, and debauchery. A ringleader in
all wickedness would not long continue without reproof, either
personally, or as seen in the holy conduct of others. Bunyan very
properly attributed to a gracious God, those checks of conscience which
he so strongly felt even while he was apparently dead in trespasses and
sins. ‘The Lord, even in my childhood, did scare and affright me with
fearful dreams, and did terrify me with dreadful visions.’[19] ‘I often
wished that there had been no hell, or that I had been a devil to
torment others.’ A common childish but demoniac idea. His mind was as
‘the troubled sea, when it cannot rest, whose waters cast up mire and
dirt.’ ‘A while after, these terrible dreams did leave me; and with
more greediness, according to the strength of nature, I did let loose
the reins of my lusts, and delighted in all transgression against the
law of God.’ ‘I was the very ringleader of all the youth that kept me
company, into ALL MANNER of vice and ungodliness.’[20]

Dr. Southey and others have attempted to whiten this blackamore, but
the veil that they throw over him is so transparent that it cannot
deceive those who are in the least degree spiritually enlightened. He
alleges that Bunyan, in his mad career of vice and folly, ‘was never so
given over to a reprobate mind,’[21] as to be wholly free from
compunctions of conscience. This is the case with every depraved
character; but he goes further, when he asserts that ‘Bunyan’s heart
never was hardened.’[22] This is directly opposed to his description of
himself:—‘I found within me a great desire to take my fill of sin,
still studying what sin was yet to be committed; and I made as much
haste as I could to fill my belly with its delicates, lest I should die
before I had my desire.’ He thus solemnly adds, ‘In these things, I
protest before God, I lie not, neither do I feign this sort of speech;
these were really, strongly, and with all my heart, my desires; the
good Lord, whose mercy is unsearchable, forgive me my transgressions.’
The whole of his career, from childhood to manhood, was, ‘According to
the course of this world, according to the prince of the power of the
air, the spirit that now worketh in the children of disobedience’ (Eph
2:2).

These reminiscences are alluded to in the prologue of the Holy War:—

‘When Mansoul trampled upon things Divine,
And wallowed in filth as doth a swine,
Then I was there, and did rejoice to see
Diabolus and Mansoul so agree.’


The Laureate had read this, and yet considers it the language of a
heart that ‘never was hardened.’ He says that ‘the wickedness of the
tinker has been greatly overcharged, and it is taking the language of
self-accusation too literally to pronounce of John Bunyan, that he was
at any time depraved. The worst of what he was in his worst days is to
be expressed in a single word, the full meaning of which no
circumlocution can convey; and which, though it may hardly be deemed
presentable in serious composition, I shall use, as Bunyan himself (no
mealy-mouthed writer) would have used it, had it in his days borne the
same acceptation in which it is now universally understood;—in that
word then, he had been a blackguard.

The very head and front of his offending
Hath this extent—no more.’[23]


The meaning of the epithet is admirably explained; but what could Dr.
Southey imagine possible to render such a character more vile in the
sight of God, or a greater pest to society? Is there any vicious
propensity, the gratification of which is not included in that
character? Bunyan’s estimate of his immorality and profaneness prior to
his conversion, was not made by comparing himself with the infinitely
Holy One, but he measured his conduct by that of his more moral
neighbours. In his Jerusalem Sinner Saved, he pleads with great
sinners, the outwardly and violently profane and vicious, that if HE
had received mercy, and had become regenerated, they surely ought not
to despair, but to seek earnestly for the same grace. He thus describes
himself:—‘I speak by experience; I was one of those great sin-breeders;
I infected all the youth of the town where I was born; the neighbours
counted me so, my practice proved me so: wherefore, Christ Jesus took
me first; and, taking me first, the contagion was much allayed all the
town over. When God made me sigh, they would hearken, and inquiringly
say, What’s the matter with John? When I went out to seek the bread of
life, some of them would follow, and the rest be put into a muse at
home. Some of them, perceiving that God had mercy upon me, came crying
to him for mercy too.’[24] Can any one, in the face of such language,
doubt that he was most eminently ‘a brand snatched from the fire’; a
pitchy burning brand, known and seen as such by all who witnessed his
conduct? He pointedly exemplified the character set forth by James,
‘the tongue is a fire, a world of iniquity, set on fire of hell’ (James
3:6). This was as publicly known before his conversion, as the effects
of the wondrous change were openly seen in his Christian career
afterwards. He who, when convinced of sin, strained his eyes to see the
distant shining light over the wicket-gate, after he had gazed upon

—‘The wondrous cross
On which the Prince of glory died,’


became a luminous beacon, to attract the vilest characters to seek
newness of life; and if there be hope for them, no one ought to
despair. Far be it from us to cloud this light, or to tarnish so
conspicuous an example. Like a Magdalene or a thief on the cross, his
case may be exhibited to encourage hope in every returning prodigal.
During this period of his childhood, while striving to harden his heart
against God, many were the glimmerings of light which from time to time
directed his unwilling eyes to a dread eternity. In the still hours of
the night ‘in a dream God opened’ his ears[25]—the dreadful vision was
that ‘devils and wicked spirits laboured to draw me away with them.’
These thoughts must have left a deep and alarming impression upon his
mind; for he adds, ‘of which I could never be rid.’[26]

The author of his life, published in 1692, who was one of his personal
friends, gives the following account of Bunyan’s profligacy, and his
checks of conscience:—‘He himself hath often, since his conversion,
confessed with horror, that when he was but a child or stripling, he
had but few equals for lying, swearing, and blaspheming God’s holy
name—living without God in the world; the thoughts of which, when he,
by the light of Divine grace, came to understand his dangerous
condition, drew many showers of tears from his sorrowful eyes, and
sighs from his groaning heart. The first thing that sensibly touched
him in this his unregenerate state, were fearful dreams, and visions of
the night, which often made him cry out in his sleep, and alarm the
house, as if somebody was about to murder him, and being waked, he
would start, and stare about him with such a wildness, as if some real
apparition had yet remained; and generally those dreams were about evil
spirits, in monstrous shapes and forms, that presented themselves to
him in threatening postures, as if they would have taken him away, or
torn him in pieces. At some times they seemed to belch flame, at other
times a continuous smoke, with horrible noises and roaring. Once he
dreamed he saw the face of the heavens, as it were, all on fire; the
firmament crackling and shivering with the noise of mighty thunders,
and an archangel flew in the midst of heaven, sounding a trumpet, and a
glorious throne was seated in the east, whereon sat one in brightness,
like the morning star, upon which he, thinking it was the end of the
world, fell upon his knees, and, with uplifted hands towards heaven,
cried, O Lord God, have mercy upon me! What shall I do, the day of
judgment is come, and I am not prepared! When immediately he heard a
voice behind him, exceeding loud, saying, Repent. At another time he
dreamed that he was in a pleasant place, jovial and rioting, banqueting
and feasting his senses, when a mighty earthquake suddenly rent the
earth, and made a wide gap, out of which came bloody flames, and the
figures of men tossed up in globes of fire, and falling down again with
horrible cries, shrieks, and execrations, whilst some devils that were
mingled with them, laughed aloud at their torments; and whilst he stood
trembling at this sight, he thought the earth sunk under him, and a
circle of flame enclosed him; but when he fancied he was just at the
point to perish, one in white shining raiment descended, and plucked
him out of that dreadful place; whilst the devils cried after him, to
leave him with them, to take the just punishment his sins had deserved,
yet he escaped the danger, and leaped for joy when he awoke and found
it was a dream.’

Such dreams as these fitted him in after life to be the glorious
dreamer of the Pilgrim’s Progress, in which a dream is told which
doubtless embodies some of those which terrified him in the night
visions of his youth.

In the interpreter’s house he is ‘led into a chamber where there was
one rising out of bed, and as he put on his raiment he shook and
trembled. Then said Christian, Why doth this man thus tremble? The
Interpreter then bid him tell to Christian the reason of his so doing.
So he began and said, This night, as I was in my sleep I dreamed, and
behold the heavens grew exceeding black; also it thundered and
lightened in most fearful wise, that it put me into an agony. So I
looked up in my dream, and saw the clouds rack at an unusual rate, upon
which I heard a great sound of a trumpet, and saw also a man sit upon a
cloud, attended with the thousands of heaven—they were all in flaming
fire; also the heavens were in a burning flame. I heard then a voice
saying, “Arise, ye dead, and come to judgment;” and with that the rocks
rent, the graves opened, and the dead that were therein came forth.
Some of them were exceeding glad, and looked upward; and some sought to
hide themselves under the mountains. Then I saw the man that sat upon
the cloud open the book, and bid the world draw near. Yet there was, by
reason of a fierce flame which issued out and came from before him, a
convenient distance betwixt him and them, as betwixt the judge and
prisoners at the bar. I heard it also proclaimed, “Gather together the
tares, the chaff, and stubble, and cast them into the burning lake”;
and with that the bottomless pit opened just whereabout I stood, out of
the mouth of which there came, in an abundant manner, smoke and coals
of fire, with hideous noises. It was also said, “Gather my wheat into
the garner”; and with that I saw many catched up and carried away into
the clouds, but I was left behind. I also sought to hide myself, but I
could not, for the man that sat upon the cloud still kept his eye upon
me; my sins also came into my mind, and my conscience did accuse me on
every side. Upon that I awaked from my sleep.’

No laboured composition could have produced such a dream as this. It
flows in such dream-like order as would lead us to infer, that the
author who narrates it had, when a boy, heard the twenty-fifth chapter
of Matthew read at church, and the solemn impression following him at
night assisted in producing a dream which stands, and perhaps will ever
stand, unrivalled.

Awful as must have been these impressions upon his imagination, they
were soon thrown off, and the mad youth rushed on in his desperate
career of vice and folly. Is he then left to fill up the measure of his
iniquities? No, the Lord has a great work for him to do. HIS hand is
not shortened that he cannot save. Bunyan has to be prepared for his
work; and if terrors will not stop him, manifested mercies in judgments
are to be tried.

‘God did not utterly leave me, but followed me still, not now with
convictions, but judgments; yet such as were mixed with mercy. For once
I fell into a creek of the sea, and hardly escaped drowning. Another
time I fell out of a boat into Bedford river, but mercy yet preserved
me alive. Besides, another time, being in the field with one of my
companions, it chanced that an adder passed over the highway, so I,
having a stick in my hand, struck her over the back; and having stunned
her, I forced open her mouth with my stick, and plucked her sting out
with my fingers; by which act, had not God been merciful unto me, I
might by my desperateness have brought myself to my end.

‘This also have I taken notice of, with thanksgiving. When I was a
soldier, I, with others, were drawn out to go to such a place to
besiege it; but when I was just ready to go, one of the company desired
to go in my room, to which, when I had consented, he took my place; and
coming to the siege, as he stood sentinel, he was shot into the head
with a musket bullet, and died.’[27]

In addition to these mercies recorded by his own pen, one of his
friends asserts that he acknowledged his deep obligations to Divine
mercy for being saved when he fell into an exceeding deep pit, as he
was traveling in the dark; for having been preserved in sickness; and
also for providential goodness that such a sinner was sustained with
food and raiment, even to his own admiration.

Bunyan adds, ‘Here were judgments and mercy, but neither of them did
awaken my soul to righteousness’; wherefore I sinned still, and grew
more and more rebellious against God, and careless of mine own
salvation.’[28]

That such a scape-grace should enter the army can occasion no surprise.
His robust, hardy frame, used to exposure in all weathers—his daring
courage, as displayed in his perilous dealing with the adder, bordering
upon fool-hardiness—his mental depravity and immoral habits, fitted him
for all the military glory of rapine and desolation. In his Grace
Abounding he expressly states that this took place before his marriage,
while his earliest biographer places this event some years after his
marriage, and even argues upon it, as a reason why he became a soldier,
that ‘when the unnatural civil war came on, finding little or nothing
to do to support himself and small family, he, as many thousands did,
betook himself to arms.’[29] The same account states that, ‘in June,
1645, being at the siege of Leicester, he was called out to be one who
was to make a violent attack upon the town, vigorously defended by the
King’s forces against the Parliamentarians, but appearing to the
officer who was to command them to be somewhat awkward in handling his
arms, another voluntarily, and as it were thrust himself into his
place, who, having the same post that was designed Mr. Bunyan, met his
fate by a carbine-shot from the wall; but this little or nothing
startled our too secure sinner at that time; for being now in an army
where wickedness abounded, he was the more hardened.’

Thus we find Bunyan engaged in military affairs. There can be no doubt
but that he was a soldier prior to his marriage, and that he was
present at the siege of Leicester; but it is somewhat strange (if true)
that he should have preferred the Parliamentary to the Royal army.
Although this is a question that cannot be positively decided without
further evidence than has yet been discovered, there are strong reasons
for thinking that so loyal a man joined the Royal army, and not that of
the Republicans.

The army into which Bunyan entered is described as being ‘where
wickedness abounded,’ but, according to Hume, in this year the
Republican troops were generally pious men.

Bunyan’s loyalty was so remarkable as to appear to be natural to him;
for even after he had so severely suffered from the abuse of kingly
power, in interfering with the Divine prerogative of appointing modes
of worship, he, who feared the face of no man—who never wrote a line to
curry favour with any man or class of men—thus expresses his loyal
feelings—‘I do confess myself one of the old-fashioned professors, that
covet to fear God, and honour the king. I also am for blessing of them
that curse me, for doing good to them that hate me, and for praying for
them that despitefully use me and persecute me; and have had more peace
in the practice of these things than all the world are aware of.’ ‘Pray
for the long life of the king.’ ‘Pray that God would discover all plots
and conspiracies against his person and government.’[30] ‘Will you
rebel against the king? is a word that shakes the world.’[31] ‘Pray for
all that are in authority; reproach not the governor, he is set over
thee; all his ways are God’s, either for thy help or the trial of thy
graces—this is duty, will render thee lovely to thy friends, terrible
to thine enemies, serviceable as a Christian.’[32] ‘Let kings have that
fear, honour, reverence, worship that is due to their place, their
office and dignity.’ ‘I speak it to show my loyalty to the king, and my
love to my fellow-subjects.’[33] With such proofs of his peaceful
submission to government in all things that touched not the
prerogatives of God; it would have been marvelous indeed if he had
taken up arms against his king. His infatuated delight in swearing, and
roisterous habits, were ill suited to the religious restraints of the
Parliamentarians, while they would render him a high prize to Rupert’s
dragoons. Add to this, the remarkable fact, that Leicester was besieged
and stormed with terrible slaughter by the king, but not by the army of
the Parliament. The taking of Leicester by the king in person was
attended with great cruelties. The abbey was burnt by the cavaliers.
Rupert’s black flag was hoisted on the gate which had been
treacherously given up. Every Scotchman found in the town was murdered.
The mace and town seals were carried off as plunder; and, if the
account given by Thoresby in his History of Leicester is correct, the
scene of carnage was quite enough to sicken Bunyan of a military life.
He knew the mode in which plunder taken from the bodies of the slain
was divided by the conquerors:—

‘Or as the soldiers give unto
Each man the share and lot,
Which they by dint of sword have won,
From their most daring foe;
While he lies by as still as stone,
Not knowing what they do.’[34]


‘The king’s forces having made their batteries, stormed Leicester;
those within made stout resistance, but some of them betrayed one of
the gates; the women of the town laboured in making up the breaches,
and in great danger. The king’s forces having entered the town, had a
hot encounter in the market-place; and many of them were slain by shot
out of the windows, that they gave no quarter, but hanged some of the
committee, and cut others to pieces. Some letters say that the kennels
ran down with blood; Colonel Gray the governor, and Captain Hacker,
were wounded and taken prisoners, and very many of the garrison were
put to the sword, and the town miserably plundered. The king’s forces
killed divers who prayed quarter, and put divers women to the
sword,[35] and other women and children they turned naked into the
streets, and many they ravished. They hanged Mr. Reynor and Mr. Sawyer
in cold blood; and at Wighton they smothered Mrs. Barlowes, a
minister’s wife, and her children.’[36]

Lord Clarendon admits the rapine and plunder, and that the king
regretted that some of his friends suffered with the rest.[37] Humphrey
Brown deposed that he was present when the garrison, having surrendered
upon a promise of quarter, he saw the king’s soldiers strip and wound
the prisoners, and heard the king say—‘cut them more, for they are mine
enemies.’ A national collection was made for the sufferers, by an
ordinance bearing date the 28th October, 1645, which states
that—‘Whereas it is very well known what miseries befell the
inhabitants of the town and county of Leicester, when the king’s army
took Leicester, by plundering the said inhabitants, not only of their
wares in their shops, but also all their household goods, and their
apparel from their backs, both of men, women, and children, not
sparing, in that kind, infants in their cradles; and, by violent
courses and tortures, compelled them to discover whatsoever they had
concealed or hid, and after all they imprisoned their persons, to the
undoing of the tradesmen, and the ruin of many of the country.’

Can we wonder that ‘the king was abused as a barbarian and a murderer,
for having put numbers to death in cold blood after the garrison had
surrendered; and for hanging the Parliament’s committee, and some Scots
found in that town?’ The cruelties practiced in the king’s presence
were signally punished. He lost 709 men on that occasion, and it
infused new vigour into the Parliament’s army. The battle of Naseby was
fought a few days after; the numbers of the contending forces were
nearly equal; the royal troops were veterans, commanded by experienced
officers; but the God of armies avenged the innocent blood shed in
Leicester, and the royal army was cut to pieces; carriages, cannon, the
king’s cabinet, full of treasonable correspondence, were taken, and
from that day he made feeble fight, and soon lost his crown and his
life. The conquerors marched to Leicester, which surrendered by
capitulation. Heath, in his Chronicle, asserts that ‘no life was lost
at the retaking of Leicester.’ Many of Bunyan’s sayings and proverbs
are strongly tinged with the spirit of Rupert’s dragoons—‘as we say,
blood up to the ears.’[38] ‘What can be the meaning of this
(trumpeters), they neither sound boot and saddle, nor horse and away,
nor a charge?’[39] In his allegories when he alludes to fighting, it is
with the sword and not with the musket;[40] ‘rub up man, put on thy
harness.’[41] ‘The father’s sword in the hand of the sucking child is
not able to conquer a foe.’[42]

Considering his singular loyalty, which, during the French Revolution,
was exhibited as a pattern to Dissenters by an eminent Baptist
minister; [43] considering also his profligate character and military
sayings, it is very probable that Bunyan was in the king’s army in
1645, being about seventeen years of age. It was a finishing school to
the hardened sinner, which enabled him, in his account of the Holy War,
so well to describe every filthy lane and dirty street in the town of
Mansoul.

Whether Bunyan left the army when Charles was routed at the battle of
Naseby, or was discharged, is not known. He returned to his native town
full of military ideas, which he used to advantage in his Holy War. He
was not reformed, but hardened in sin, and, although at times alarmed
with convictions of the danger of his soul, yet in the end, the flesh
pleading powerfully, it prevailed; and he made a resolution to indulge
himself in such carnal delights and pleasures as he was accustomed to,
or that fell in his way. ‘His neglecting his business, and following
gaming and sports, to put melancholy thoughts out of his mind, which he
could not always do, had rendered him very poor and despicable.’[44]

In this forlorn and miserable state, he was induced, by the persuasion
of friends, under the invisible guidance of God, to enter into the
marriage state. Such a youth, then only twenty years of age, would
naturally be expected to marry some young woman as hardened as himself,
but he made a very different choice. His earliest biographer says, with
singular simplicity, ‘his poverty, and irregular course of life, made
it very difficult for him to get a wife suitable to his inclination;
and because none that were rich would yield to his allurements, he
found himself constrained to marry one without any fortune, though very
virtuous, loving, and conformably obedient and obliging, being born of
good, honest, godly parents, who had instructed her, as well as they
were able, in the ways of truth and saving knowledge.’[45] The idea of
his seeking a rich wife is sufficiently droll; he must have been
naturally a persuasive lover, to have gained so good a helpmate. They
were not troubled with sending cards, cake, or gloves, nor with the
ceremony of receiving the visits of their friends in state; for he
says, that ‘This woman and I came together as poor as poor might be,
not having so much household stuff as a dish or spoon betwixt us
both.’[46] His wife had two books, The Plain Man’s Pathway to Heaven,
and The Practice of Piety; but what was of more importance than wealth
or household stuff, she had that seed sown in her heart which no thief
could steal.[47] She enticed and persuaded him to read those books. To
do this he by application ‘again recovered his reading, which he had
almost lost.’ His wife became an unspeakable blessing to him. She
presents a pattern to any woman, who, having neglected the apostolic
injunction not to be unequally yoked, finds herself under the dominion
of a swearing dare devil. It affords a lovely proof of the insinuating
benign favour of female influence. This was the more surprising, as he
says, ‘the thoughts of religion were very grievous to me,’ and when
‘books that concerned Christian piety were read in my hearing, it was
as it were a prison to me.’ In spite of all obstacles, his rugged heart
was softened by her tenderness and obedience, he ‘keeping on the old
course,’[48] she upon every proper season teaching him how her father’s
piety secured his own and his family’s happiness. Here was no
upbraiding, no snubbing, no curtain lectures; all was affectionate,
amiable mildness. At first, he became occasionally alarmed for his
soul’s salvation; then with the thought of having sinned away the day
of grace, he plunged again into sin with greediness; anon a faint hope
of mercy would fill him with fear and trembling. But this leads us to
the wondrous narrative of his new birth.

THE SECOND PERIOD.

THE INTERNAL CONFLICT, OR BUNYAN’S CONVICTIONS AND CONVERSION.


All nature is progressive; if an infant was suddenly to arrive at
manhood, how idiotic and dangerous he would be! A long training is
essential to fit the human being for the important duties of life; and
just so is it in the new birth to spiritual existence—first a babe,
then the young man; at length the full stature, and at last the
experienced Christian.

The narrative of Bunyan’s progress in his conversion is, without
exception, the most astonishing of any that has been published. It is
well calculated to excite the profoundest investigation of the
Christian philosopher. Whence came those sudden suggestions, those
gloomy fears, those heavenly rays of joy? Much learning certainly did
not make him mad. The Christian dares not attribute his intense
feelings to a distempered brain. Whence came the invisible power that
struck Paul from his horse? Who was it that scared Job with dreams, and
terrified him with visions? What messenger of Satan buffeted Paul? Who
put ‘a new song’ into the mouth of David? We have no space in this
short memoir to attempt the drawing a line between convictions of sin
and the terrors of a distempered brain. Bunyan’s opinions upon this
subject are deeply interesting, and are fully developed in his Holy
War. The capabilities of the soul to entertain vast armies of thoughts,
strong and feeble, represented as men, women, and children, are so
great as almost to perplex the strongest understanding. All these
multitudes of warriors are the innumerable thoughts—the strife—in ONE
soul. Upon such a subject an interesting volume might be written. But
we must fix our attention upon the poor tinker who was the subject of
this wondrous war.

The tender and wise efforts of Mrs. Bunyan to reclaim her husband, were
attended by the Divine blessing, and soon led to many resolutions, on
his part, to curb his sinful propensities and to promote an outward
reformation; his first effort was regularly to attend Divine worship.

He says, ‘I fell in very eagerly with the religion of the times, to
wit, to go to church twice a-day, and that too with the foremost; and
there should very devoutly both say and sing as others did, yet
retaining my wicked life; but withal, I was so overrun with a spirit of
superstition, that I adored, and that with great devotion, even all
things, both the high-place, priest, clerk, vestment, service, and what
else belonging to the Church; counting all things holy that were
therein contained, and especially, the priest and clerk most happy, and
without doubt greatly blessed, because they were the servants, as I
then thought,[49] of God, and were principal in the holy temple, to do
his work therein. This conceit grew so strong in little time upon my
spirit, that had I but seen a priest, though never so sordid and
debauched in his life,[50] I should find my spirit fall under him,
reverence him, and knit unto him; yea, I thought, for the love I did
bear unto them, supposing they were the ministers of God, I could have
lain down at their feet, and have been trampled upon by them; their
name, their garb, and work did so intoxicate and bewitch me.’

All this took place at the time when The Book of Common Prayer, having
been said to occasion ‘manifold inconveniency,’ was, by an Act of
Parliament, ‘abolished,’[51] and by a subsequent Act[52] prohibited,
under severe penalties, from being publicly used. The ‘manifold
inconveniences’ to which the Act refers, arose from differences of
opinion as to the propriety of the form which had been enforced,
heightened by the enormous cruelties practiced upon multitudes who
refused to use it. Opposition to the English Liturgy as more combined
in Scotland, by a covenant entered into, June 20, 1580, by the king,
lords, nobles, and people, against Popery; and upon Archbishop Laud’s
attempt, in 1637, to impose the service-book upon our northern
neighbours, tumults and bloodshed ensued; until, in 1643, a new and
very solemn league and covenant was entered into, which, in 1645,
extended its influence to England, being subscribed by thousands of our
best citizens, with many of the nobility—‘wherein we all subscribe, and
each with his own hands lifted up to the Most High God, doe swear’;
that being the mode of taking an oath, instead of kissing the cover of
a book, as is now practiced. To the cruel and intemperate measures of
Laud, and the zeal of Charles, for priestly domination over conscience,
may be justly attributed the wars which desolated the country, while
the solemn league and covenant brought an overwhelming force to aid the
Parliament in redressing the grievances of the kingdom. During the
Commonwealth there was substituted, in place of the Common Prayer, A
directory for the Publique Worship of God, and the uniformity which was
enjoined in it was like that of the Presbyterians and Dissenters of the
present day. The people having assembled, and been exhorted to
reverence and humility, joined the preacher in prayer. He then read
portions of Scripture, with or without an exposition, as he judged it
necessary, but not so as to render the service tedious. After singing a
psalm, the minister prayed, leading the people to mourn under a sense
of sin, and to hunger and thirst after the grace of God, in Jesus
Christ; an outline or abstract is given of the subject of public
prayer, and similar instructions are given as to the sermon or
paraphrase. Immediately after the sermon, prayer was again offered up,
and after the outline that is given of this devotional exercise, it is
noted, ‘And because the prayer which Christ taught his disciples, is
not only a pattern of prayer, but itself a most comprehensive prayer,
we recommend it also to be used in the prayers of the Church.’ This
being ended, a psalm was sung, and the minister dismissed the
congregation with a solemn blessing.[53] Some of the clergy continued
the use of prayers, contained in the liturgy, reciting, instead of
reading them—a course that was not objected to. This was the form of
service which struck Bunyan with such awe and reverence, leaving a very
solemn impression upon his mind, which the old form of common prayer
had never produced.

Bunyan was fond of athletic sports, bell-ringing, and dancing; and in
these he had indulged, so far as his worldly calling allowed. Charles
I, whether to promote Popery—to divert his subjects from political
grievances—or to punish the Puritans, had endeavoured to drown their
serious thoughts in a vortex of dissipation, by re-publishing the Book
of Sports, to be used on Sundays. That ‘after Divine service our good
people be not disturbed, letted, or discouraged from dancing, either
men or women; archery, leaping, vaulting, or any other such harmless
recreations; May games, Whitsun-ales, Morris dances, May poles, and
other sports.’ But this was not all, for every ‘Puritan and Precisian
was to be constrained to conformity with these sports, or to leave
their country.’ The same severe penalty was enforced upon every
clergyman who refused to read from his pulpit the Book of Sports, and
to persuade the people thus to desecrate the Lord’s-day. ‘Many hundred
godly ministers were suspended from their ministry, sequestered, driven
from their livings, excommunicated, prosecuted in the high commission
court, and forced to leave the kingdom for not publishing this
declaration.’[54] A little gleam of heavenly light falls upon those
dark and gloomy times, from the melancholy fact that nearly eight
hundred conscientious clergymen were thus wickedly persecuted. This was
one of the works of Laud, who out-bonnered Bonner himself in his
dreadful career of cruelty, while making havoc of the church of Christ.
Even transportation for refusing obedience to such diabolical laws was
not the greatest penalty; in some cases it was followed by the death of
the offender. The punishments inflicted for nonconformity were
accompanied by the most refined and barbarous cruelties. Still many of
the learned bowed their necks to this yoke with abject servility: thus,
Robert Powell, speaking of the Book of Sports, says, ‘Needless is it to
argue or dispute for that which authority hath commanded, and most
insufferable insolence to speak or write against it.’[55] These Sunday
sports, published by Charles I, in 1633, had doubtless aided in
fostering Bunyan’s bad conduct in his youthful days. In 1644, when The
Book of Common Prayer was abolished, an Act was passed for the better
observance of the Lord’s-day; all persons were prohibited on that day
to use any wrestlings, shooting, bowing, ringing of bells for pastime,
masques, wakes, church-ales, dancing, game, sports or pastime whatever;
and that ‘the Book of Sports shall be seized, and publicly burnt.’
During the civil war this Act does not appear to have been strictly
enforced; for, four years after it was passed, we find Bunyan and his
dissolute companions worshipping the priest, clerk, and vestments on
the Sunday morning, and assembling for their Sabbath-breaking sports in
the afternoon. It was upon one of these occasions that a most
extraordinary impression was fixed upon the spirit of Bunyan. A
remarkable scene took place, worthy the pencil of the most eminent
artist. This event cannot be better described than in his own words:—

‘One day, amongst all the sermons our parson made, his subject was, to
treat of the Sabbath-day, and of the evil of breaking that, either with
labour, sports, or otherwise; now I was, notwithstanding my religion,
one that took much delight in all manner of vice, and especially that
was the day that I did solace myself therewith; wherefore I fell in my
conscience under his sermons, thinking and believing that he made that
sermon on purpose to show me my evil doing. And at that time I felt
what guilt was, though never before, that I can remember; but then I
was, for the present, greatly loaden therewith, and so went home, when
the sermon was ended, with a great burthen upon my spirit.

‘This, for that instant, did benumb the sinews of my best delights, and
did imbitter my former pleasures to me; but behold it lasted not for
before I had well dined, the trouble began to go off my mind, and my
heart returned to its old course. But O! how glad was I, that this
trouble was gone from me, and that the fire was put out, that I might
sin again without control! Wherefore, when I had satisfied nature with
my food, I shook the sermon out of my mind, and to my old custom of
sports and gaming I returned with great delight.

‘But the same day, as I was in the midst of a game at cat, and having
struck it one blow from the hole, just as I was about to strike it the
second time, a voice did suddenly dart from heaven into my soul, which
said, “Wilt thou leave thy sins and go to heaven, or have thy sins and
go to hell?” At this I was put to an exceeding maze; wherefore leaving
my cat upon the ground, I looked up to heaven, and was as if I had,
with the eyes of my understanding, seen the Lord Jesus looking down
upon me, as being very hotly displeased with me, and as if he did
severely threaten me with some grievous punishment for these and other
my ungodly practices.

‘I had no sooner thus conceived in my mind, but, suddenly, this
conclusion was fastened on my spirit, for the former hint did set my
sins again before my face, that I had been a great and grievous sinner,
and that it was now too late for me to look after heaven; for Christ
would not forgive me, nor pardon my transgressions. Then I fell to
musing upon this also; and while I was thinking on it, and fearing lest
it should be so, I felt my heart sink in despair, concluding it was too
late; and therefore I resolved in my mind I would go on in sin: for,
thought I, if the case be thus, my state is surely miserable; miserable
if I leave my sins, and but miserable if I follow them; I can but be
damned, and if I must be so, I had as good be damned for many sins, as
be damned for few.

‘Thus I stood in the midst of my play, before all that then were
present: but yet I told them nothing. But I say, I having made this
conclusion, I returned desperately to my sport again; and I well
remember, that presently this kind of despair did so possess my soul,
that I was persuaded I could never attain to other comfort than what I
should get in sin; for heaven was gone already; so that on that I must
not think.’[56]

How difficult is it, when immorality has been encouraged by royal
authority, to turn the tide or to stem the torrent. For at least four
years, an Act of Parliament had prohibited these Sunday sports. Still
the supineness of the justices, and the connivance of the clergy,
allowed the rabble youth to congregate on the Green at Elstow, summoned
by the church bells to celebrate their sports and pastimes, as they had
been in the habit of doing on the Lord’s day.[57]

This solemn warning, received in the midst of his sport, was one of a
series of convictions, by which the hardened sinner was to be fitted to
receive the messages of mercy and love. In the midst of his companions
and of the spectators, Bunyan was struck with a sense of guilt. How
rapid were his thoughts—‘Wilt thou leave thy sins and go to heaven, or
have thy sins and go to hell?’ With the eye of his understanding he saw
the Lord Jesus as ‘hotly displeased.’ The tempter suggests it is ‘too,
too late’ to seek for pardon, and with a desperate resolution which
must have cost his heart the severest pangs, he continued his game.
Still the impression remained indelibly fixed upon his mind.

The next blow which fell upon his hardened spirit was still more deeply
felt, because it was given by one from whom he could the least have
expected it. He was standing at a neighbour’s shop-window, ‘belching
out oaths like the madman that Solomon speaks of, who scatters abroad
firebrands, arrows, and death’[58] ‘after his wonted manner.’ He
exemplified the character drawn by the Psalmist. ‘As he clothed himself
with cursing like as with his garment: so let it come into his bowels
like water, and like oil into his bones.’ Here was a disease that set
all human skill at defiance, but the great, the Almighty Physician,
cured it with strange physic. Had any professor reproved him, it might
have been passed by as a matter of course; but it was so ordered that a
woman who was notoriously ‘a very loose and ungodly wretch,’ protested
that she trembled to hear him swear and curse at that most fearful
rate; that he was the ungodliest fellow she had ever heard, and that he
was able to spoil all the youth in a whole town.[59] Public reproof
from the lips of such a woman was an arrow that pierced his inmost
soul; it effected a reformation marvelous to all his companions, and
bordering upon the miraculous. The walls of a fortified city were once
thrown down by a shout and the tiny blast of rams’-horns (Josh 6:20);
and in this instance, the foundations of Heart Castle, fortified by
Satan, are shaken by the voice of one of his own emissaries. Mortified
and convicted, the foul-mouthed blasphemer swore no more; an outward
reformation in words and conduct took place, but without inward
spiritual life. Thus was he making vows to God and breaking them,
repenting and promising to do better next time; so, to use his own
homely phrase, he was ‘feeding God with chapters, and prayers, and
promises, and vows, and a great many more such dainty dishes, and
thinks that he serveth God as well as any man in England can, while he
has only got into a cleaner way to hell than the rest of his neighbours
are in.’[60]

Such a conversion, as he himself calls it, was ‘from prodigious
profaneness to something like moral life.’[61] ‘Now I was, as they
said, become godly, and their words pleased me well, though as yet I
was nothing but a poor painted hypocrite.’ These are hard words, but,
in the most important sense, they were true. He was pointed out as a
miracle of mercy—the great convert—a wonder to the world. He could now
suffer opprobrium and cavils—play with errors—entangle himself and
drink in flattery. No one can suppose that this outward reform was put
on hypocritically, as a disguise to attain some sinister object; it was
real, but it arose from a desire to shine before his neighbours, from
shame and from the fear of future punishment, and not from that love to
God which leads the Christian to the fear of offending him. It did not
arise from a change of heart; the secret springs of action remained
polluted; it was outside show, and therefore he called himself a
painted hypocrite. He became less a despiser of religion, but more
awfully a destroyer of his own soul.

A new source of uneasiness now presented itself in his practice of
bell-ringing, an occupation requiring severe labour, usually performed
on the Lord’s-day; and, judging from the general character of
bell-ringers, it has a most injurious effect, both with regard to
morals and religion. A circumstance had recently taken place which was
doubtless interpreted as an instance of Divine judgment upon
Sabbath-breaking. Clark, in his Looking-Glass for Saints and Sinners,
1657, published the narrative:—‘Not long since, in Bedfordshire, a
match at football being appointed on the Sabbath, in the afternoon
whilst two were in the belfry, tolling of a bell to call the company
together, there was suddenly heard a clap of thunder, and a flash of
lightning was seen by some that sat in the church-porch coming through
a dark lane, and flashing in their faces, which must terrified them,
and, passing through the porch into the belfry, it tripped up his heels
that was tolling the bell, and struck him stark dead; and the other
that was with him was so sorely blasted therewith, that shortly after
he died also.’[62] Thus we find that the church bells ministered to the
Book of Sports, to call the company to Sabbath-breaking. The
bell-ringers might come within the same class as those upon whom the
tower at Siloam fell, still it was a most solemn warning, and accounts
for the timidity of so resolute a man as Bunyan. Although he thought it
did not become his newly-assumed religious character, yet his old
propensity drew him to the church tower. At first he ventured in, but
took care to stand under a main beam, lest the bell should fall and
crush him; afterwards he would stand in the door; then he feared the
steeple might fall; and the terrors of an untimely death, and his
newly-acquired garb of religion, eventually deterred him from this mode
of Sabbath-breaking. His next sacrifice made at the shrine of
self-righteousness was dancing: this took him one whole year to
accomplish, and then he bade farewell to these sports for the rest of
his life.[63] We are not to conclude from the example of a man who in
after-life proved so great and excellent a character, that, under all
circumstances, bell-ringing and dancing are immoral. In those days,
such sports and pastimes usually took place on the Lord’s-day; and
however the Church of England might then sanction it, and proclaim by
royal authority, in all her churches, the lawfulness of sports on that
sacred day, yet it is now universally admitted that it was commanding a
desecration of the Sabbath, and letting loose a flood of vice and
profaneness. In themselves, on days proper for recreation, such sports
may be innocent; but if they engender an unholy thought, or occupy time
needed for self-examination and devotion, they ought to be avoided as
sinful hindrances to a spiritual life.

Bunyan was now dressed in the garb of a religious professor, and had
become a brisk talker in the matters of religion, when, by Divine
mercy, he was stripped of all his good opinion of himself; his want of
holiness, and his unchanged heart, were revealed to his surprise and
wonder, by means simple and efficacious, but which no human forethought
could have devised. Being engaged in his trade at Bedford, he overheard
the conversation of some poor pious women, and it humbled and alarmed
him. ‘I heard, but I understood not; for they were far above, out of my
reach. Their talk was about a new birth, the work of God on their
hearts, also how they were convinced of their miserable state by
nature; how God had visited their souls with his love in the Lord
Jesus, and with what words and promises they had been refreshed,
comforted, and supported against the temptations of the devil.
Moreover, they reasoned of the suggestions and temptations of Satan in
particular; and told to each other by which they had been afflicted,
and how they were borne up under his assaults. They also discoursed of
their own wretchedness of heart, of their unbelief; and did contemn,
slight, and abhor their own righteousness, as filthy and insufficient
to do them any good. And methought they spake as if joy did make them
speak; they spake with such pleasantness of Scripture language, and
with such appearance of grace in all they said, that they were to me as
if they had found a new world; as if they were people that dwelt alone,
and were not to be reckoned among their neighbours (Num 23:9).

‘At this I felt my own heart began to shake, as mistrusting my
condition to be nought; for I saw that in all my thoughts about
religion and salvation, the new birth did never enter into my mind;
neither knew I the comfort of the Word and promise, nor the
deceitfulness and treachery of my own wicked heart. As for secret
thoughts, I took no notice of them; neither did I understand what
Satan’s temptations were, nor how they were to be withstood, and
resisted.

‘Thus, therefore, when I heard and considered what they said, I left
them, and went about my employment again, but their talk and discourse
went with me; also my heart would tarry with them, for I was greatly
affected with their words, both because by them I was convinced that I
wanted the true tokens of a truly godly man, and also because by them I
was convinced of the happy and blessed condition of him that was such a
one.’[64]

The brisk talker of ‘talkative,’ was confounded—he heard pious godly
women mourning over their worthlessness instead of vaunting of their
attainments. They exhibited, doubtless to his great surprise, that
self-distrust and humility are the beginnings of wisdom.

These humble disciples could have had no conception that the Holy
Spirit was blessing their Christian communion to the mind of the
tinker, standing near them, pursuing his occupation. The recollection
of the converse of these poor women led to solemn heart-searching and
the most painful anxiety; again and again he sought their company, and
his convictions became more deep, his solicitude more intense. This was
the commencement of an internal struggle, the most remarkable of any
upon record, excepting that of the psalmist David.

It was the work of the Holy Spirit in regenerating and preparing an
ignorant and rebellious man for extraordinary submission to the sacred
Scriptures, and for most extensive usefulness. To those who never
experienced in any degree such feelings, they appear to indicate
religious insanity. It was so marvelous and so mysterious, as to be
mistaken by a poet laureate, who profanely calls it a being ‘shaken
continually by the hot and cold fits of a spiritual ague’: ‘reveries’:
or one of the ‘frequent and contagious disorders of the human
mind,’[65] instead of considering it as wholesome but bitter medicine
for the soul, administered by the heavenly Physician. At times he felt,
like David, ‘a sword in his bones,’ ‘tears his meat.’ God’s waves and
billows overwhelmed him (Psa 43). Then came glimmerings of
hope—precious promises saving him from despair—followed by the shadow
of death overspreading his soul, and involving him in midnight
darkness. He could complain in the bitterness of his anguish, ‘Thy
fierce wrath goeth over me.’ Bound in affliction and iron, his ‘soul
was melted because of trouble.’ ‘Now Satan assaults the soul with
darkness, fears, frightful thoughts of apparitions; now they sweat,
pant, and struggle for life. The angels now come (Psa 107) down to
behold the sight, and rejoice to see a bit of dust and ashes to
overcome principalities, and powers, and might, and dominion.’[66] His
mind was fixed on eternity, and out of the abundance of his heart he
spoke to one of his former companions; his language was that of
reproof—‘Harry, why do you swear and curse thus? what will become of
you if you die in this condition?’[67] His sermon, probably the first
he had preached, was like throwing pearls before swine—‘He answered in
a great chafe, what would the devil do for company, if it were not for
such as I am.’[68]

By this time he had recovered the art of reading, and its use a little
perplexed him, for he became much puzzled with the opinions of the
Ranters, as set forth in their books. It is extremely difficult to
delineate their sentiments; they were despised by all the sects which
had been connected with the government, because, with the Quakers and
Baptists, they denied any magisterial or state authority over
conscience, and refused maintenance to ministers; but from the
testimony of Bunyan, and that of the early Quakers, they appear to have
been practical Antinomians, or at least very nearly allied to the new
sect called Mormonites. Ross, who copied from Pagitt, describes them
with much bitterness—‘The Ranters are unclean beasts—their maxim is
that there is nothing sin but what a man thinks to be so—they reject
the Bible—they are the merriest of all devils—they deny all obedience
to magistrates.’[69]

This temptation must have been severe. The Ranters were like the black
man with the white robe, named Flatterer, who led the pilgrims into a
net,[70] under the pretence of showing them the way to the celestial
city; or like Adam the first, who offered Faithful his three daughters
to wife[71]—the lust of the flesh, the lust of the eyes, and the pride
of life—if he would dwell with him in the town of Deceit. ‘These
temptations,’ he says, ‘were suitable to my flesh,’[72] I being but a
young man, and my nature in its prime; and, with his characteristic
humility, he adds, ‘God, who had, as I hope, designed me for better
things, kept me in the fear of his name, and did not suffer me to
accept such cursed principles.’ Prayer opened the door of escape; it
led him to the fountain of truth. ‘I began to look into the Bible with
new eyes. Prayer preserved me from Ranting errors. The Bible was
precious to me in those days.’[73] His study of the Holy Oracles now
became a daily habit, and that with intense earnestness and prayer. In
the mist of the multitude of sects with which he was on all sides
surrounded, he felt the need of a standard for the opinions which were
each of them eagerly followed by votaries, who proclaimed them to be
THE TRUTH, the way, and the life. He was like a man, feeling that if he
erred in the way, it would be attended with misery, and, but for Divine
interference, with unutterable ruin—possessed of a correct map, but
surrounded with those who, by flattery, or threats, or deceit, and
armed with all human eloquence, strove to mislead him. With an enemy
within to urge him to accept their wily guidance, that they might lead
him to perdition—inspired by Divine grace, like Christian in his
Pilgrim, he ‘put his fingers in his ears, and ran on, crying Life,
life, eternal life.’ He felt utter dependence upon Divine guidance,
leading him to most earnest prayer, and an implicit obedience to Holy
Writ, which followed him all through the remainder of his pilgrimage.
‘The Bible’ he calls ‘the scaffold, or stage, that God has builded for
hope to play his part upon in this world.’[74] Hence the Word was
precious in his eyes; and with so immense a loss, or so magnificent a
gain, the throne of grace was all his hope, that he might be guided by
that counsel that cannot err, and that should eventually insure his
reception to eternal glory.

While in this inquiring state, he experienced much doubt and
uncertainty arising from the apparent confidence of many professors. In
his own esteem he appeared to be thoroughly humbled; and when he
lighted on that passage—‘To one is given by the spirit the word of
wisdom, to another, knowledge, and to another, faith’ (1 Cor 12:8,9),
his solemn inquiry was, how it happened that he possessed so little of
any of these gifts of wisdom, knowledge, or faith—more especially of
faith, that being essential to the pleasing of God. He had read (Matt
21:21), ‘If ye have faith and doubt not, ye shall say unto this
mountain, Be thou removed, and be thou cast into the sea; it shall be
done’; and (Luke 17:6), ‘If ye had faith as a grain of mustard seed, ye
might say to this sycamore tree, Be thou plucked up by the root, and be
thou planted in the sea, and it shall obey you’; and (1 Cor 13:2),
‘Though I have all faith, so that I could remove mountains.’ The poor
tinker, considering these passages in their literal import, imagined
they were meant as tests to try whether the believer possessed faith or
not. He was a stranger to the rules of Hebrew rhetoric; nor did he
consider that they were addressed to the apostles, who had the power to
work miracles. He had no idea that the removing a mountain, or planting
a sycamore tree in the sea, were figures of speech conveying to us the
fact that, aided by faith, mountainous difficulties might and would be
overcome. Anxious for some ocular demonstration that he had faith, he
almost determined to attempt to work a miracle—not to convert or
confirm the faith of others, but to satisfy his own mind as to his
possessing faith. He had no such magnificent idea as the removal of a
mountain, for there were none in his neighbourhood, nor to plant a tree
in the sea, for Bedfordshire is an inland county; but it was of the
humblest kind—that some puddles on the road between Elstow and Bedford
should change places with the dry ground. When he had thought of
praying for ability, his natural good sense led him to abandon the
experiment.[75] This he calls ‘being in my plunge about faith, tossed
betwixt the devil and my own ignorance.’[76] All this shows the
intensity of his feelings and his earnest inquiries.

It may occasion surprise to some, that a young man of such
extraordinary powers of mind, should have indulged the thought of
working a miracle to settle or confirm his doubts; but we must take
into account, that when a boy he had no opportunity of acquiring
scriptural knowledge; no Sunday schools, no Bible class excited his
inquiries as to the meaning of the sacred language. The Bible had been
to him a sealed book until, in a state of mental agony, he cried, What
must I do to be saved? The plain text was all his guide; and it would
not have been surprising, had he been called to bottle a cask of new
wine, if he had refused to use old wine bottles; or had he cast a loaf
into the neighbouring river Ouse, expecting to find it after many days.
The astonishing fact is, that one so unlettered should, by intense
thought, by earnest prayer, and by comparing one passage with another,
arrive eventually at so clear a view both of the external and internal
meaning of the whole Bible. The results of his researches were more
deeply impressed upon his mind by the mistakes which he had made; and
his intense study, both of the Old and New Testaments, furnished him
with an inexhaustible store of things new and old—those vivid images
and burning thoughts, those bright and striking illustrations of Divine
truth, which so shine and sparkle in all his works. What can be more
clear than his illustration of saving faith which worketh by love, when
in after-life he wrote the Pilgrim’s Progress. Hopeful was in a similar
state of inquiry whether he had faith. ‘Then I said, But, Lord, what is
believing?’ And then I saw from that saying, He that cometh to me shall
never hunger, and he that believeth in me shall never thirst, that
believing and coming was all one, and that he that came, that is, ran
out in his heart and affections after salvation by Christ, he indeed
believed in Christ (John 6:25).[77]

In addition to his want of scriptural education, it must be remembered
that, when he thought of miraculous power being an evidence of faith,
his mind was in a most excited state—doubts spread over him like a huge
masses of thick black clouds, hiding the Sun of Righteousness from his
sight. Not only is he to be pardoned for his error, but admired for the
humility which prompted him to record so singular a trial, and his
escape from ‘this delusion of the tempter.’ While ‘thus he was tossed
betwixt the devil and his own ignorance,’[78] the happiness of the poor
women whose conversation he had heard at Bedford, was brought to his
recollection by a remarkable reverie or day dream:—

‘About this time, the state and happiness of these poor people at
Bedford was thus, in a dream or vision, represented to me. I saw as if
they were set on the sunny side of some high mountain, there refreshing
themselves with the pleasant beams of the sun, while I was shivering
and shrinking in the cold, afflicted with frost, snow, and dark clouds.
Methought also, betwixt me and them, I saw a wall that did compass
about this mountain; now through this wall my soul did greatly desire
to pass, concluding that if I could, I would go even into the very
midst of them, and there also comfort myself with the heat of their
sun.

‘About this wall I thought myself to go again and again, still prying,
as I went, to see if I could find some way or passage, by which I might
enter therein; but none could I find for some time. At the last I saw,
as it were, a narrow gap, like a little doorway in the wall, through
which I attempted to pass; but the passage being very strait and
narrow, I made many efforts to get in, but all in vain, even until I
was well nigh quite beat out, by striving to get in; at last, with
great striving, methought I at first did get in my head, and after
that, by a sidling striving, my shoulders, and my whole body; then I
was exceeding glad, and went and sat down in the midst of them, and so
was comforted with the light and heat of their sun.

‘Now this mountain, and wall, was thus made out to me: The mountain
signified the church of the living God; the sun that shone thereon, the
comfortable shining of his merciful face on them that were therein; the
wall I thought was the Word, that did make separation between the
Christians and the world; and the gap which was in this wall, I
thought, was Jesus Christ, who is the way to God the Father (John 14:6;
Matt 7:14). But forasmuch as the passage was wonderful narrow, even so
narrow that I could not, but with great difficulty, enter in thereat,
it showed me, that none could enter into life, but those that were in
downright earnest, and unless also they left this wicked world behind
them; for here was only room for body and soul, but not for body and
soul and sin.[79]

‘This resemblance abode upon my spirit many days; all which time I saw
myself in a forlorn and sad condition, but yet was provoked to a
vehement hunger and desire to be one of that number that did sit in the
sunshine. Now also I should pray wherever I was; whether at home or
abroad, in house or field, and should also often, with lifting up of
heart, sing that of the fifty-first Psalm, “O Lord, consider my
distress.”[80]

In this striking reverie we discover the budding forth of that great
genius which produced most beautiful flowers and delicious fruit, when
it became fully developed in his allegories.

While this trial clouded his spirits, he was called to endure
temptations which are common to most, if not all, inquiring souls, and
which frequently produce much anxiety. He plunged into the university
problems of predestination, before he had completed his lower
grammar-school exercises on faith and repentance. Am I one of the
elect? or has the day of grace been suffered to pass by never to
return? ‘Although he was in a flame to find the way to heaven and
glory,’ these questions afflicted and disquieted him, so that the very
strength of his body was taken away by the force and power thereof.
‘Lord, thought I, what if I should not be elected! It may be you are
not, said the tempter; it may be so, indeed thought I. Why then, said
Satan, you had as good leave off, and strive no farther; for if indeed
you should not be elected and chosen of God, there is no talk of your
being saved; “for it is neither of him that willeth, nor of him that
runneth, but of God that showeth mercy.”

‘By these things I was driven to my wit’s end, not knowing what to say,
or how to answer these temptations. Indeed, I little thought that Satan
had thus assaulted me, but that rather it was my own prudence thus to
start the question: for that the elect only obtained eternal life; that
I without scruple did heartily close withal; but that myself was one of
them, there lay all the question.’[81]

Thus was he for many weeks oppressed and cast down, and near to ‘giving
up the ghost of all his hopes of ever attaining life,’ when a sentence
fell with weight upon his spirit—‘Look at the generations of old and
see; did ever any trust in the Lord and was confounded’ (Ecclesiasticus
2:10). This encouraged him to a diligent search from Genesis to
Revelation, which lasted for above a year, and although he could not
find that sentence, yet he was amply rewarded for this diligent
examination of the Holy Oracles, and thus he obtained ‘yet more
experience of the love and kindness of God.’ At length he found it in
the Apocrypha, and, although not the language of inspiration, yet as it
contained the sum and substance of the promises, he took the comfort of
it, and it shone before his face for years. The fear that the day of
grace had passed pressed heavily upon him; he was humbled, and bemoaned
the time that he had wasted. Now he was confronted with that
‘grim-faced one, the Captain Past-hope, with his terrible standard,’
carried by Ensign Despair, red colours, with a hot iron and a hard
heart, and exhibited at Eye-gate.[82] At length these words broke in
upon his mind, ‘compel them to come in, that my house may be filled—and
yet there is room.’ This Scripture powerfully affected him with hope,
that there was room in the bosom and in the house of Jesus for his
afflicted soul.

His next temptation was to return to the world. This was that terrible
battle with Apollyon, depicted in the Pilgrim’s Progress, and it is
also described at some length in the Jerusalem Sinner Saved. Among many
very graphic and varied pictures of his own experience, he introduces
the following dialogue with the tempter, probably alluding to the
trials he was now passing through. Satan is loath to part with a great
sinner. ‘This day is usually attended with much evil towards them that
are asking the way to Zion, with their faces thitherward. Now the devil
has lost a sinner; there is a captive has broke prison, and one run
away from his master. Now hell seems to be awakened from sleep, the
devils are come out. They roar, and roaring they seek to recover their
runaway. Now tempt him, threaten him, flatter him, stigmatize him,
throw dust into his eyes, poison him with error, spoil him while he is
upon the potter’s wheel, anything to keep him from coming to
Christ.’[83] ‘What, my true servant,’ quoth he, ‘my old servant, wilt
thou forsake me now? Having so often sold thyself to me to work
wickedness, wilt thou forsake me now? Thou horrible wretch, dost not
know, that thou hast sinned thyself beyond the reach of grace, and dost
thou think to find mercy now? Art not thou a murderer, a thief, a
harlot, a witch, a sinner of the greatest size, and dost thou look for
mercy now? Dost thou think that Christ will foul his fingers with thee?
It is enough to make angels blush, saith Satan, to see so vile a one
knock at heaven-gates for mercy, and wilt thou be so abominably bold to
do it?’ Thus Satan dealt with me, says the great sinner, when at first
I came to Jesus Christ. And what did you reply? saith the tempted. Why,
I granted the whole charge to be true, says the other. And what, did
you despair, or how? No, saith he, I said, I am Magdalene, I am
Zaccheus, I am the thief, I am the harlot, I am the publican, I am the
prodigal, and one of Christ’s murderers; yea, worse than any of these;
and yet God was so far off from rejecting of me, as I found afterwards,
that there was music and dancing in his house for me, and for joy that
I was come home unto him. O blessed be God for grace (says the other),
for then I hope there is favour for me. Yea, as I told you, such a one
is a continual spectacle in the church, for every one by to behold
God’s grace and wonder by.[84] These are the ‘things the angels desire
to look into’ (1 Peter 1:12), or as Bunyan quaintly says, this is the
music which causes ‘them that dwell in the higher orbs to open their
windows, put out their heads, and look down to see the cause of that
glory’ (Lev 15:7,10).[85]

As he became less agitated with fear, and drew consolation more
frequently from the promises, with a timid hope of salvation, he began
to exhibit singular powers of conception in spiritualizing temporal
things. His first essay was to find the hidden meaning in the division
of God’s creatures into clean and unclean. Chewing the cud, and parting
the hoof, he conceived to be emblematical of our feeding upon the Word
of God, and parting, if we would be saved, with the ways of ungodly
men.[86] It is not sufficient to chew the cud like the hare—nor to part
the hoof like the swine—we must do both; that is, possess the word of
faith, and that be evidenced by parting with our outward pollutions.
This spiritual meaning of part of the Mosaic dispensation is admirably
introduced into the Pilgrim’s Progress, when Christian and Faithful
analyse the character of Talkative.[87] This is the germ of that
singular talent which flourished in after-life, of exhibiting a
spiritual meaning drawn from every part of the Mosaic dispensation, and
which leads one of our most admired writers[88] to suggest, that if
Bunyan had lived and written during the early days of Christianity, he
would have been the greatest of the fathers.

Although he had received that portion of comfort which enabled him to
indulge in religious speculations, still his mind was unsettled, and
full of fears. He now became alarmed lest he had not been effectually
called to inherit the kingdom of heaven.[89] He felt still more humbled
at the weakness of human nature, and at the poverty of wealth. Could
this call have been gotten for money, and ‘could I have given it; had I
a whole world, it had all gone ten thousand times over for this.’ In
this he was sincere, and so he was when he said, I would not lose one
promise, or have it struck out of the Bible, if in return I could have
as much gold as would reach from London to York, piled up to the
heavens. In proportion to his soul’s salvation, honour was a worthless
phantom, and gold but glittering dust. His earnest desire was to hear
his Saviour’s voice calling him to his service. Like many young
disciples, he regretted not having been born when Christ was manifest
in the flesh. ‘Would I had been Peter or John!’ their privations,
sufferings, martyrdom, was nothing in comparison to their being with,
and hearing the voice of the Son of God calling them to his service.
Strange, but general delusion! as if Christ were not the same
yesterday, to day, and for ever. Groaning for a sense of pardon, he was
comforted by Joel—‘I will cleanse their blood that I have not cleansed,
for the Lord dwelleth in Zion’ (Joel 3:21), and he was led to seek
advice and assistance from a neighbouring minister, and from pious
persons.

The poor women in Bedford, whose conversation had been blessed to his
thorough awakening, were sought for, and to them he unfolded his
sorrows. They were members of a Baptist church, under the pastoral care
of John Gifford, a godly, painstaking, and most intelligent minister,
whose history is very remarkable. In early life he had been, like
Bunyan, a thoroughly depraved character; like him had entered the army,
and had been promoted to the rank of a major in the royal forces.
Having made an abortive attempt to raise a rebellion in his native
county of Kent,[90] he and eleven others were made prisoners, tried by
martial law, and condemned to the gallows. On the night previous to the
day appointed for his execution, his sister found access to the prison.
The guards were asleep, and his companions drowned in intoxication. She
embraced the favourable moment, and set him at liberty. He lay
concealed in a ditch for three days, till the heat of the search was
over, and in disguise escaped to London, and thence to Bedford, where,
aided by some great people who favoured the royal cause, he commenced
business as a doctor. Here his evil habits followed him,
notwithstanding his merciful deliverance. Swearing, drunkenness,
gambling, and other immoral practices, rendered him a curse to others,
especially to the Puritans, whom he bitterly persecuted. One night he
lost fifteen pounds at play, and, becoming outrageous, he cast angry
reproaches upon God. In this state he took up a book by R. Bolton—he
read, and his conscience was terror-stricken. Distress, under
conviction of sin, followed him. He searched his Bible, and found
pardon and acceptance. He now sought acquaintance with those whom
before he had persecuted, but, like Paul, when in similar
circumstances, ‘they were all afraid of him.’ His sincerity soon became
apparent; and, uniting with eleven others, they formed a church. These
men had thrown off the fetters of education, and were, unbiased by any
sectarian feeling, being guided solely by their prayerful researches
into divine truth as revealed in the Bible. Their whole object was to
enjoy Christian communion—to extend the reign of grace—to live to the
honour of Christ—and they formed a new, and at that time unheard-of,
community. Water-baptism was to be left to individual conviction; they
were to love each other equally, whether they advocated baptism in
infancy, or in riper years. The only thing essential to
church-fellowship, in Mr. Gifford’s opinion, was—‘UNION WITH CHRIST;
this is the foundation of all saints’ communion, and not any judgment
about externals.’ To the honour of the Baptists, these peaceable
principles appear to have commenced with two or three of their
ministers, and for the last two centuries they have been, like heavenly
leaven, extending their delightful influence over all bodies of
Christians.

Such was the man to whom Bunyan was introduced for religious advice and
consolation; and he assisted in forming those enlarged and nonsectarian
principles which made his ministry blessed, and will render his Works
equally acceptable to all evangelical Christians in every age of the
church. Introduced to such a minister, and attending social meetings
for prayer and Christian converse, he felt still more painfully his own
ignorance, and the inward wretchedness of his own heart. ‘His
corruptions put themselves forth, and his desires for heaven seemed to
fail.’ In fact, while he compared himself with his former self, he was
a religious giant; in comparison with these pious, long-standing
Christians, he dwindled into a pigmy; and in the presence of Christ he
became, in his own view, less than nothing, and vanity. He thus
describes his feelings:—‘I began to sink—my heart laid me low as hell.
I was driven as with a tempest—my heart would be unclean—the Canaanites
would dwell in the land.’[91] He was like the child which the father
brought to Christ, who, while he was coming to Him, was thrown down by
the devil, and so rent and torn that he lay and wallowed, foaming. His
heart felt so hard, that with many a bitter sigh he cried, ‘Good Lord!
break it open. Lord, break these gates of brass, and cut these bars of
iron asunder’ (Psa 107:16). Little did he then think that his
bitterness of spirit was a direct answer to such prayers. Breaking the
heart was attended with anguish in proportion as it had been hardened.
During this time he was tender and sensitive as to the least sin; ‘now
I durst not take a pin or a stick, my conscience would smart at every
touch.’ ‘O, how gingerly did I then go in all I said or did!’[92]
‘Still sin would as naturally bubble out of my heart as water would
bubble out of a fountain.’ He felt surprised when he saw professors
much troubled at their losses, even at the death of the dearest
relative. His whole concern was for his salvation. He imagined that he
could bear these small afflictions with patience; but ‘a wounded spirit
who can bear?’

In the midst of all these miseries, and at times regretting that he had
been endowed with an immortal spirit, liable to eternal ruin, he was
jealous of receiving comfort, lest it might be based upon any false
foundation. Still as his only hope he was constant in his attendance
upon the means of grace, and ‘when comforting time was come,’ he heard
one preach upon two words of a verse, which conveyed strong consolation
to his weary spirit; the words were, ‘my love’ (Song 4:1). From these
words the minister drew the following conclusions:—1. That the church,
and so every saved soul, is Christ’s love, even when loveless; 2.
Christ’s love is without a cause; 3. They are Christ’s love when hated
of the world; 4. Christ’s love when under temptation and under
desertion; 5. Christ’s love from first to last.[93] Now was his heart
filled with comfort and hope. ‘I could believe that my sins should be
forgiven me’; and, in a state of rapture, he thought that his trials
were over, and that the savour of it would go with him through life.
Alas! his enjoyment was but for a season—the preparation of his soul
for future usefulness was not yet finished. In a short time the words
of our Lord to Peter came powerfully into his mind—‘Satan hath desired
to have you’; and so strong was the impression they made, that he
thought some man addressed them to him; he even turned his head to see
who it was that thus spoke to him. This was the forerunner of a cloud
and a storm that was coming upon him. It was the gathering up of
Satan’s mighty strength, to have, if possible, overwhelmed him. His
narrative of this internal tempest in his soul—this last great struggle
with the powers of darkness—is very striking.

‘About the space of a month after, a very great storm came down upon
me, which handled me twenty times worse than all I had met with before;
it came stealing upon me, now by one piece, then by another. First, all
my comfort was taken from me; then darkness seized upon me; after
which, whole floods of blasphemies, both against God, Christ, and the
Scriptures, were poured upon my spirit, to my great confusion and
astonishment. These blasphemous thoughts were such as also stirred up
questions in me against the very being of God, and of his only beloved
Son. As, whether there were in truth a God or Christ, or no? And
whether the Holy Scriptures were not rather a fable, and cunning story,
than the holy and pure Word of God.

‘These suggestions, with many others, which at this time I may not,
dare not utter, neither by word nor pen, did make such a seizure upon
my spirit, and did so overweigh my heart, both with their number,
continuance, and fiery force, that I felt as if there were nothing else
but these from morning to night within me, and as though indeed there
could be room for nothing else; and also concluded, that God had, in
very wrath to my soul, given me up unto them, to be carried away with
them as with a mighty whirlwind.

‘Only by the distaste that they gave unto my spirit, I felt there was
something in me that refused to embrace them.’[94]

Here are the facts which are allegorized in the history of Christian,
passing through the Valley of Humiliation, and fighting with the Prince
of the power of the air. ‘Then Apollyon, espying his opportunity, began
to gather up close to Christian, and wrestling with him, gave him a
dreadful fall; and with that Christian’s sword flew out of his hand.’
This was the effect of his doubts of the inspiration of the
Scriptures—the sword of the Spirit. ‘I am sure of thee now, said
Apollyon; and with that he had almost pressed him to death, so that
Christian began to despair of life; but as God would have it, while
Apollyon was fetching of his last blow, Christian nimbly stretched out
his hand for his sword, and caught it, saying, “Rejoice not against me,
O mine enemy, when I fall I shall arise” (Matt 7:8), and with that gave
him a deadly thrust, which made him give back as one that had received
his mortal wound. Christian perceiving that, made at him again, saying,
“Nay, in all these things we are more than conquerors through him that
loved us”; and with that Apollyon spread forth his dragon wings, and
sped him away.’[95] What an awful moment, when he fell unarmed before
his ferocious enemy! ‘Faith now has but little time to speak to the
conscience—it is now struggling for life—it is now fighting with
angels—with infernals—all it can do now is to cry, groan, sweat, fear,
fight, and gasp for life.’[96] How desperate the conflict—the mouth of
hell yawning to swallow him—man cannot aid the poor warrior, all his
help is in God. Is it not a wonder to see a poor creature, who in
himself is weaker than the moth, to stand against and overcome all
devils—all the world—all his lusts and corruptions; or, if he fall, is
it not a wonder to see him, when devils and guilt are upon him, to rise
again, stand upon his legs, walk with God again, and persevere in faith
and holiness?[97]

This severe conflict lasted for about a year. He describes his feelings
at times as resembling the frightful pangs of one broken on the wheel.
The sources of his misery were fears that he had sinned against the
Holy Ghost; and that through his hardness of heart and impatience in
prayer—he should not persevere to the end. During all this time,
occasional visits of mercy kept him from despair; and at some intervals
filled him with transports of joy. At one time so delightfully was his
burden removed that he could not tell how to contain himself. ‘I
thought I could have spoken of his love and of his mercy to me, even to
the very crows that sat upon the ploughed lands before me, had they
been capable to have understood me.’[98] Thus his feelings were
controlled by reason, very different to the poor madman who, in olden
time, is represented as preaching to the fish. With Bunyan it was a
hallowed joy—a gush of holy gladness, in which he wished all creation
to participate. his heart was baptized in hope. ‘I know that my
Redeemer liveth’; and with holy Job, he wished to perpetuate his joy by
a memorial not in rock, but in a book of resemblance. ‘I would I had a
pen and ink here to write it down.’ This is the first desire that he
expressed to proclaim or publish to others the great Saviour he had
found: but he was not yet prepared; he must pass through deeper depths,
and possess a living knowledge of Divine truth, burnt into his soul by
satanic fires.

Very soon after this, he was harassed with fear lest he should part
with Christ. The tempter, as he did with Christian in the Valley of the
Shadow of Death, suggested blasphemies to him, which he thought had
proceeded from his own mind. ‘Satan troubled him with his stinking
breath. How many strange, hideous, and amazing blasphemies have some
that are coming to Christ had injected upon their spirits against
him.’[99] ‘The devil is indeed very busy at work during the darkness of
a soul. He throws in his fiery darts to amazement, when we are
encompassed with the terrors of a dismal night; he is bold and
undaunted in his assaults, and injects with a quick and sudden malice a
thousand monstrous and abominable thoughts of God, which seem to be the
motions of our own minds, and terribly grieve and trouble us.’[100]

What makes those arrows more penetrating and distressing is, that
Satan, with subtle art, tips them with sentences of Scripture. ‘No
place for repentance’; ‘rejected’; ‘hath never forgiveness,’ and other
passages which, by the malignant ingenuity of the fiend, are formed by
his skill as the cutting and barbed points of his shafts. At one time
Bunyan concluded that he was possessed of the devil; then he was
tempted to speak and sin against the Holy Ghost. He thought himself
alone in such a tempest, and that no one had ever felt such misery as
he did. When in prayer, his mind was distracted with the thought that
Satan was pulling his clothes; he was even tempted to fall down and
worship him. Then he would cry after God, in awful fear that eventually
Satan would overcome him. During all this time he was struggling
against the tempter; and, at length, the dayspring visited him in these
words, ‘I am persuaded that nothing shall separate us from the love of
God in Christ Jesus.’ Again he was cast down with a recollection of his
former blasphemies. What reason can I have to hope for an inheritance
in eternal life? The questions was answered with that portion of
Scripture, ‘If God be for us, who can be against us?’ These were visits
which, like Peter’s sheet, of a sudden were caught up to heaven
again.[101] At length the Sun of Righteousness arose, and shone upon
him with healing influence. ‘He hath made peace through the blood of
his cross,’ came with power to his mind, followed by the consoling
words of the apostle, ‘Forasmuch, then, as the children are partakers
of flesh and blood, he also himself likewise took part of the same;
that through death he might destroy him that had the power of death,
that is, the devil, and deliver them who through fear of death were all
their lifetime subject to bondage’ (Heb 2:14,15). This was the key that
opened every lock in Doubting Castle. The prisoner escaped to breathe
the air of hope, and joy, and peace. ‘This,’ said he, ‘was a good day
to me, I hope I shall not forget it.’ ‘I thought that the glory of
those words was then so weighty on me, that I was, both once and twice,
ready to swoon as I sat, not with grief and trouble, but with solid joy
and peace.’

His mind was now in a fit state to seek for church fellowship, as a
further means of advance in his knowledge of Divine love. To effect
this object, he was naturally led to the Baptist church at Bedford, to
which those pious women belonged whose Christian communion had been
blessed to him. I sat under the ministry of holy Mr. Gifford, whose
doctrine, by God’s grace, was much for my stability.[102] Although his
soul was led from truth to truth, his trials were not over—he passed
through many severe exercises before he was received into communion
with the church.[103]

At length he determined to become identified with a body of professed
Christians, who were treated with great scorn by other sects because
they denied infant baptism, and he became engaged in the religious
controversies which were fashionable in those days. We have noticed his
encounter with the Ranters, and he soon had to give battle to persons
called Quakers. Before the Society of Friends was formed, and their
rules of discipline were published, many Ranters and others, some of
whom were bad characters and held the wildest opinions, passed under
the name of Quakers. Some of these denied that the Bible was the Word
of God; and asserted that the death of Christ was not a full atonement
for sin—that there is no future resurrection, and other gross errors.
The Quakers, who were afterwards united to form the Society of Friends,
from the first denied all those errors. Their earliest apologist,
Barclay, in his theses on the Scriptures, says, ‘They are the doctrines
of Christ, held forth in precious declarations, spoken and written by
the movings of God’s Spirit.’ Whoever it was that asserted the
heresies, to Bunyan the investigation of them, in the light of Divine
truth, was attended with great advantages. It was through ‘this narrow
search of the Scriptures that he was not only enlightened, but greatly
confirmed and comforted in the truth.’[104]

He longed to compare his experience with that of some old and eminent
convert, and ‘God did cast into his hand’ Luther On the Galatians, ‘so
old that it was ready to fall piece from piece, if I did but turn it
over.’[105] The commentary of this enlightened man was a counterpart to
his own feelings. ‘I found,’ says Bunyan, ‘my condition, in his
experience so largely and profoundly handled, as if his book had been
written out of my own heart. I prefer the book before all others as
most fit for a wounded conscience.’ This was the ‘voice of a man’ that
Christian ‘heard as going before him in the Valley of the Shadow of
Death,’ and was glad that some who feared God were in this valley as
well as himself, who could say, ‘I will fear no evil for thou art with
me.’[106] In many things Luther and Bunyan were men of similar
temperament. Like Emmanuel’s captains, in the Holy War, they were ‘very
stout rough-hewn men; men that were fit to break the ice, and to make
their way by dint of sword.’[107] They were animated by the same
principles, and fought with the same weapons; and although Luther
resided in a castle protected by princes, was furnished with profound
scholastic learning, and became a terror to Popery; yet the voice of
the unlettered tinker, issuing from a dreary prison, bids fair to be
far more extensively heard and blessed than that of this most
illustrious reformer.[108]

Bunyan’s happiness was now very great; his soul, with all its
affections, clave unto Christ: but lest spiritual pride should exalt
him beyond measure, and lest he should be scared to renounce his
Saviour, by the threat of transportation and death, his heart was again
wounded, and quickly after this his ‘love was tried to purpose.’

The tempter came in upon him with a most grievous and dreadful
temptation; it was to part with Christ, to exchange him for the things
of this life; he was perpetually tormented with the words ‘sell
Christ.’ At length, he thought that his spirit gave way to the
temptation, and a dreadful and profound state of despair overpowered
him for the dreary space of more than two years.[109] This is the most
extraordinary part of this wonderful narrative, that he, without
apparent cause, should thus be tempted, and feel the bitterness of a
supposed parting with Christ. There was, doubtless, a cause for every
pang; his heavenly Father afflicted him for his profit. We shall soon
have to follow him through fiery trials. Before the justices, allured
by their arguments, and particularly by the sophistry of their clerk,
Mr. Cobb, and then dragged from a beloved wife and from children to
whom he was most fondly attached—all these fiery trials might be
avoided, if he would but ‘sell Christ.’ A cold damp dungeon was to
incarcerate his body for twelve tedious years of the prime of his life,
unless he would ‘sell Christ.’ His ministering brother and friend, John
Child, a Bedford man, who had joined in recommending Bunyan’s
Vindication of Gospel Truths,[110] fell under this temptation, and
fearing temporal ruin and imprisonment for life, conformed, and then
fell into the most awful state of despair, suffering such agonies of
conscience, that, to get rid of present trouble, he hurried himself
into eternity. Probably Bunyan alludes to this awful instance of fell
despair in his Publican and Pharisee: ‘Sin, when appearing in its
monstrous shape and hue, frighteth all mortals out of their wits, away
from God; and if he stops them not, also out of the world.’[111] To arm
Bunyan against being overcome by a fear of the lions in the way to the
house Beautiful—against giving way, under persecution—he was visited
with terrors lest he should sell or part with Christ. During these sad
years he was not wholly sunk in despair, but had at times some
glimmerings of mercy. In comparing his supposed sin with that of Judas,
he was constrained to find a difference between a deliberate intention
to sell Christ and a sudden temptation.[112] Through all these
searchings of heart and inquiries at the Word, he became fixed in the
doctrine of the final perseverance of God’s saints. ‘O what love, what
care, what kindness and mercy did I now see mixing itself with the most
severe and dreadful of all God’s ways to his people; he never let them
fall into sin unpardonable.’ ‘But these thoughts added grief and horror
to me; I thought that all things wrought for my eternal overthrow.’ So
ready is the tender heart to write bitter things against itself, and as
ready is the tempter to whisper despairing thoughts. In the midst of
this distress he ‘saw a glory in walking with God,’ although a dismal
cloud enveloped him.

This misery was aggravated by reading the fearful estate of Francis
Spira, who had been persuaded to return to a profession of Popery, and
died in a state of awful despair.[113] ‘This book’ was to his troubled
spirit like salt rubbed into a fresh wound.

Bunyan now felt his body and mind shaking and tottering under the sense
of the dreadful judgment of God; and he thought his sin—of a momentary
and unwilling consent to give up Christ—was a greater sin than all the
sins of David, Solomon, Manasseh, and even than all the sins that had
been committed by all God’s redeemed ones. Was there ever a man in the
world so capable of describing the miseries of Doubting Castle, or of
the Slough of Despond, as poor John Bunyan?

He would have run from God in utter desperation; ‘but, blessed be his
grace, that Scripture, in these flying sins, would call, as running
after me, “I have blotted out, as a thick cloud, thy transgressions,
and, as a cloud, thy sins: return unto me, for I have redeemed thee”
(Isa 44:22).Still he was haunted by that scripture, ‘You know how that
afterwards, when he would have inherited the blessing, he found no
place of repentance, though he sought it carefully with tears.’ Thus
was he tossed and buffeted, involved in cloudy darkness, with now and
then a faint gleam of hope to save him from despair. ‘In all these,’ he
says, ‘I was but as those that justle against the rocks; more broken,
scattered, and rent. Oh! the unthought of imaginations, frights, fears,
and terrors, that are effected by a thorough application of
guilt.’[114] ‘Methought I saw as if the sun that shineth in the heavens
did grudge to give light, and as if the very stones in the street, and
tiles upon the houses, did bend themselves against me.’[115] Here we
find him in that doleful valley, where Christian was surrounded by
enemies that ‘cared not for his sword,’ he put it up, and places his
dependence upon the more penetrating weapon, ‘All Prayer.’ Depending
upon this last resource, he prayed, even when in this great darkness
and distress. To whom could he go? his case was beyond the power of men
or angels. His refuge, from a fear of having committed the unpardonable
sin, was that he had never refused to be justified by the blood of
Christ, but ardently wished it; this, in the midst of the storm, caused
a temporary clam. At length, he was led to look prayerfully upon those
scriptures that had tormented him, and to examine their scope and
tendency, and then he ‘found their visage changed, for they looked not
so grimly on him as before he thought they did.’[116] Still, after such
a tempest, the sea did not at once become a calm. Like one that had
been scared with fire, every voice was fire, fire; every little touch
hurt his tender conscience.[117]

All this instructive history is pictured by a few words in the
Pilgrim’s Progress. At the Interpreter’s house the pilgrim is shown ‘a
fire burning against a wall, and one standing by it, always casting
much water upon it, to quench it; yet did the fire burn higher and
hotter.’[118] As Esau beat him down, Christ raised him again. The
threatening and the promise were like glittering swords clashing
together, but the promise must prevail.

His entire relief at last was sudden, while meditating in the field
upon the words, ‘Thy righteousness is in heaven.’ Hence he drew the
conclusion, that his righteousness was in Christ, at God’s right hand,
ever before him, secure from all the powers of sin and Satan. Now his
chains fell off; he was loosed from his affliction and irons; his
temptation fled away. His present supply of grace he compared to the
cracked groats and fourpence half-pennies,[119] which rich men carry in
their pockets, while their treasure is safe in their trunks at home, as
his was in the store-house of heaven.

This dreary night of awful conflict lasted more than two years; but
when the day-spring from on high visited him, the promises spangled in
his eyes, and he broke out into a song, ‘Praise ye the Lord. Praise God
in his sanctuary: praise him in the firmament of his power. Praise him
for his mighty acts: praise him according to his excellent
greatness.’[120]

Bunyan’s opinion as to the cause of this bitter suffering, was his want
of watchfulness, his not coming boldly to the throne of grace, and that
he had tempted God. The advantages he considered that he had gained by
it were, that it confirmed his knowledge of the existence of God, so
that he lost all his temptations to unbelief, blasphemy, and hardness
of heart, Doubts as to the truth of the Word, and certainty of the
world to come, were gone for ever.

He found no difficulty as to the keys of the kingdom of heaven. ‘Now I
saw the apostles to be the elders of the city of refuge, those that
they were to receive in, were received to life, but those that they
were to shut out, were to be slain by the avenger of blood.’ Those were
to enter who, with Peter, confessed to Jesus, ‘Thou art the Christ, the
Son of the living God’ (Matt 16:16). This is simply an authority to
proclaim salvation or condemnation to those who receive or reject the
Saviour. It is upon his shoulder the key of the house is laid (Isa
22:22). Christ only has the key, no MAN openeth or shutteth (Rev 1:18,
3:7). All that man can do, as to binding or loosening, is to warn the
hardened and to invite the contrite.

By these trials, the promises, became more clear and invaluable than
ever. He never saw those heights and depths in grace, and love, and
mercy, as he saw them after this severe trial—‘great sins drew out
great grace’; and the more terrible and fierce guilt was, the more high
and mighty did the mercy of God in Christ appear. These are Bunyan’s
own reflections; but may we not add to them, that while he was in God’s
school of trial, every groan, every bitter pang of anguish, and every
gleam of hope, were intended to fit him for his future work as a
preacher and writer? Weighed in the balances of the sanctuary, there
was not a jot too little, or an iota too much. Every important subject
which embarrasses the convert, was most minutely investigated,
especially faith, the sin against the Holy Ghost, the divinity of
Christ, and such essential truths. He well knew every dirty lane, and
nook, and corner of Mansoul, in which the Diabolonians found shelter,
and well he knew the frightful sound of Diabolus’ drum.[121] Well did
his pastor, John Burton, say of him, ‘He hath through grace taken these
three heavenly degrees, to wit, union with Christ, the anointing of the
Spirit, and experience of the temptations of Satan, which do more fit a
man for that mighty work of preaching the gospel, than all the
university learning and degrees that can be had.’[122]

Preserved in Christ Jesus, and called—selected from his associates in
sin, he was taken into this school, and underwent the strictest
religious education. It was here alone that his rare talent could be
cultivated, to enable him, in two immortal allegories, to narrate the
internal discipline he underwent. It was here he attained that habitual
access to the throne of grace, and that insight into the inspired
volume, which filled his writings with those solemn realities of the
world to come; while it enabled him to reveal the mysteries of
communion with the Father of spirits, as he so wondrously does in his
treatise on prayer. To use the language of Milton—‘These are works that
could not be composed by the invocation of Dame Memory and her Siren
daughters, but by devout prayer to that eternal Spirit, who can enrich
with all utterance and knowledge, and send out his seraphim, with the
hallowed fire of his altar, to touch and purify the lips of whom he
pleases, without reference to station, birth, or education.’ The
tent-maker and tinker, the fisherman and publican, and even a friar or
monk,[123] became the honoured instruments of his choice.

Throughout all Bunyan’s writings, he never murmurs at his want of
education, although it is often a source of humble apology. He honoured
the learned godly as Christians, but preferred the Bible before the
library of the two universities.[124] He saw, what every pious man must
see and lament, that there is much idolatry in human learning, and that
it was frequently applied to confuse and impede the gospel. Thus he
addresses the reader of his treatise on The Law and Grace—‘If thou find
this book empty of fantastical expressions, and without light, vain,
whimsical, scholar-like terms, it is because I never went to school, to
Aristotle or Plato, but was brought up at my father’s house, in a very
mean condition, among a company of poor countrymen. But if thou do find
a parcel of plain, yet sound, true, and home sayings, attribute that to
the Lord Jesus his gifts and abilities, which he hath bestowed upon
such a poor creature as I am and have been.’[125] His maxim was—‘Words
easy to be understood do often hit the mark, when high and learned ones
do only pierce the air. He also that speaks to the weakest may make the
learned understand him; when he that striveth to be high, is not only
of the most part understood but of a sort, but also many times is
neither understood by them nor by himself!’[126] This is one of
Bunyan’s maxims, well worthy the consideration of the most profoundly
learned writers, and also of the most eloquent preachers and public
speakers.

Bunyan was one of those pioneers who are far in advance of the age in
which they live, and the narrative of his birth and education adds to
the innumerable contradictions which the history of man opposes to the
system of Mr. Owen and the Socialists, and to every scheme for making
the offspring of the poor follow in leading-strings the course of their
parents, or for rendering them blindly submissive to the dictates of
the rich, the learned, or the influential. It incontestably proves the
gospel doctrine of individuality, and, that native talent will rise
superior to all impediments. Our forefathers struggled for the right of
private judgment in matters of faith and worship—their descendants will
insist upon it, as essential to salvation, personally to examine every
doctrine relative to the sacred objects of religion, limited only by
Holy Writ. This must be done with rigorous impartiality, throwing aside
all the prejudices of education, and be followed by prompt obedience to
Divine truth, at any risk of offending parents, or laws, or resisting
institutions, or ceremonies which he discovers to be of human
invention. All this, as we have seen in Bunyan, was attended with great
mental sufferings, with painstaking labour, with a simple reliance upon
the Word of God, and with earnest prayer. If man impiously dares to
submit his conscience to his fellow-man, or to any body of men called a
church, what perplexity must he experience ere he can make up his mind
which to choose! Instead of relying upon the ONE standard which God has
given him in his Word; should he build his hope upon a human system he
could be certain only that man is fallible and subject to err. How
striking an instance have we, in our day, of the result of education,
when the mind does not implicitly follow the guidance of the revealed
Word of God. Two brothers, named Newman, educated at the same school,
trained in the same university, brought up under the same religious
system—all human arts exhausted to mould their minds into strict
uniformity, yet gradually receding from the same point in opposite
directions, but in equally downward roads; one to embrace the most
puerile legends of the middle ages, the other to open infidelity. Not
so with those who follow the teachings of the Word of God, by which,
and not by any church, they are to be individually judged at the great
day: no pontiff, no priest, no minister, can intervene or mediate for
them at the bar of God. There it will be said, ‘I know you, by your
prayers for Divine guidance and your submission to my revealed will’;
or, ‘I know you not,’ for you preferred the guidance of frail, fallible
men, to me, and to my Word—a solemn consideration, which, as it proved
a source of solid happiness and extensive usefulness to Bunyan in his
pilgrimage, so it insured to him, as it will to all who follow his
course, a solid foundation on which to stand at the great and terrible
day, and thus enable them to live as well as die in the sure and
certain hope of a triumphant entry into the celestial city.

THE THIRD PERIOD.


BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN CHURCH
AT BEDFORD—IS SET APART TO FILL THE DEACON’S OFFICE, AND SENT OUT AS AN
ITINERANT PREACHER IN THE NEIGHBOURING VILLAGES.


Man is naturally led to seek the society of his fellow-men. His
personal progress, and the great interests of civilization, depend upon
the nature of his friendly intercourse and his proper associations. So
is it with the Christian, but in a much higher degree. Not only does he
require companions with whom he can enjoy Christian communion—of
sufferings and of pleasures—in seasons of depressing trials, and in
holy elevations—but with whom he may also form plans to spread the
genial influence of Christianity, which has blessed and so boundlessly
enriched his own soul. Christian fellowship and communion has received
the broad seal of heaven. ‘The Lord hearkened,’ when they that feared
him spake often to one another, ‘and a book of remembrance was written
before him for them that feared the Lord’ (Mal 3:16).

Bunyan possessed a soul with faculties capable of the highest enjoyment
of the communion of saints in church order. His ideas of mutual
forbearance—that ‘in lowliness of mind should each esteem others better
than themselves’—he enforces with very peculiar power, and, at the same
time, with delicate sensibility. After the pilgrims had been washed by
Innocence in the Interpreter’s bath, he sealed them, which ‘greatly
added to their beauty,’ and then arrayed them in white raiment of fine
linen; and ‘when the women were thus adorned, they seemed to be a
terror one to the other, for that they could not see that glory each
one on herself which they could see in each other. Now, therefore, they
began to esteem each other better than themselves.’[127] ‘The
Interpreter led them into his garden, where was great variety of
flowers. Then said he, Behold, the flowers are diverse in stature, in
quality and colour, and smell and virtue, and some are better than
some; also, where the gardener hath set them, there they stand, and
quarrel not with one another.’[128] ‘When Christians stand every one in
their places, and do their relative work, then they are like the
flowers in the garden that grow where the gardener hath planted them,
and both honour the gardener and the garden in which they are
planted.’[129] In the same treatise on Christian Behaviour, similar
sentiments are expressed in language extremely striking and beautiful.
‘The doctrine of the gospel is like the dew and the small rain that
distilleth upon the tender grass, wherewith it doth flourish and is
kept green (Deut 32:2).Christians are like the several flowers in a
garden that have upon each of them the dew of heaven, which, being
shaken with the wind, they let fall their dew at each other’s roots,
whereby they are jointly nourished, and become nourishers of one
another. For Christians to commune savourly of God’s matters one with
another, it is as if they opened to each other’s nostrils boxes of
perfume.’[130] Similar peaceful, heavenly principles, flow through
Bunyan’s Discourse of the Building, &c., of the House of God and its
inmates;[131] and blessed would it be if in all our churches every
believer was baptized into such motives of forbearance and brotherly
love. These sentiments do honour to the head and heart of the prince of
allegorists, and should be presented in letters of gold to every
candidate for church fellowship. A young man entertaining such opinions
as these, however rude his former conduct, being born again to
spiritual enjoyments, would become a treasure to the Christian society
with which he might be connected.

In ordinary cases, the minister or people who have been useful to a
young convert, lead him in his first choice of Christian associates;
but here we have no ordinary man. Bunyan, in all things pertaining to
religion, followed no human authority, but submitted himself to the
guidance of the inspired volume. Possessing a humble hope of salvation,
he would read with deep interest that ‘the Lord added to the church
such as should be saved.’ The question which has so much puzzled the
learned, as to a church or the church, would be solved without
difficulty by one who was as learned in the Scriptures as he was
ignorant of the subtle distinctions and niceties of the schools. He
found that there was one church at Jerusalem (Acts 8:1), another at
Corinth (1 Cor 1:2), seven in Asia (Rev 1:4), and others distributed
over the world; that ‘the visible church of Christ is a (or every)
congregation of faithful men.’[132] He well knew that uniformity is a
fool’s paradise; that though man was made in the image of God; it
derogates not from the beauty of that image that no two men are alike.
The stars show forth God’s handy work, yet ‘one star different from
another star in glory’ (1 Cor 15:41). Uniformity is opposed to every
law of nature, for no two leaves upon a majestic tree are alike. Who
but an idiot or a maniac would attempt to reduce the mental powers of
all men to uniformity? Every church may have its own order of public
worship while the Scriptures form the standard of truth and morals.
Where differences of opinion occur, as they most certainly will, as to
the observance of days or abstinence from meats—whether to stand, or
sit, or kneel, in prayer—whether to stand while listening to some pages
of the inspired volume, and to sit while others are publicly
read—whether to call Jude a saint, and refuse the title to Isaiah—are
questions which should bring into active exercise all the graces of
Christian charity; and, in obedience to the apostolic injunction, they
must agree to differ. ‘Let every man be fully persuaded in his own
mind’ (Rom 14:5). Human arts have been exhausted to prevent that mental
exercise or self-persuasion which is essential to a Christian
profession. The great object of Satan has ever been to foster
indifference, that deadly lethargy, by leading man to any source of
information rather than prayerful researches into the Bible. Bunyan’s
severe discipline in Christ’s school would lead him to form a judgment
for himself; he was surrounded by a host of sects, and, with such a
Bible-loving man, it is an interesting inquiry what party he would
join.

He lived in times of extraordinary excitement. England was in a
transition state. A long chain of events brought on a crisis which
involved the kingdom in tribulation. It was the struggle between the
unbridled despotism of Epsicopacy, and the sturdy liberty of
Puritanism. For although the immediate cause of the civil wars was
gross misgovernment—arbitrary taxation without the intervention of
Parliament, monopolies and patents, to the ruin of trade; in fact,
every abuse of the royal power—still, without the additional spur of
religious persecution, the spirit of the people would never have proved
invincible and overpowering. The efforts of Archbishop Laud, aided by
the queen and her popish confessor, Panzani, to subjugate Britain to
the galling yoke of Rome, signally failed, involving in the ruin the
life of the king and his archbishop, and all the desolating calamities
of intestine wars, strangely called ‘civil.’ In this strife many of the
clergy and most of the bishops took a very active part, aiding and
abetting the king’s party in their war against the parliament—and they
thus brought upon themselves great pains and penalties. The people
became suddenly released from mental bondage; and if the man who had
been born blind, when he first received the blessing of sight, ‘saw men
as trees walking,’ we cannot be surprised that religious speculations
were indulged in, some of which proved to be crude and wild, requiring
much vigorous persuasive pruning before they produced good fruit.
Bunyan was surrounded by all these parties; for although the rights of
conscience were not recognized—the Papists and Episcopalians, the
Baptists and Unitarians, with the Jews, being proscribed—yet the hand
of persecution was comparatively light. Had Bunyan chosen to associate
with the Episcopalians, he would not have passed through those severe
sufferings on which are founded his lasting honours. The Presbyterians
and Independents received the patronage of the state under the
Commonwealth, and the great mass of the clergy conformed to the
directory, many of them reciting the prayers they had formerly read;
while a considerable number, whose conscience could not submit to the
system then enforced by law, did, to their honour, resign their
livings, and suffer the privations and odium of being Dissenters. Among
these were necessarily included the bishops.[133]

Of all sects that of the Baptists had been the most bitterly written
against and persecuted. Even their first cousins, the Quakers, attacked
them in language that would, in our peaceful days, be considered
outrageous. ‘The Baptists used to meet in garrets, cheese-lofts,
coal-holes, and such like mice walks,’—‘theses tumultuous,
blood-thirsty, covenant-breaking, government-destroying
Anabaptists.’[134] The offence that called forth these epithets was,
that in addressing Charles II on his restoration, they stated that
“they were no abettors of the Quakers.” Had royal authority possessed
the slightest influence over Bunyan’s religious opinions, the question
as to his joining the Baptists would have been settled without
investigation. Among other infatuations of Charles I, had been his
hatred of any sect that professed the right and duty of man to think
for himself in choosing his way to heaven. In 1639 he published his
‘Declaration concerning the tumults in Scotland,’ when violence was
resorted to against the introduction of the Common Prayer in which he
denounced voluntary obedience because it was not of constraint, and
called it ‘damnable’; he calls the principles of the Anabaptists, in
not submitting their consciences to human laws, ‘furious frenzies,’ and
‘madness’; all Protestants are ‘to detest and persecute them’; ‘these
Anabaptists raged most in their madness’; ‘the scandal of their
frenzies’; ‘we are amazed at, and aggrieved at their horrible
impudence’; ‘we do abhor and detest them all as rebellious and
treasonable.’[135] This whole volume is amusingly assuming. The king
claims his subjects as personal chattels, with whose bodies and minds
he had a right to do as he pleased. Bunyan owed no spiritual submission
to man, ‘whose breath is in his nostrils’; and risking all hazards, he
became one of the denounced and despised sect of Baptists. To use the
language of his pilgrim, he passed the lions, braving all the dangers
of an open profession of faith in Christ, and entered the house called
Beautiful, which ‘was built by the Lord of the hill, on purpose to
entertain such pilgrims in.’[136] He first gains permission of the
watchman, or minister, and then of the inmates, or church members. This
interesting event is said to have taken place about the year 1653.[137]
Mr. Doe, in The Struggler, thus refers to it, Bunyan ‘took all
advantages to ripen his understanding in religion, and so he lit on the
dissenting congregation of Christians at Bedford, and was, upon
confession of faith, baptized about the year 1653,’[138] when he was in
the twenty-fifth year of his age. No minutes of the proceedings of this
church, prior to the death of Mr. Gifford in 1656,[139] are extant, or
they would identify the exact period when Bunyan’s baptism and
admission to the church took place. The spot where he was baptized is a
creek by the river Ouse, at the end of Duck Mill Lane. It is a natural
baptistery, a proper width and depth of water constantly fresh;
pleasantly situated; sheltered from the public highway near the High
Street. The Lord’s Supper was celebrated in a large room in which the
disciples met, the worship consecrating the place.[140]

Religious feelings and conduct have at all times a tendency to promote
the comfort, and elevate the character of the poor. How often have we
seen them thus blessed; the ragged family comfortably clothed, the
hungry fed, and the inmates of a dirty miserable cottage or hovel
become a pattern of cleanly happiness. One of Bunyan’s biographers, who
was an eye-witness, bears this testimony. ‘By this time his family was
increased, and as that increased God increased his stores, so that he
lived now in great credit among his neighbours.’ He soon became a
respectable member of civil as well as religious society; for, by the
time that he joined the church, his Christian character was so fully
established, that, notwithstanding the meanness of his origin and
employment, he was considered worthy of uniting in a memorial to the
Lord Protector. It was to recommend two gentlemen to form part of the
council, after Cromwell had dissolved the Long Parliament. It is a
curious document, very little known, and illustrative of the peculiar
style of these eventful times.

Letter from the people of Bedfordshire to the Lord Generall Cromwell,
and the Councell of the army.


May 13th, 1653.


May it please your Lordship, and the rest of the council of the army.
We (we trust) servants of Jesus Christ, inhabitants in the county of
Bedford, haveing fresh upon our hearts the sadde oppressions we have (a
long while) groan’d under from the late parlayment, and now eyeing and
owning (through grace) the good hand of God in this great turne of
providence, being persuaded that it is from the Lord that you should be
instrument in his hand at such a time as this, for the electing of such
persons whoe may goe in and out before his people in righteousnesse,
and governe these nations in judgment, we having sought the Lord for
yow, and hopeing that God will still doe greate things by yow,
understanding that it is in your hearte through the Lord’s assistance,
to establish an authority consisting of men able, loveing truth,
feareing God, and hateing covetouseness; and we having had some
experience of men with us, we have judged it our duty to God, to yow,
and to the rest of his people, humbly to present two men, viz.,
Nathaniell Taylor, and John Croke, now Justices of Peace in our County,
whom we judge in the Lord qualified to manage a trust in the ensuing
government. All which we humbly referre to your serious considerations,
and subscribe our names this 13th day of May, 1653—

John Eston, Clement Berridge, Isaac Freeman, John Grewe, John Bunyan,
William Dell, John Gifford, William Baker, junr., William Wheelar, Ja.
Rush, Anth. Harrington, John Gibbs, Tho. Varrse, Richard Spensley, John
Donne, Michael Cooke, Edward Covinson, Tho. Gibbs, John Ramsay, John
Hogge, Edward White, Robert English, John Jeffard, John Browne, John
Edridge, John Ivory, John White, George Gee, Daniell Groome, Charles
Peirse, Ambrose Gregory, Luke Parratt, Thomas Cooke, William Page,
Thomas Knott, Thomas Honnor. These to the Lord Generall Cromwell, and
the rest of the councell of the army, present.[141]


Bunyan’s daughter Elizabeth was born at Elstow, April 14, 1654, and a
singular proof of his having changed his principles on baptism appears
in the church register. His daughter Mary was baptized in 1650, but his
Elizabeth in 1654 is registered as born, but no mention is made of
baptism.

The poor harassed pilgrim having been admitted into communion with a
Christian church, enjoyed fully, for a short season, his new
privileges. He thus expresses his feelings:—‘After I had propounded to
the church that my desire was to walk in the order and ordinances of
Christ with them, and was also admitted by them: while I thought of
that blessed ordinance of Christ, which was his last supper with his
disciples before his death, that scriptures, “this do in remembrance of
me,” was made a very precious word unto me; for by it the Lord came
down upon my conscience with the discovery of his death for my sins:
and as I then felt, did as if he plunged me in the virtue of the
same.’[142]

In this language we have an expression which furnishes a good sample of
his energetic feelings. He had been immersed in water at his baptism,
and doubtless believed it to be a figure of his death to sin and
resurrection to holiness; and when he sat at the Lord’s table he felt
that he was baptized into the virtue of his Lord’s death; he is plunged
into it, and feels the holy influence covering his soul with all its
powers.

His pastor, John Gifford, was a remarkably pious and sensible man,
exactly fitted to assist in maturing the mind of his young member.
Bunyan had, for a considerable time, sat under his ministry, and had
cultivated acquaintance with the members of his church; and so
prayerfully had he made up his mind as to this important choice of a
church, with which he might enter into fellowship, that, although
tempted by the most alluring prospects of greater usefulness,
popularity, and emolument, he continued his church fellowship with
these poor people through persecution and distress, imprisonment and
the threats of transportation, or an ignominious death, until he
crossed the river ‘which has no bridge,’ and ascended to the celestial
city, a period of nearly forty years. Of the labours of his first
pastor, John Gifford, but little is known, except that he founded the
church of Christ at Bedford, probably the first, in modern times, which
allowed to every individual freedom of judgment as to water baptism;
receiving all those who decidedly appeared to have put on Christ, and
had been received by him; but avoiding, with godly jealousy, any
mixture of the world with the church. Mr. Gifford’s race was short,
consistent, and successful. Bunyan calls him by an appellation, very
probably common in his neighbourhood and among his flock, ‘holy Mr.
Gifford’;[143] a title infinitely superior to all the honours of
nobility, or of royalty. He was a miracle of mercy and grace, for a
very few years before he had borne the character of an impure and
licentious man—an open enemy to the saints of God. His pastoral letter,
left upon record in the church-book, written when drawing near the end
of his pilgrimage, is most admirable; it contains an allusion to his
successors, Burton or Bunyan, and must have had a tendency in forming
their views of a gospel church. Even Mr. Southey praises this puritanic
epistle as exemplifying ‘a wise and tolerant and truly Christian
spirit’: and as it has not been published in any life of Bunyan, I
venture to introduce it without abridgement:—

To the Church over which God made me an overseer when I was in the
world.

I beseech you, brethren beloved, let these following words (wrote in my
love to you, and care over you, when our heavenly Father was removing
me to the kingdom of his dear Son), be read in your church-gatherings
together. I shall not now, dearly beloved, write unto you about that
which is the first, and without which all other things are as nothing
in the sight of God, viz., the keeping the mystery of the faith in a
pure conscience; I shall not, I say, write of these things, though the
greatest, having spent my labours among you, to root you and build you
up in Christ through the grace you have received; and to press you to
all manner of holiness in your conversations, that you may be found of
the Lord, without spot, and blameless, at His coming. But the things I
shall speak to you of, are about your CHURCH AFFAIRS, which I fear have
been little considered by most of you; which things, if not mended
aright, and submitted unto, according to the will of God, will by
degrees bring you under divisions, distractions, and at last, to
confusion of that gospel order and fellowship which now, through grace,
you enjoy. Therefore, my brethren, in the first place, I would not have
any of you ignorant of this, that every one of you are as much bound
now to walk with the church in all love; and in the ordinances of Jesus
Christ our Lord, as when I was present among you: neither have any of
you liberty to join yourselves to any other society, because your
pastor is removed from you; for you were not joined to the ministry,
but to Christ, and the church; and this is and was the will of God in
Christ to all the churches of the saints, read Acts 2:42; and compare
it with Acts 1:14, 15. And I charge you before the Lord, as you will
answer it at the coming of our Lord Jesus, that none of you be found
guilty herein.

Secondly. Be constant in your church assemblies. Let all the work which
concerns the church be done faithfully among you; as admission of
members, exercising of gifts, election of officers, as need requires,
and all other things as if named, which the Scriptures being searched,
will lead you into, through the Spirit; which things, if you do, the
Lord will be with you, and you will convince others that Christ is your
head, and your dependency is not upon man; but if you do the work of
the Lord negligently, if you mind your own things and not the things of
Christ, if you grow of indifferent spirits, whether you mind the work
of the Lord in his church or no, I fear the Lord by degrees will suffer
the comfort of your communion to be dried up, and the candlestick which
is yet standing to be broken in pieces; which God forbid.

Now, concerning your admission of members, I shall leave you to the
Lord for counsel, who hath hitherto been with you; only thus much I
think expedient to stir up your remembrance in; that after you are
satisfied in the work of grace in the party you are to join with, the
said party do solemnly declare (before some of the church at least),
That Union with Christ is the foundation of all saints’ communion; and
not any ordinances of Christ, or any judgment or opinion about
externals; and the said party ought to declare, whether a brother or
sister, that through grace they will walk in love with the church,
though there should happen any difference in judgment about other
things. Concerning separation from the church about baptism, laying on
of hands, anointing with oil, psalms, or any externals, I charge every
one of you respectively, as you will give an account for it to our Lord
Jesus Christ, who shall judge both quick and dead at his coming, that
none of you be found guilty of this great evil; which, while some have
committed, and that through a zeal for God, yet not according to
knowledge, they have erred from the law of the love of Christ, and have
made a rent from the true church, which is but one. I exhort you,
brethren, in your comings together, Let all things be done decently,
and in order, according to the Scriptures. Let all things be done among
you without strife and envy, without self-seeking and vain-glory. Be
clothed with humility, and submit to one another in love. Let the gifts
of the church be exercised according to order. Let no gift be concealed
which is for edification; yet let those gifts be chiefly exercised
which are most for the perfecting of the saints. Let your discourses be
to build up one another in your most holy faith, and to provoke one
another to love and good works: if this be not well-minded, much time
may be spent and the church reap little or no advantage. Let there be
strong meat for the strong, and milk for babes. In your assemblies
avoid all disputes which gender to strife, as questions about
externals, and all doubtful disputations. If any come among you who
will be contentious in these things, let it be declared that you have
no such order, nor any of the churches of God. If any come among you
with any doctrine contrary to the doctrine of Christ, you must not
treat with such an one as with a brother, or enter into dispute of the
things of faith with reasonings (for this is contrary to the
Scriptures); but let such of the brethren who are the fullest of the
Spirit, and the word of Christ, oppose such an one steadfastly face to
face, and lay open his folly to the church, from the Scriptures. If a
brother through weakness speak anything contrary to any known truth of
God (though not intended by him), some other brother of the church must
in love clear up the truth, lest many of the church be laid under
temptation. Let no respect of persons be in your comings-together; when
you are met as a church there’s neither rich nor poor, bond nor free in
Christ Jesus. ’Tis not a good practice to be offering places or seats
when those who are rich come in; especially it is a great evil to take
notice of such in time of prayer, or the word; then are bowings and
civil observances at such times not of God. Private wrongs are not
presently to be brought unto the church. If any of the brethren are
troubled about externals, let some of the church (let it not be a
church business) pray for and with such parties.

None ought to withdraw from the church if any brother should walk
disorderly, but he that walketh disorderly must bear his own burden,
according to the Scriptures. If any brother should walk disorderly, he
cannot be shut out from any ordinance before church censure. Study
among yourselves what is the nature of fellowship, as the word,[144]
prayer, and breaking of bread; which, whilst few, I judge, seriously
consider, there is much falling short of duty in the churches of
Christ. You that are most eminent in profession, set a pattern to all
the rest of the church. Let your faith, love, and zeal, be very
eminent; if any of you cast a dim light, you will do much hurt in the
church. Let there be kept up among you solemn days of prayer and
thanksgiving; and let some time be set apart, to seek God for your
seeds, which thing hath hitherto been omitted. Let your deacons have a
constant stock by them, to supply the necessity of those who are in
want. Truly, brethren, there is utterly a fault among you that are
rich, especially in this thing, ’tis not that little which comes from
you on the first day of the week that will excuse you. I beseech you,
be not found guilty of this sin any longer. He that sows sparingly will
reap sparingly. Be not backward in your gatherings-together; let none
of you willingly stay till part of the meeting be come,[145] especially
such who should be examples to the flock. One or two things are omitted
about your comings-together, which I shall here add. I beseech you,
forbear sitting in prayer, except parties be any way disabled; ’tis not
a posture which suits with the majesty of such an ordinance. Would you
serve your prince so? In prayer, let all self-affected expressions be
avoided, and all vain repetitions. God hath not gifted, I judge, every
brother to be a mouth to the church. Let such as have most of the
demonstration of the Spirit and of power, shut up all your
comings-together, that ye may go away with your hearts comforted and
quickened.

Come together in time, and leave off orderly; for God is a God of order
among his saints. Let none of you give offence to his brethren in
indifferent things, but be subject to one another in love. Be very
careful what gifts you approve of by consent for public service.

Spend much time before the Lord, about choosing a pastor, for though I
suppose he is before you,[146] whom the Lord hath appointed, yet it
will be no disadvantage to you, I hope, if you walk a year or two as
you are before election; and then, if you be all agreed, let him be set
apart, according to the Scriptures. Salute the brethren who walk not in
fellowship with you, with the same love and name of brother or sister
as those who do.

Let the promises made to be accomplished in the latter days, be often
urged before the Lord in your comings-together; and forget not your
brethren in bonds. Love him much for the work’s sake, who labours over
you in the word and doctrine. Let no man despise his youth.[147] Muzzle
not the mouth of the ox that treads out the corn to you. Search the
Scriptures; let some of them be read to you about this thing. If your
teacher at any time be laid aside, you ought to meet together as a
church, and build up one another. If the members at such a time will go
to a public ministry, it must first be approved of by the church.
Farewell; exhort, counsel, support, reprove one another in love.

Finally, brethren, be all of one mind, walk in love one to another,
even as Christ Jesus hath loved you, and given himself for you. Search
the Scriptures for a supply of those things wherein I am wanting. Now
the God of peace, who raised up our Lord Jesus Christ from the dead,
multiply his peace upon you, and preserve you to his everlasting
kingdom by Jesus Christ. Stand fast: the Lord is at hand.

That this was written by me, I have set my name to it, in the presence
of two of the brethren of the church.

John Gifford.[148]

Bunyan was now settled under the happiest circumstances, and doubtless
looked forward to much religious enjoyment. A pious wife—peace in his
soul—a most excellent pastor, and in full communion with a Christian
church. Alas! his enjoyments were soon interrupted; again a tempest was
to agitate his mind, that he might be more deeply humbled and prepared
to become a Barnabas or son of consolation to the spiritually
distressed.

It is a remarkable fact, that upon the baptism of our Lord, after that
sublime declaration of Jehovah—‘this is my beloved Son,’ ‘Jesus was led
into the wilderness, to be tempted of the devil.’ As it was with their
leader, so it frequently happens to his followers. After having
partaken, for the first time, of the holy enjoyments of the Lord’s
table—tending to exalt and elevate them, they are often abased and
humbled in their own esteem, by the assaults of Satan and his
temptations, aided by an evil heart of unbelief. Thus Christian having
been cherished in the house called Beautiful, and armed for the
conflict, descended into the Valley of Humiliation, encountered
Apollyon in deadly combat, and walked through the Valley of the Shadow
of Death. ‘For three quarters of a year, fierce and sad temptations did
beset me to blasphemy, that I could never have rest nor ease. But at
last the Lord came in upon my soul with that same scripture, by which
my soul was visited before; and after that, I have been usually very
well and comfortable in the partaking of that blessed ordinance; and
have, I trust, therein discerned the Lord’s body, as broken for my
sins, and that his precious blood hath been shed for my
transgressions.’[149] This is what Bunyan calls, ‘the soul killing to
itself its sins, its righteousness, wisdom, resolutions, and the things
which it trusted in by nature’; and then receiving ‘a most glorious,
perfect, and never-fading life.’ The life of Christ in all its purity
and perfections imputed to me—‘Sometimes I bless the Lord my soul hath
had this life not only imputed to me, but the very glory of it upon my
soul—the Son of God himself in his own person, now at the right hand of
his Father representing me complete before the mercy-seat in his
ownself.’ ‘There was my righteousness just before the eyes of Divine
glory.’[150]

About this period his robust hardy frame gave way under the attack of
disease, and we have to witness his feelings when the king of terrors
appeared to be beginning his deadly work. Whether the fiery trials, the
mental tempest through which he had passed, were too severe for his
bodily frame, is not recorded. His narrative is, that, ‘Upon a time I
was somewhat inclining to a consumption, wherewith, about the spring I
was suddenly and violently seized, with much weakness in my outward
man; insomuch that I thought I could not live.’[151] This is slightly
varied in his account of this illness in his Law and Grace. He there
says, ‘having contracted guilt upon my soul, and having some distemper
of body upon me, I supposed that death might now so seize upon, as to
take me away from among men.[152] These serious considerations led to a
solemn investigation of his hopes. His having been baptized, his union
to a church, the good opinion of his fellow-men, are not in the
slightest degree relied upon as evidences of the new birth, or of a
death to sin and resurrection to holiness.’ ‘Now began I afresh to give
myself up to a serious examination after my state and condition for the
future, and of my evidences for that blessed world to come: for it
hath, I bless the name of God, been my usual course, as always, so
especially in the day of affliction, to endeavour to keep my interest
in the life to come, clear before my eye.

‘But I had no sooner began to recall to mind my former experience of
the goodness of God to my soul, but there came flocking into my mind an
innumerable company of my sins and transgressions: amongst which these
were at this time most to my affliction, namely, my deadness, dullness,
and coldness in holy duties; my wanderings of heart, my wearisomeness
in all good things, my want of love to God, his ways and people, with
this at the end of all, “Are these the fruits of Christianity? Are
these the tokens of a blessed man?”

‘At the apprehension of these things my sickness was doubled upon me,
for now was I sick in my inward man, my soul was clogged with guilt;
now also was my former experience of God’s goodness to me quite taken
out of my mind, and hid as if it had never been, nor seen. Now was my
soul greatly pinched between these two considerations, “Live I must
not, die I dare not.” Now I sunk and fell in my spirit, and was giving
up all for lost; but as I was walking up and down in my house, as a man
in a most woeful state, that word of God took hold of my heart, Ye are
“justified freely by his grace, through the redemption that is in Jesus
Christ” (Rom 3:24). But O! what a turn it made upon me!

‘Now was I as one awakened out of some troublesome sleep and dream; and
listening to this heavenly sentence, I was as if I had heard it thus
expounded to me:—“Sinner, thou thinkest, that because of thy sins and
infirmities, I cannot save thy soul; but behold my Son is by me, and
upon him I look, and not on thee, and will deal with thee according as
I am pleased with him.” At this I was greatly lightened in my mind, and
made to understand, that God could justify a sinner at any time; it was
but his looking upon Christ, and imputing of his benefits to us, and
the work was forthwith done.’[153]

‘Now was I got on high, I saw myself within the arms of grace and
mercy; and though I was before afraid to think of a dying hour, yet now
I cried, Let me die. Now death was lovely and beautiful in my sight,
for I saw that we shall never live indeed, till we be gone to the other
world. I saw more in those words, “Heirs of God” (Rom 8:17), than ever
I shall be able to express. “Heirs of God,” God himself is the portion
of his saints.’[154]

As his mental agitation subsided into this delicious calm, his bodily
health was restored; to use his own figure, Captain Consumption, with
all his men of death, were[155] routed, and his strong bodily health
triumphed over disease; or, to use the more proper language of an
eminent Puritan, ‘When overwhelmed with the deepest sorrows, and that
for many doleful months, he who is Lord of nature healed my body, and
he who is the Father of mercies and God of all grace has proclaimed
liberty to the captive, and given rest to my weary soul.’[156] Here we
have a key to the most eventful picture in the Pilgrim’s Progress—The
Valley of the Shadow of Death—which is placed in the midst of the
journey. When in the prime of life, death looked at him and withdrew
for a season. It was the shadow of death that came over his spirit.

The church at Bedford having increased, Bunyan was chosen to fill the
honourable office of a deacon. No man could have been better fitted for
that office than Bunyan was. He was honesty itself, had suffered severe
privations, so as to feel for those who were pinched with want; he had
great powers of discrimination, to distinguish between the poverty of
idleness, and that distress which arises from circumstances over which
human foresight has no control, so as to relieve with propriety the
pressure of want, without encouraging the degrading and debasing habit
of depending upon alms, instead of labouring to provide the necessaries
of life. He had no fine clothes to be spoiled by trudging down the
filthiest lanes, and entering the meanest hovels to relieve suffering
humanity. The poor—and that is the great class to whom the gospel is
preached, and by whom it is received—would hail him as a brother.
Gifted in prayer, full of sound and wholesome counsel drawn from holy
writ, he must have been a peculiar blessing to the distressed, and to
all the members who stood in need of advice and assistance. Such were
the men intended by the apostles, ‘men of honest report, full of the
Holy Ghost and wisdom’ (Acts 6:3), whom the church were to select, to
relieve the apostles from the duties of ministration to the wants of
the afflicted members, in the discharge of which they had given
offence.

While thus actively employed, he was again visited with a severe
illness, and again was subject to a most searching and solemn
investigation as to his fitness to appear before the judgment-seat of
God. ‘All that time the tempter did beset me strongly, labouring to
hide from me my former experience of God’s goodness; setting before me
the terrors of death, and the judgment of God, insomuch that at this
time, through my fear of miscarrying for ever, should I now die, I was
as one dead before death came; I thought that there was no way but to
hell I must.’[157]

‘A wounded spirit who can bear.’ Well might the apostle say, ‘If in
this life only we have hope in Christ, we are of all men most
miserable’ (1 Cor 15:19). Bunyan had enjoyed holy emotions full of
glory, and now the devil was threatening him, not only with the loss of
heaven, but the terrors of hell. The Puritan, Rogers, describes
religious melancholy as ‘the worst of all distempers, and those sinking
and guilty fears which it brings along with it are inexpressibly
dreadful; what anguish, what desolation! I dare not look to heaven;
there I see the greatness of God, who is against me. I dare not look
into his Word; for there I see all his threats, as so many barbed
arrows to strike me to the heart. I dare not look into the grave;
because thence I am like to have a doleful resurrection; in this
doleful night the soul hath no evidence at all of its former
grace.’[158] Bunyan’s experience reminds us of the impressive language
of Job—a book full of powerful imagery and magnificent ideas, in which
Bunyan delighted, calling it ‘that blessed book.’[159] Job goes on,
from step to step, describing his mental wretchedness, until he rises
to a climax, God ‘runneth upon me like a giant’ (16:7-22). ‘Thou
huntest me as a fierce lion’ (10:16). ‘The arrows of the Almighty are
within me; they drink up my spirit: the terrors of God do set
themselves in array against me’ (6:4). Poor Bunyan, in the depth of his
distress, cried unto God, and was heard and relieved from these soul
troubles. He recollected the joyful ascent of Lazarus from the extreme
of human misery to the height of celestial enjoyments. His spirit was
sweetly revived, and he was enabled, with delight, to hope yet in God,
when that word fell with great weight upon his mind, ‘O death, where is
thy sting? O grave, where is thy victory?’ ‘At this he became both well
in body and mind at once; his sickness did presently vanish, and he
again walked comfortably in his work for God.’[160] The words, ‘by
grace are ye saved,’ followed him through the rest of his pilgrimage.
His consolation was, that ‘a little true grace will go a great way;
yea, and do more wonders than we are aware of. If we have but grace
enough to keep us groaning after God, it is not all the world that can
destroy us.’[161] He had now become deeply instructed in the school of
Christ, and was richly furnished with the weapons of spiritual warfare;
‘a scribe instructed into the kingdom of heaven, like unto a man that
is an householder, which bringeth forth out of his treasure things new
and old’ (Matt 13:12). Or, as ‘the man of God, perfected, thoroughly
furnished unto all good works’ (2 Tim 3:17). It was powerfully
impressed upon his mind that all his inward conflicts were to be made
use of in preparing him to instruct others. All the events of his
Saviour’s life passed before his mind as if he had stood by as a
witness to his birth—his walking with his disciples; his wondrous
parables and stupendous miracles; his mental and bodily sufferings; his
sacrifice, burial, ascension, intercession, and final judgment; all
passed in vivid review before the eye of his mind; and then, he says,
‘as I was musing with myself what these things should mean, methought I
heard such a word in my heart as this, I have set thee down on purpose,
for I have something more than ordinary for thee to do’; which made me
the more to marvel, saying, ‘What, my Lord, such a poor wretch as
I?’[162] Such was his inward call to the ministry; and it being
attended with the three requisites usually insisted on among
Dissenters—ability, inclination, and opportunity—he was sent out as an
itinerant preacher in the surrounding villages in 1655, and laid the
foundation of many churches, which now flourish to the praise of the
glory of Divine grace. In some of these villages the gospel had never
before been preached; they were strongholds of Satan. These were fit
places for the full display of his intrepid energy.

After thus preaching and much suffering, for fifteen years, he was
appointed to the pastoral office, or eldership.[163] Can a man enter
upon the work of the ministry from a better school than this? Deeply
versed in scriptural knowledge; thoroughly humbled by the assaults of
sin and Satan; aware of his devices; with a keen perception of the
value of the soul; its greatness; and, if lost, the causes and the
unspeakable extent of its loss. Solemnly devout and fluent in prayer;
ready in conversation upon heavenly things; speaking the truth without
fear of consequences, yet avoiding unnecessary offence; first speaking
in the church-meeting, and then more extensively in barns, or woods, or
dells, to avoid the informers.[164] Such was his training; and the
result was, that, when permitted to proclaim the gospel publicly,
thousands hung upon his words with intense feeling; numerous converts
were by his means added to the church; the proud became broken-hearted,
and the lowly were raised, and blessings abounded; the drunkards were
made sober; thieves and covetous were reclaimed; the blasphemers were
made to sing the praises of God; the desert bid fair to blossom and
bring forth fruit as a garden. But, alas! his early labours were
contrary to acts of parliament; the spirit of intolerance and
persecution soon troubled, and eventually consigned him to a prison.

Before we bid a final farewell to Bunyan’s extraordinary mental
struggles with unbelief, it may be well to indulge in a few sober
reflections. Are the narratives of these mighty tempests in his spirit
plain matters of fact? No one can read the works of Bunyan and doubt
for a moment his truthfulness. His language is that of the heart,
fervent but not exaggerated, strong but a plain tale of real feelings.
He says, and he believed it, ‘My sins have appeared so big to me, that
I thought one of my sins have been as big as all the sins of all the
men in the nation; ay and of other nations too, reader; these things be
not fancies, for I have smarted for this experience. It is true that
Satan has the art of making the uttermost of every sin; he can blow it
up, make it swell, make every hair of its head as big as a cedar;[165]
but yet the least stream of the heart blood of Jesus hath vanished all
away and hath made it to fly, to the astonishment of such a poor
sinner, and hath delivered me up into sweet and heavenly peace and joy
in the Holy Ghost.’[166] Some have supposed the narrative to be
exaggerated, while others have attributed the disturbed state of his
mind to disease; my humble belief is that the whole is a plain
unvarnished account of facts; that those facts occurred while he was in
full possession of all the faculties of his mind. To ascribe such
powers to the invisible world by which we are constantly surrounded,
does not agree with the doctrines of modern philosophers. Those holy or
unholy suggestions suddenly injected, would by the world be set down as
the hallucinations of a distempered imagination. Carnal relations
attributed Christian’s alarm to ‘some frenzy distemper got into his
head,’ and Southey, following their example, ascribes Bunyan’s hallowed
feelings to his want of ‘sober judgment,’ ‘his brutality and extreme
ignorance,’ a ‘stage of burning enthusiasm,’ and to ‘an age in which
hypocrisy was regnant, and fanaticism rampant throughout the
land.’[167] What a display of reigning hypocrisy and rampant fanaticism
was it to see the game at cat openly played by men on Sunday, the
church bells calling them to their sport!!! Had Southey been
poet-laureate to Charles II, he might with equal truth have concealed
the sensuality, open profaneness, and debauchery of that profligate
monarch and his court of concubines, and have praised him as ‘the
Lord’s anointed.’ Bunyan was an eye-witness of the state of the times
in which he lived, and he associated with numbers of the poor in
Bedfordshire and the adjoining counties. So truthful a man’s testimony
is of great value, and he proves that no miraculous reformation of
manners had taken place; no regnant hypocrisy nor rampant fanaticism.
In 1655, that being the brightest period of the Commonwealth, he thus
‘sighs’ over the state of his country:—‘There are but a few places in
the Bible but there are threatenings against one sinner or another;
against drunkards, swearers, liars, proud persons, strumpets,
whoremongers, covetous, railers, extortioners, thieves, lazy persons.
In a word, all manner of sins are reproved, and there is a sore
punishment to be executed on the committers of them; and all this made
mention of in the Scriptures. But for all this, how thick, and by
heaps, do these wretches walk up and down our streets? Do but go into
the ale-houses, and you shall see almost every room besprinkled with
them, so foaming out their own shame that it is enough to make the
heart of a saint to tremble.’[168] This was a true character of the
great masses of the labouring and trading portions of the commonwealth.
Let us hear his testimony also as to the most sacred profession, the
clergy, in 1654:—

‘A reason why delusions do so easily take place in the hearts of the
ignorant, is, because those that pretend to be their teachers, do
behave themselves so basely among them. And indeed I may say of these,
as our Lord said of the Pharisees in another case, the blood of the
ignorant shall be laid to their charge. They that pretend they are sent
of the Lord, and come, saying, Thus saith the Lord; we are the servants
of the Lord, our commission is from the Lord by succession; I say,
these pretending themselves to be the preachers of truth, but are not,
do, by their loose conversation, render the doctrine of God, and his
Son Jesus Christ, by whom the saints are saved, contemptible, and do
give the adversary mighty encouragement, to cry out against the truths
of our Lord Jesus Christ, because of their wicked waling. For the most
part of them, they are the men that at this day do so harden their
hearers in their sins by giving them such ill examples, that none goeth
beyond them for impiety. As, for example, would a parishioner learn to
be proud, he or she need look no farther than to the priest, his wife,
and family; for there is a notable pattern before them. Would the
people learn to be wanton? they may also see a pattern among their
teachers. Would they learn to be drunkards? they may also have that
from some of their ministers; for indeed they are ministers in this, to
minister ill example to their congregations. Again, would the people
learn to be covetous? they need but look to their minister, and they
shall have a lively, or rather a deadly resemblance set before them, in
both riding and running after great benefices, and parsonages by night
and by day. Nay, they among themselves will scramble for the same. I
have seen, that so soon as a man hath but departed from his benefice as
he calls it, either by death or out of covetousness of a bigger, we
have had one priest from this town, and another from that, so run, for
these tithe-cocks and handfuls of barley, as if it were their proper
trade, and calling, to hunt after the same. O wonderful impiety and
ungodliness! are you not ashamed of your doings? Read Romans 1 towards
the end. As it was with them, so, it is to be feared, it is with many
of you, who knowing the judgments of God, that they who do such things
are worthy of death, not only do the same, but have pleasure also in
them that do them. And now you that pretend to be the teachers of the
people in verity and truth, though we know that some of you are not, is
it a small thing with you to set them such an example as this? Were
ever the Pharisees so profane; to whom Christ said, Ye vipers, how can
ye escape the damnation of hell? Doth not the ground groan under you?
surely, it will favour you no more than it favoured your fore-runners.
Certainly the wrath of God lies heavy at your doors, it is but a very
little while, and your recompense shall be upon your own head. And as
for you that are indeed of God among them, though not of them, separate
yourselves. Why should the righteous partake of the same plagues with
the wicked? O ye children of the harlot! I cannot well tell how to have
done with you, your stain is so odious, and you are so senseless, as
appears by your practices.’[169]

The testimony of George Fox as to England’s fashions in 1654, is very
pointed and extremely droll:—Men and women are carried away with
fooleries and vanities; gold and silver upon their backs,[170] store of
ribbands hanging about the waist, knees, and feet—red or white, black
or yellow; women with their gold; their spots on their faces, noses,
cheeks, foreheads; rings on their fingers, cuffs double, like a
butcher’s white sleeves; ribbands about their hands, and three or four
gold laces about their clothes; men dressed like fiddlers’ boys or
stage players; see them playing at bowls, or at tables, or at
shovel-board, or each one decking his horse with bunches of ribbands on
his head, as the rider hath on his own. These are gentlemen, and brave
fellows, that say pleasures are lawful, and in their sports they should
like wild asses. This is the generation carried away with pride,
arrogancy, lust, gluttony, and uncleanness; who eat and drink and rise
up to play, their eyes full of adultery, and their bodies of the
devil’s adorning.[171] Such quotations from the writings of men of
undoubted veracity, and who lived during that period, might be
multiplied to fill a volume.

Is this the regnant hypocrisy and rampant fanaticism which prevailed in
England, and which Southey supposes to have influenced Bunyan and
deranged his sober judgment? It is true that the Protector and his
council discountenanced vice and folly, and that there was more piety
and virtue in the kingdom at that time than it had ever before
witnessed. But it would have been the greatest of miracles, had the
people been suddenly moralized, after having been baptized in brutality
for ages. Not a century had elapsed since the autos da fe had blazed
throughout the country, burning the most pious, moral, and enlightened
of her citizens. A century of misery to the professors of religions had
passed, in which the persecutions of Papists and Puritans, hanging,
transporting, murdering by frightful imprisonments all those who dared
to dissent from the church of England. All this must have produced a
debasing effect upon public morals. Even among professors Bunyan
discovered pride, covetousness, impiety and uncleanness.[172]

Bunyan’s religious impressions did not, as Southey states, arise from
his ignorance, brutal manners, low station, nor from the fanaticism of
the age in which he lived. Did the similar feeling of Job or David
spring from these polluted fountains? He is a stranger to Christ’s
school that confounds its discipline with mental drunkenness, or with
the other depraved sources alluded to by Southey. The luxurious
imagination which ruled over him, must be curbed and brought into
subjection to Christ. He must be weaned from a reliance upon sudden
impulses to rely upon Divine truth. The discovery of errors by
scriptural investigation was putting on armour of proof.
Self-confidence was gradually swallowed up by dependence upon the
word—the result of the severest spiritual training. Those painful
exercises produced a life of holiness and usefulness. Can the thistle
produce grapes, or the noxious weeds corn? Never! His experience came
from heaven, in mercy to his soul, and to make him a blessing to
millions of his race. By this he was made truly wise, civilized,
enlightened, and elevated. Every painful feeling was measured by Divine
rule—weighed in the sanctuary balance—not one iota too much or too
little to form his noble character. He has been compared with Lord
Byron, one of our most impassioned thinkers and writers; but the noble
poet’s heart-griefs were on the wrong side. Judging of his own feelings
by those painted on his heroes—they fight for freedom only to gratify
lust, pride, and ambition, while the future appeared in dark, dreary
uncertainty. But Bunyan strives to be released from the slavery of sin
and Satan, that he might enjoy the liberty of being a servant of
Christ, whose service is perfect freedom, with a glorious vista of
eternity occasionally breaking in upon his soul.

Well may it be said of him:—Simple, enchanting man! what does not the
world owe to thee and to the great Being who could produce such as
thee? Teacher alike of the infant and of the aged; who canst direct the
first thought and remove the last doubt of man; property alike of the
peasant and the prince; welcomed by the ignorant and honoured by the
wise; thou hast translated Christianity into a new language, and that a
universal one! Thou art the prose poet of all time!

THE FOURTH PERIOD.


BUNYAN ENTERS INTO CONTROVERSY—BECOMES AN AUTHOR—OFFENDS A PERSECUTING
MAGISTRACY, AND IS PROCEEDED AGAINST AT THE SESSIONS UNDER AN ACT OF
THE COMMONWEALTH—IS ACCUSED OF REPORTING A STRANGE CHARGE OF
WITCHCRAFT—PUBLICLY DISPUTES WITH THE QUAKERS.


In proportion as a man becomes a public character, especially if
eminent for talent and usefulness in the church, so will his enemies
increase. The envy of some and the malice of others will invent
slanders, or, what is worse, put an evil construction upon the most
innocent conduct, in the hope of throwing a shade over that brightness
which reveals their own defects. In this they are aided by all the
craft, and cunning, and power of Satan, the archenemy of man. The
purity of gospel truth carries with it the blessed fruits of the
highest order of civilization; the atmosphere in which it lives is
‘good will to man.’ Salvation is a free gift, direct from God to the
penitent sinner. It cannot be obtained by human aid, nor for all the
gold in the universe. It cannot possibly be traded in, bought, or sold,
but is bestowed without money or price. Hence the opposition of
Antichrist. The cry or groan of the contrite enters heaven and brings
down blessings, while the most elegant and elaborately-composed prayer,
not springing from the heart, is read or recited in vain. Human
monarchs must be approached by petitions drawn up in form, and which
may be accepted, although the perfection of insincerity and hypocrisy.
The King of kings accepts no forms; he knows the heart, and requires
the approach of those who worship him to be in sincerity and in truth;
the heart may plead without words, God accepteth the groans and sighs
of those that fear him. These were the notions that Bunyan had drawn
from the Holy Oracles, and his conversation soon made him a favourite
with the Puritans, while it excited feelings of great hostility among
the neighbouring clergy and magistrates.

Bunyan’s conversion from being a pest to the neighbourhood to becoming
a pious man, might have been pardoned had he conformed to the
Directory; but for him to appear as a Dissenter and a public teacher,
without going through the usual course of education and ordination, was
an unpardonable offence. The opinions of man gave him no concern; all
his anxiety was to have the approbation of his God, and then to walk
accordingly, braving all the dangers, the obloquy, and contempt that
might arise from his conscientious discharge of duties, for the
performance of which he knew that he alone must give a solemn account
at the great day.

He entered upon the serious work of the ministry with fear and
trembling, with much heart-searching, earnest prayer, and the advice of
the church to which he was united, not with any pledge to abide by
their decision contrary to his own conviction, but to aid him in his
determination. His own account of these important inquiries is very
striking:—‘After I had been about five or six years awakened, and
helped myself to see both the want and worth of Jesus Christ our Lord,
and also enabled to venture my soul upon him, some of the most able
among the saints with us, for judgment and holiness of life, as they
conceived, did perceive that God had counted me worthy to understand
something of his will in His holy and blessed Word, and had given me
utterance, in some measure, to express what I saw to others for
edification; therefore they desired me, and that with much earnestness,
that I would be willing at some times to take in hand, in one of the
meetings, to speak a word of exhortation unto them. The which, though
at the first it did much dash and abash my spirit, yet being still by
them desired and entreated, I consented to their request, and did
twice, at two several assemblies in private, though with much weakness
and infirmity, discover my gift amongst them; at which they did
solemnly protest, as in the sight of the great God, they were both
affected and comforted, and gave thanks to the Father of mercies for
the grace bestowed on me.

‘After this, sometimes, when some of them did go into the country to
teach, they would also that I should go with them; where, though as yet
I did not, nor durst not, make use of my gift in an open way, yet more
privately, as I came amongst the good people in those places, I did
sometimes speak a word of admonition unto them also, the which they, as
the other, received with rejoicing at the mercy of God to me-ward,
professing their souls were edified thereby.

‘Wherefore at last, being still desired by the church, after some
solemn prayer to the Lord, with fasting, I was more particularly called
forth, and appointed to a more ordinary and public preaching of the
word, not only to and amongst them that believed, but also to offer the
gospel to those who had not yet received the faith thereof.’[173]

The ministry of Bunyan’s pastor, whom he affectionately called holy Mr.
Gifford, must have been wonderfully blessed. In 1650 only twelve pious
men and women were formed into a Christian church, and, although
subject to fierce persecution, they had so increased that in 1672 ten
members had been solemnly set apart for the work of the ministry, and
they became a blessing to the country round Bedford. The benighted
state of the villages was a cause of earnest prayer that men might be
sent out, apt to teach, and willing to sacrifice liberty, and even
life, to promote the peaceful reign of the Redeemer. The names of the
men who were thus set apart were—John Bunyan, Samuel Fenn, Joseph
Whiteman, John Fenn, Oliver Scott, Luke Ashwood, Thomas Cooper, Edward
Dent, Edward Isaac, and Nehemiah Coxe.[174] Four of these were
permitted to fulfil their course without notoriety; the others were
severely persecuted, fined and imprisoned, but not forsaken.

Encouraged by the opinion of the church which had been so prayerfully
formed, that it was his duty to proclaim the glad tidings of salvation,
Bunyan entered upon his important work, and was soon encouraged by a
hope that his labours were useful to his fellow-men. ‘About this time,’
he narrates, ‘I did evidently find in my mind a secret pricking forward
thereto, though, I bless God, not for desire of vain glory, for at that
time I was most sorely afflicted with the fiery darts of the devil
concerning my eternal state. But yet I could not be content unless I
was found in the exercise of my gift; unto which also I was greatly
animated, not only by the continual desires of the godly, but also by
that saying of Paul to the Corinthians, “I beseech you, brethren [ye
know the household of Stephanas, that it is the first-fruits of Achaia,
and that they have addicted themselves to the ministry of the saints],
that ye submit yourselves unto such, and to every one that helpeth with
us, and laboureth” (1 Cor 16:15,16).

‘By this text I was made to see that the Holy Ghost never intended that
men, who have gifts and abilities, should bury them in the earth, but
rather did command and stir up such to the exercise of their gift, and
also did commend those that were apt and ready so to do.

‘Wherefore, though of myself, of all the saints the most unworthy, yet
I, but with great fear and trembling at the sight of my own weakness,
did set upon the work, and did according to my gift, and the proportion
of my faith, preach that blessed gospel that God had showed me in the
holy Word of truth; which, when the country understood, they came in to
hear the Word by hundreds, and that from all parts. And I thank God he
gave unto me some measure of bowels and pity for their souls, which did
put me forward to labour with great diligence and earnestness, to find
out such a word as might, if God would bless it, lay hold of and awaken
the conscience, in which also the good Lord had respect to the desire
of his servant; for I had not preached long before some began to be
touched, and be greatly afflicted in their minds at the apprehension of
the greatness of their sin, and of their need of Jesus Christ.

‘But I at first could not believe that God should speak by me to the
heart of any man, still counting myself unworthy; yet those who were
thus touched would love me, and have a particular respect for me; and
though I did put it from me that they should be awakened by me, still
they would confess it, and affirm it before the saints of God. They
would also bless God for me, unworthy wretch that I am! and count me
God’s instrument that showed to them the way of salvation.

‘Wherefore, seeing them in both their words and deeds to be so
constant, and also in their hearts so earnestly pressing after the
knowledge of Jesus Christ, rejoicing that ever God did send me where
they were; then I began to conclude that it might be so, that God had
owned in his work such a foolish one as I; and then came that word of
God to my heart with much sweet refreshment, “The blessing of him that
was ready to perish came upon me, and I caused the widow’s heart to
sing for joy” (Job 29:13).

‘At this therefore I rejoiced; yea, the tears of those whom God did
awaken by my preaching would be both solace and encouragement to me. I
thought on those sayings, “Who is he that maketh me glad, but the same
that is made sorry by me” (2 Cor 2:2). And again, “Though I be not an
apostle to others, yet doubtless I am unto you: for the seal of my
apostleship are ye in the Lord” (1 Cor 9:2). These things, therefore,
were as an another argument unto me, that God had called me to, and
stood by me in this work.

‘In my preaching of the Word I took special notice of this one thing,
namely, that the Lord did lead me to begin where his Word begins with
sinners; that is, to condemn all flesh, and to open and allege, that
the curse of God by the law doth belong to, and lay hold on all men as
they come into the world, because of sin. Now this part of my work I
fulfilled with great feeling, for the terrors of the law, and guilt for
my transgressions, lay heavy on my own conscience. I preached what I
felt, what I smartingly did feel, even that under which my poor soul
did groan and tremble to astonishment. Indeed, I have been as one sent
to them from the dead; I went myself in chains to preach to them in
chains; and carried that fire in my own conscience that I persuaded
them to beware of.[175] I can truly say, that when I have been to
preach, I have gone full of guilt and terror even to the pulpit-door,
and there it hath been taken off, and I have been at liberty in my mind
until I have done my work, and then, immediately, even before I could
get down the pulpit stairs, I have been as bad as I was before: yet God
carried me on with a strong hand, for neither guilt nor hell could take
me off my work. Thus I went on for the space of two years, crying out
against men’s sins, and their fearful state because of them.’[176]

A man so much in earnest soon became a most acceptable and popular
preacher. He studied his sermons carefully, and wrote such memorandums
and notes as might refresh his memory before going into the pulpit,
although his intensity of feeling, his ready utterance, and natural
eloquence which charmed his hearers, and his extensive usefulness as a
preacher, render it quite improbable that he restricted himself to
notes while publicly engaged in sacred services. They must have aided
him when he did not enjoy liberty of utterance. ‘At times when I have
begun to speak the Word with much liberty, I have been presently so
straitened in speech that I scarcely knew what I was about, or as if my
head had been in a bag.’[177] They were valuable, also, as a proof that
all he said had its exclusive reference to the world to come, without
the mixture of politics, which might have given offence to the
Government. Thus, when he was apprehended for neglecting to attend the
church service and for preaching the gospel, in his conversation with
Mr. Cobb, the magistrate’s clerk, he said ‘that, to cut off all
occasions of suspicion from any, as touching the harmlessness of my
doctrine, in private I would willingly take the pains to give any one
the notes of all my sermons, for I do sincerely desire to live quietly
in my country, and to submit to the present authority.’[178] In such
troublesome times these would afford abundant proof that he was
desirous of submitting to all the political institutions of his
country, while he dared not conform to human laws affecting his faith
or his mode of worshipping God, for which he alone was to stand
answerable at the great day.

The employment of his time in earning a maintenance for his family, and
his constant engagements to preach, interfered with the proper
fulfillment of his duties as a deacon of the church. His resignation of
this important office is thus recorded in the minutes of the church—‘At
a meeting held on the 27th of the 6th month, 1657, the deacon’s office
was transferred from John Bunyan to John Pernie, because he could no
longer discharge its duties aright, in consequence of his being so much
employed in preaching.’

We cannot wonder that his time was incessantly employed. His was no
ordinary case. He had to recover and improve upon the little education
he had received, and lost again by dissipated habits. He must have made
every effort, by his diligent study of the Bible, to gain that
spiritual knowledge which alone could enable him to proclaim the
unsearchable riches of Christ, and that profound internal converse with
the throne of God which appears in all his writings. In addition to all
this, he was engaged in continual controversy with a variety of sects,
which, in his sober judgment, opposed the simplicity of the gospel.
Among these the Ranters, or Sweet Singers, were very conspicuous. It is
difficult to discover what were their opinions, but they appear to have
been nearly like the Dutch Adamites; they were severely persecuted, by
public authority, under the Commonwealth, for blasphemy. George Fox
found some of them in prison at Coventry in 1649, and held a short
disputation with them. They claimed each one to be GOD, founding their
notion on such passages as 1 Corinthians 14:25, ‘God is in you of a
truth.’ Fox quaintly asked them whether it would rain the next day; and
upon their answering that they could not tell, ‘Then said I unto them,
God can tell.’[179] Strange as it may appear, the Ranters had many
followers, while numerous pious people were troubled by their impudence
and perversion of Scripture, but more especially by their being a
persecuted people. Taking advantage of the inquiries that were excited
by these strange doctrines, Bunyan determined to become an author, that
he might set forth more extensively than he could do by preaching, the
truths of the gospel in their native purity, simplicity, and beauty, as
an antidote to fanaticism. The learned and eloquent looked with
contempt upon the follies of the Ranters, Familists, and some loose
Quakers, ‘and only deigned to abuse them with raillery, while the poor
unlettered tinker wrote against them.’ To indite a work would be to him
a pleasant recreation, but writing a book must have been extremely
difficult, and have required extraordinary patience. This will be
better seen by a specimen of his handwriting, now in the Bedford
Library, found in Fox’s Book of Martyrs, the three volumes of which
beguiled many of his tedious hours when in prison.

To write a volume, containing about twenty-five thousand words, must
have been a serious task to such a scribe.

It is interesting to trace his improvement in calligraphy while
recovering his lost education, and advancing in proficiency in an art
so essential to his constantly extending usefulness. The next is a more
useful running hand, however defective in orthography and grammar; it
is from the first page of a copy of Bishop Andrews’ sermons[180]—

The inscription in a copy of his Holy City, 1665, in Dr. Williams’ or
the Dissenter’s Library, Red Cross Street, is in a still more useful
hand, as good as that of most authors of that day—

The autograph in Powell’s Concordance, in the library of the Baptist
Academy, Bristol, is in a fair hand—

His autograph is in possession of the Society of Antiquaries. The
document to which it is subscribed is written in a remarkably neat
hand, addressed to the Lord Protector. The signatures appear to be
written as if in the writer’s best style.[181]

Signature to the deed of gift[182]—

In addition to the motives which have been noticed as inducing him to
become an author, it appears, that in the course of his itinerating
labours, he was much grieved with the general depravity which had
overspread all classes of society. Evil communications had corrupted
the great mass, and occasioned an aversion to hear the gospel, which
plunged the people into carnal security. When roused by his preaching
they too often found refuge in despair, or in vain attempts to impose
upon God their unholy self-righteousness, endeavouring ‘to earn heaven
with their fingers’ ends’;[183] anything rather than submit to receive
salvation as the free gift of God, and thus be led to consecrate all
their powers to his glory and the comfort of society. A few who
appeared to have thought on this solemn subject, without any change of
conduct, are called by Bunyan ‘light notionists, with here and there a
legalist,’[184] or those who relied upon a creed without the fruits of
righteousness, and some of these imbibed notions of the strangest
kind—that the light within was all-sufficient, without any written
revelation of the will of God—that the account of Christ’s personal
appearance on earth was a myth, to represent his residence in the
persons of believers, in whom he suffers, is crucified, buried, and
raised again to spiritual life—that such persons might do whatever
their inclinations led them to, without incurring guilt or sin; in
short, many sinned that grace might abound!! Some of them professed to
be the Almighty God manifest in the flesh. All this took place in what
was called a Christian country, upon which millions of treasure had
been spent to teach religion by systems, which had persecuted the
honest, pious professors of vital Christianity to bonds, imprisonment,
and death. This had naturally involved the kingdom in impiety and gross
immorality. The discovery of the awful state of his country, while he
was engaged in preaching in the villages round Bedford induced him, in
the humble hope of doing good, to become an author, and with trembling
anxiety he issued to the world the first production of his pen, in
1656, under the title of Some Gospel Truths Opened According to the
Scriptures; and, as we shall presently find, it met with a rough
reception, plunging him into controversy, which in those days was
conducted with bitter acrimony.

Before it was published, he sought the approbation and protection of
Mr. John Burton, who had been united with Mr. Gifford in the pastoral
charge of the church to which Bunyan belonged. The testimony that he
gives is very interesting:—

‘Here thou hast things certain and necessary to be believed, which thou
canst not too much study. Therefore pray that thou mayest receive it,
so it is according to the Scriptures, in faith and love, not as the
word of man but as the word of God, and be not offended, because Christ
holds forth the glorious treasure of the gospel to thee in a poor
earthen vessel, by one who hath neither the greatness nor the wisdom of
this world to commend him to thee; for as the Scriptures saith, Christ,
who was low and contemptible in the world himself, ordinarily chooseth
such for himself and for the doing of his work. “Not many wise men
after the flesh, not many mighty, not many noble are called: but God
hath chosen the foolish things of the world.” This man [Bunyan] is not
chosen out of an earthly, but out of the heavenly university, the
church of Christ, furnished with the Spirit, gifts, and graces of
Christ—out of which, to the end of the world, the word of the Lord and
all true gospel ministers must proceed. And, though this man hath not
the learning or wisdom of man; yet, through grace, he hath received the
teaching of God, and the learning of the Spirit of Christ. He hath
taken these three heavenly degrees—union with Christ, the anointing of
the Spirit, and experience of the temptations of Satan—which do more
fit a man for the mighty work of preaching the gospel, than all the
university learning and degrees that can be had. I have had experience
with many other saints of this man’s [Bunyan’s] soundness in the faith,
his godly conversation, and his ability to preach the gospel, not by
human art, but by the Spirit of Christ, and that with much success in
the conversion of sinners. I thought it my duty to bear witness with my
brother to these glorious truths of the Lord Jesus Christ.’[185]

Bunyan was twenty-eight years of age when he published this work, and
as he attacked the follies of his times, and what he deemed to be
heresies, were exposed to Scripture light and condemned without mercy,
it very naturally involved him in controversy. This brought forth the
remarkable resources of his mind, which was stored with the
Scriptures—his fearlessness—ready wit and keen retort, much sanctified
by an earnest desire for the salvation of his opponents. An
extraordinary man, younger than himself, full of energy and enthusiasm,
entered the lists with him; and in Edward Burrough, very properly
called a son of thunder and of consolation, Bunyan found an able
disputant. He was talented, pious, and fearless in his Master’s work,
and became eminently useful in laying the foundation of the Society of
Friends. Soon after this he was numbered with the noble army of martyrs
at the age of twenty-eight, being sacrificed in Newgate, at the shrine
of religious intolerance.

At this time the Quakers were not united as a body, and consequently
there was no test of character nor rules of discipline for those who
assumed that name. They were very dissimilar men to their quiet and
unobtrusive descendants. The markets, fairs, and every public concourse
were attended by them, denouncing false weights and measures,
drunkenness and villany, with the curses of the Almighty, calling upon
the people, frequently with furious and fearful energy and powerful
eloquence, to repent, and cry unto God, that his mercy might be
extended to the salvation of their immortal souls. their zeal led them
to many breaches of good manners. They would enter churches, and after
the service, when the quiet folks were thinking of gratifying their
bodies with a substantial dinner, they were arrested by the violent
declamation of a man or woman, frequently denouncing the priest as
being the blind leading the blind. This naturally led to a scene of
riot and confusion, in which the Quakers were in many cases handled
with great barbarity. among these disturbers were mingled persons of
bad character. The violence of sectarian feeling in the churches thus
disturbed, made no discrimination between bad and good; they were
equally subjected to the roughest treatment. Bunyan attacked those who
denied that Christ had appeared in the world as Emmanuel, God with us
‘in fashion as a man,’ that by the infinite merits of his life and
death imputed to believers, they might be made holy. His attack was
also directed against those who refused obedience to the written Word,
or who relied upon inward light in contradistinction and preference to
the Bible. The title to Burrough’s answer is a strange contrast to the
violence of his language—The Gospel of Peace Contended for in the
Spirit of Meekness and Love. In this spirit of meekness he calls his
opponents ‘crafty fowlers preying upon the innocent’; and lovingly
exclaims, ‘How long shall the righteous be a prey to your teeth, ye
subtle foxes; your dens are in darkness, and your mischief is hatched
upon your beds of secret whoredoms.’ The unhallowed spirit of the age
mistook abuse for argument, and harsh epithets for faithful
dealing.[186]

Bunyan replied in _A Vindication of Gospel Truths_, to the great
satisfaction of all his friends; and although Burrough answered this
tract also, Bunyan very wisely allowed his railing opponent to have the
last word, and applied his great powers to more important labours than
caviling with one who in reality did not differ with him. The Quaker
had been seriously misled by supposing that the Baptist was a hireling
preacher; and we must be pleased that he was so falsely charged,
because it elicited a crushing reply. Burrough, in reply to an
imputation made by Bunyan, that the Quakers were the false prophets
alluded to in Scripture, observed that ‘in those days there was not a
Quaker heard of.’ ‘Friend,’ replied Bunyan, ‘thou hast rightly said,
there was not a Quaker heard of indeed, though there were many
Christians heard of then. Again, to defend thyself thou throwest the
dirt in my face, saying, If we should diligently trace thee, we should
find thee in the steps of the false prophets, through fancied words,
through covetousness, making merchandise of souls, loving the wages of
unrighteousness.’ To which Bunyan replied; ‘Friend, dost thou speak
this as from thy own knowledge, or did any other tell thee so? However,
that spirit that led thee out this way, is a lying spirit; for though I
be poor, and of no repute in the world as to outward things, yet
through grace I have learned, by the example of the apostle, to preach
the truth, and also to work with my hands, both for mine own living,
and for those that are with me, when I have opportunity. And I trust
that the Lord Jesus, who hath helped me to reject the wages of
unrighteousness hitherto, will also help me still, so that I shall
distribute that which God hath given me freely, and not for filthy
lucre sake.’[187] Thus had he learned of the apostle to ‘make the
gospel of Christ without charge’ (1 Cor 9:18); and upon this subject
they strangely agreed. The same agreement existed between them upon the
necessity of inward light from the Holy Spirit; without which they both
considered the Bible to be a dead letter. The peculiar principle which
separates the Quaker from every other Christian community, has nothing
to do with the light within. Upon that subject all evangelical sects
are agreed. The substantial difference is whether our Lord intended the
work of the ministry to be exclusively a work of benevolence, charity,
and love, binding all who are capable of using the talent intrusted to
them, to do it without worldly reward. Surely every man may be
satisfied in his own mind upon such a subject, without quarrelling
with, or anathematizing each other. Bunyan and Burrough agreed, without
knowing it, in the sentiments of their illustrious and learned
cotemporary, John Milton, as to the ministry being without charge; and
had they, when offended, followed their Master’s rule, ‘If thy brother
trespass against thee, go and tell him his fault between thee and him
alone’ (Matt 18:15), had they met, and on their knees before the throne
of grace, sought from heaven wisdom and charity in defending Divine
truth, we can easily imagine that the approbation of God would have
been manifested, by sending them on their important work in peaceful
unity. They had been immersed in the same deep and solemn regeneration,
and their ardent object was the same—to spread the influence of the
kingdom of Christ.

When Christians of various denominations meet in prayer, how it melts
down their sectarian bitterness. In this controversy, mention is made
of a total abstinence movement in the time of the commonwealth, a germ
which has put forth its mighty efforts in our more peaceful and happy
times. A cloud now hovered over Bunyan, and threatened him with
troubles of a very different kind to those of religious controversy. It
will startle many of our readers to hear that, under the government of
Cromwell, Bunyan was persecuted for his religious opinions and
practices. Mr. Jukes, in his interesting History of Bunyan’s Church,
thus refers to it: ‘Soon after he had resigned the office of deacon in
1657, the hand of persecution was raised against him; for at a meeting
of the church, held on the 25th day of the twelfth month, in the same
year (Feb. 1658), it was agreed that the 3d day of the next month be
set apart to seek God in the behalf of our brother Wheeler, who hath
been long ill in body, whereby his ministry hath been hindered; and
also about the church affairs, and the affairs of the nation; and for
our brother Whitbread, who has long been ill; and also for counsel what
to do with respect to the indictment of brother Bunyan at the assizes,
for preaching at Eaton.’[188]

Although persecution for religious opinions assumed a milder form under
the Commonwealth, the great principles of religious freedom and
equality were neither known nor practiced. The savage barbarities
perpetrated upon Prynne, Bastwick, Burton, Leighton, and others, by
Charles I and his archbishop, Laud, were calculated to open the eyes of
the nation to the wickedness and inutility of sanguinary or even any
laws to govern the conscience, or interfere with Divine worship. Alas!
even those who suffered and survived became, in their turn,
persecutors. The great object of persecution was the book of Common
Prayer, the use of which was rigorously prohibited. The clergy were
placed in an extremely awkward predicament. No sooner was the Act of
Parliament passed ordering the Directory to be used and the Prayer-book
to be laid aside, than the king, by his royal proclamation, issued from
Oxford, November 13, 1645, ordered the Directory to be set aside, and
the Common Prayer to be used in all the churches and chapels. Both
these orders were under very severe penalties.

The Act against atheistical opinions, which passed August 9, 1650,
illustrates the extraordinary state of the times. The preamble states
that, ‘Divers men and women have lately discovered themselves to be
most monstrous in their opinions, and loose in all wicked and
abominable practices.’ It then enacts that—‘Any one, not being mad, who
pretends to be God Almighty, or who declares that unrighteousness,
uncleanness, swearing, drunkenness, and the like filthiness and
brutishness, or denying the existence of God, or who shall profess that
murder, adultery, incest, fornication, uncleanness, filthy or
lascivious speaking, are not wicked, sinful, impious, abominable, and
detestable, shall be imprisoned, and, for a second offence, be
transported.’[189]

One of the Acts that affected Bunyan was passed April 26, 1645, cap.
52—‘None may preach but ordained ministers, except such as, intending
the ministry, shall, for trial of their gifts, be allowed by such as be
appointed by both houses of Parliament.’ This was amended by ‘an
ordinance appointing commissioners for approbation of public
preachers,’ March, 1653. In this Dr. Owen, Goodwin, Caryl, and many
others are named, who were to judge of the candidate’s fitness to
preach.[190] The Act which more seriously touched Bunyan was that of
May 2, 1648, which enacts that any person saying, ‘that man is bound to
believe no more than by his reason he can comprehend, or that the
baptizing of infants is unlawful, or such baptism is void, and that
such persons ought to be baptized again, and, in pursuance thereof,
shall baptize any person formerly baptized, shall be imprisoned until
he gives security that he will not publish or maintain the said error
any more.’[191] It was these intolerant proceedings that led Milton to
publish a poem On the New Forcers of Conscience, beginning with these
lines—

‘Dare ye, for this, adjure the civil sword,
To force our consciences that Christ set free.’


This last-mentioned ungracious and uncalled-for Act against the
Baptists, led some violent spirits to print a paper, entitled, ‘The
Second Part of England’s new Chains Discovered,’ this was read in many
Baptist meeting-houses, and the congregations called upon to subscribe
it: fortunately, they were peaceably disposed, and denounced it to the
House of Commons in a petition, dated April 2, 1649. Mr. Kiffin and the
others were called in, when the Speaker returned them this answer—‘The
House doth take notice of the good affection to the Parliament and
public you have expressed, both in this petition and otherways. They
have received satisfaction thereby, concerning your disclaiming that
pamphlet, which gave such just offence to the Parliament, and also
concerning your disposition to live peaceably, and in submission to the
civil magistracy; your expressions whereof they account very Christian
and seasonable. That for yourselves and other Christians, walking
answerable to such professions as in this petition you make, they do
assure you of liberty and protection, so far as God shall enable them,
in all things consistent with godliness, honesty, and civil
peace.’[192] Whether it was in consequence of this good understanding
having remained between the Baptists and the Parliament, or from some
application to the Protector, or from some unknown cause, the
persecution was stayed;[193] for the indictment does not appear to have
been tried, and Bunyan is found to have been present, and to have taken
a part in the affairs of the church, until the 25th day of the 2d
Month, 1660 (April), when ‘it was ordered, according to our agreement,
that our brother, John Bunyan, do prepare to speak a word at the next
church meeting and that our brother Whiteman fail not to speak to him
of it.’[194]

This invitation was very probably intended to introduce him to the
congregation, with a view to his becoming an assistant pastor, but
before it took place, he again appeared before the public as an author.
The second production of his pen is a solemn and most searching work,
founded upon the parable of the rich man and Lazarus, under the title
of A Few Sighs from Hell, or the Groans of a Damned Soul; by that poor
and contemptible Servant of Jesus Christ, John Bunyan, 1658. His
humility led him to seek the patronage of his pastor; and Mr. Gifford,
under the initials of J. G., wrote a preface of thirty-eight pages, but
he dying before it reached the second edition, that preface was
discontinued, and the title somewhat altered. The only copy of this
first edition yet discovered is in the royal library at the British
Museum. It appears to have belonged to Charles II, who, with more wit
than decorum, has bound it up, as a supplement, to an extremely
licentious book, as if it was intended to say, ‘Her house is the way to
hell, going down to the chamber of death’; or that a licentious life
endeth in ‘sighs from hell.’

Mr. Gifford, in this preface, after strongly recommending the work,
speaks of the author in the most respectful and affectionate terms,
showing that his zeal, and energy, and great usefulness had excited the
envy of many who ought to have encouraged him as one taught by the
Spirit, and used in his hand to do souls good—‘divers have felt the
power of the Word delivered by him; and I doubt not but that many more
may, if the Lord continues him in his work’; and he gives this as a
reason ‘why the archers have shot so sorely at him’; and then
scripturally proves that no objection should be made to his valuable
services from his want of human learning. As the whole of this
interesting preface is accurately reprinted with the book, the reader
is referred to it without further extracts.[195] The Editor’s
introduction to these Sighs was written under very solemn feelings,
produced by reading this searching treatise. The rich man is intended
to personify those who, neglecting salvation, die in their sins, while
Lazarus personates all those who humbly receive salvation as the gift
of God; who, however they may suffer in this world, retain their
integrity to death. In this parable, a voice is heard from the place of
torment—the cry is a ‘drop of water,’ the slightest relief to
unutterable woes; and that a messenger may be sent to warn his
relatives, lest they should be plunged into the same torment. The
impassable gulf defies the vain request, while the despised Christian
reposes in everlasting and indescribable enjoyment. This little volume
was very popular; nine editions were printed and sold in the author’s
lifetime, besides pirated copies. Bunyan’s feelings and mode of
preaching are well described in the Grace Abounding,[196] and will be
felt by every attentive reader of his Sighs from Hell:—‘When I have
been preaching, I thank God, my heart hath often, with great
earnestness, cried to God that he would make the Word effectual to the
salvation of the soul. Wherefore I did labour so to speak the Word, as
that thereby, if it were possible, the sin and person guilty might be
particularized by it.’

‘And when I have done the exercise, it hath gone to my heart, to think
the Word should now fall as rain on stony places; still wishing from my
heart, O! that they who have heard me speak this day, did but see as I
do, what sin, death, hell, and the curse of God is; and also what the
grace, and love, and mercy of God is, through Christ, to men in such a
case as they are who are yet estranged from him.

‘For I have been in my preaching, especially when I have been engaged
in the doctrine of life by Christ, without works, as if an angel of God
had stood by at my back to encourage me.’

Such feelings are not limited to Bunyan, but are most anxiously felt by
all our pious ministers. How fervently ought their hearers to unite in
approaches to the mercy-seat, that the Divine blessing may make the
Word fruitful.

In those days it was not an uncommon thing for the hearers, at the
close of the sermon, to put questions to the preacher, sometimes to
elicit truth, or to express a cordial union of sentiments, or to
contradict what the minister had said. Upon one occasion, Mr. Bunyan,
after his sermon, had a singular dispute with a scholar. It is narrated
by Mr. C. Doe, who was a personal friend and great admirer of our
author, and who probably heard it from his own mouth, and will be found
in the Struggler, inserted vol. iii., p. 767.

It is the common taunt of the scorner, and sometimes a stone of
stumbling to the inquirer, that, while the Christian believes in the
intensity of the Saviour’s sufferings, and that God was made flesh that
he might offer himself as an atonement to redeem mankind, yet few are
saved, in comparison with those who are lost—broad is the way that
leadeth to destruction, and many walk therein, while few attempt the
narrow way to life; that four sorts of hearers are described by the
Saviour, only one receiving the truth; as if the doleful realms of
darkness and misery would be more thickly peopled than those of light
and happiness, and Satan prove stronger than Christ. Such cavilers
forget that the far greater portion of mankind die in infancy, purified
by the Saviour’s sufferings, and enter heaven in the perfection of
manhood. As Mr. Toplady justly observes, what a vista does this open to
the believer through the dreary gloom of the infidel! They forget,
also, that all those who gain the narrow path, once helped to throng
the road to destruction; and that the hearers, whose hardened deceitful
hearts rejected the gospel under one sermon, may, by mercy, have them
opened to receive it under another. And who dares to limit the
Almighty? The power that prepared the spirit of the thief, when upon
the cross, even in his last moments, for the pure enjoyments of heaven,
still exists. Is the arm of the Lord shortened that he cannot save? The
myriads of heaven will be found countless as are the sands upon the
sea-shore, and the harmony of their worship shall swell like the voice
of many waters and mighty thunderings, saying, ‘Alleluja, for the Lord
God omnipotent reigneth.’ What! Satan stronger than the Almighty
Redeemer? Perish the thought. Still how common is the question, which
one of the disciples put to his master, ‘Lord, are there few that be
saved?’ How striking the answer! ‘Strive to enter in at the strait
gate’ (Luke 13:23). Encumber not thy mind with such needless inquiries,
but look to thine own salvation.

Another very singular anecdote is related, which proves that the use of
the churches was not then limited to any one sect. ‘Being to preach in
a church in a country village (before the restoration of king Charles)
in Cambridgeshire, and the people being gathered together in the
church-yard, a Cambridge scholar, and none of the soberest of ’em
neither, enquired what the meaning of that concourse of people was, it
being upon the week day, and being told, That one Bunyan, a tinker, was
to preach there, he gave a boy twopence to hold his horse, saying, He
was resolved to hear the tinker prate; and so went into the church to
hear him. But God met with him there by his ministry, so that he came
out much changed, and would, by his good will, hear none but the tinker
for a long time after, he himself becoming a very eminent preacher in
that county afterwards. This story I know to be true, having many a
time discoursed with the man, and, therefore, I could not but set it
down as a singular instance of the power of God that accompanied his
ministry.’[197]

Bunyan’s veneration for the Scriptures, as the only source and standard
of religious knowledge, led him into frequent controversies. In common
with the Christian world, he wholly depended upon the enlightening
influence of the Holy Spirit to impress the Divine truths of revelation
upon the mind, and also to illustrate, open, and apply the sacred
writings to the heart of man. Unable to read the Bible in the original
languages in which it was written, he wisely made use of every aid that
might enable him to study its contents with the greatest advantage. It
was his habit to examine the two translations then in common use. The
present authorized version, first published in 1611, is that to which
he usually refers; comparing it with the favourite Puritan version made
by the refugees at Geneva, and first printed in 1560. He sometimes
quotes the Genevan, and so familiar were the two translations, that in
several instances he mixes them in referring from memory to passages of
holy writ.

Upon one of his journeys, being upon the road near Cambridge, he was
overtaken by a scholar, who concluded that he was an itinerant
preacher, whether from having heard him, or observing his serious
deportment, or his Bible reading, does not appear, although the latter
was probably the reason. But the student determined to have a brush
with him, and said, ‘How dare you preach from the Bible, seeing you
have not the original, being not a scholar?’ Then said Mr. Bunyan,
‘Have you the original?’ ‘Yes, said the scholar.’ ‘Nay, but,’ said Mr.
Bunyan, ‘have you the very self-same original copies that were written
by the penmen of the Scriptures, prophets and apostles?’ ‘No,’ said the
scholar, ‘but we have the true copies of these originals.’ ‘How do you
know that?’ said Mr. Bunyan. ‘How?’ said the scholar. ‘Why, we believe
what we have is a true copy of the original.’ ‘Then,’ said Mr. Bunyan,
‘so do I believe our English Bible is a true copy of the original.’
Then away rid the scholar.[198] As neither persecution nor railing, nor
temptations, nor the assaults of Satan, produced any effect upon Bunyan
to prevent his preaching, but rather excited his zeal and energy, means
of a more deadly nature were resorted to, to injure or prevent his
usefulness. As Mr. Gifford said, ‘The archers shot sorely at him’ by
the most infamous and unfounded slanders, which he thus narrates:—

‘When Satan perceived that his thus tempting and assaulting of me would
not answer his design, to wit, to overthrow my ministry, and make it
ineffectual, as to the ends thereof: then he tried another way, which
was to stir up the minds of the ignorant and malicious to load me with
slanders and reproaches. Now, therefore, I may say, that what the devil
could devise, and his instruments invent, was whirled up and down the
country against me, thinking, as I said, that by that means they should
make my ministry to be abandoned. It began, therefore, to be rumoured
up and down among the people, that I was a witch, a Jesuit, a
highwayman, and the like. To all which, I shall only say, God knows
that I am innocent. But as for mine accusers, let them provide
themselves to meet me before the tribunal of the Son of God, there to
answer for all these things, with all the rest of their iniquities,
unless God shall give them repentance for them, for the which I pray
with all my heart.

‘But that which was reported with the boldest confidence, was, that I
had my misses, yea, two wives at once, and the like. Now these
slanders, with the others, I glory in, because but slanders, foolish,
or knavish lies, and falsehoods cast upon me by the devil and his seed;
and should I not be dealt with thus wickedly by the world, I should
want one sign of a saint, and a child of God. “Blessed are ye (said the
Lord Jesus) when men shall revile you and persecute you, and shall say
all manner of evil against you falsely for my sake; rejoice and be
exceeding glad, for great is your reward in heaven, for so persecuted
they the prophets which were before you.”

‘These things therefore, upon mine own account, trouble me not. No,
though they were twenty times more than they are, I have a good
conscience; and whereas they speak evil of me, they shall be ashamed
that falsely accuse my good conversation in Christ. Therefore I bind
these lies and slanders to me as an ornament, it belongs to my
Christian profession to be vilified, slandered, reproached, and
reviled. I rejoice in reproaches for Christ’s sake. My foes have missed
their mark in this their shooting at me. I am not the man. If all the
fornicators and adulterers in England were hanged by the neck till they
be dead, John Bunyan, the object of their envy, would be still alive
and well. I know not whether there be such a thing as a woman breathing
under the copes of the whole heaven, but by their apparel, their
children, or by common fame, except my wife.

‘And in this I admire the wisdom of God, that he made me shy of women
from my first conversion until now. When I have seen good men salute
those women that they have visited, I have made my objection against
it; and when they have answered, that it was but a piece of civility, I
have told them, it is not a comely sight. Some indeed have urged the
holy kiss; but then I have asked why they made baulks, why they did
salute the most handsome, and let the ill-favoured go. Not that I have
been thus kept, because of any goodness in me, more than any other, but
God has been merciful to me, and has kept me, to whom I pray that he
will keep me still, not only from this, but every evil way and work,
and preserve me to his heavenly kingdom. Amen.’[199]

Notwithstanding all Mr. Bunyan’s care to avoid the slightest appearance
of evil, yet being over-persuaded to an act of humanity and civility to
one of his female members, he was most unjustly calumniated. The
circumstances which gave rise to this slander are narrated in James’s
Abstract of God’s dealings with Mrs. Agnes Beaumont, of which an
abridged account will be found in a note to the Grace Abounding.[200]
It exhibits in a remarkable manner how easily such reports are raised
against the holiest men.

Another still more extraordinary and unnatural charge was made against
Bunyan. He lived at a period when witchcraft, witches, and wizards were
in the height of fashion. Any poor woman who had outlived or had become
a burden to her natural protectors, and whose temper was soured by
infirmities, especially if her language was vulgar and her appearance
repulsive, ran the risk of being defamed as a witch. If in her
neighbourhood a murrain seized the cattle, or a disease entered a
family which baffled the little knowledge of the country
practitioners—such as epilepsy, St. Vitus’ dance, or St. Anthony’s
fire—it was ascribed to witchcraft, and vengeance was wreaked upon any
reputed witch. In many parts of England she was tried by a kind of
Lynch law, in a very summary manner. Her hands and feet being bound
together, she was thrown into deep water; if she sank, and was drowned,
she was declared innocent; if she swam, it was a proof of guilt, and a
little form of law condemned her to the stake or halter. In Scotland,
they were treated with greater barbarity; they were awfully
tortured—thumb-screws, the boots to crush their knees, pricking them
with needles or awls night and day, to prevent a moment’s rest, were
persevered in—until a confession was extorted, to be followed by a
frightful death. The ignorance that prevailed may account for the faith
of the vulgar in witchcraft; but that learned divines, and even the
enlightened Judge Hale, should fall into the delusion, is most
surprising. The charge against Bunyan was, that he had circulated some
paper libeling a most respectable widow, a Quakeress, as a witch. This
paper cannot now be discovered; but the story is so perfectly
ridiculous as to render it quite improbable that Bunyan had any
knowledge of it. The account is contained in a rare pamphlet of four
leaves, preserved in the very curious library of the Society of Friends
at Devonshire House, Bishopsgate. It is entitled, ‘A lying wonder
discovered, and the strange and terrible news from Cambridge proved
false; which false news is published in a libel, concerning a wicked
slander cast upon a Quaker; but the author of the said libel was
ashamed to subscribe his name to it. Also, this contains an answer to
John Bunion’s paper, touching the said imagined witchcraft, which he
hath given forth to your wonderment, as he saith; but it is also proved
a lie and a slander by many credible witnesses hereafter
mentioned.’[201] It narrates that Margaret Pryor, of Long Stanton,
indicted, on the 28th July, 1659, the widow Morlin, a Quaker lady, for
having, on the 29th November, 1657, took her out of bed from her
husband in the night, put a bridle in her mouth, and transformed her
into a bay mare, and with a Quaker, William Allen, rode upon her to
Maddenly House, a distance of four miles; that they made her fast to
the latch of the door, while she saw them partake of a feast of mutton,
rabbits, and lamb [lamb in November!!]; that they shone like angels,
and talked of doctrine, and that she knew some of the guests; that her
feet were a little sore, but not her hands, nor was she dirty. In
examining her, the judge elicited that she made no mention of the story
for a year and three-quarters, and that her deposition then was that
some evil spirit changed her into a bay-horse; that her hands and feet
were lamentably bruised, and changed as black as a coal; that she had
her chemise on, which was all bloody, from her sides being rent and
torn with the spurs. All this was unknown to her husband; nor had she
accounted for her chemise so strangely fitting a horse or mare. It was
proved that the complainant had received money for bringing the charge,
and pretended to have burnt some of her hair with elder-bark, as a
counter-charm to prevent it happening again. The judge summed up with
observing that it was a mere dream or phantasy, and that the
complainant was the sorceress, by practicing incantations in burning
her hair and bark. The jury found a verdict of—not guilty; and thus two
innocent persons were saved by an enlightened judge from an ignominious
death. It is almost incredible that, even after the trial, priests and
magistrates who had promoted the prosecution professed to believe that
the charge was true. This singular narrative, in defence of the poor
persecuted Quakeress, is signed James Blackley, an alderman, George
Whitehead, and three others. No one can believe that John Bunyan gave
credit to such a tale, or mentioned it to the injury of the parties
accused. His reply was, that these slanders were devised by the devil
and his instruments—‘God knows that I am innocent.’ The probability is,
that the pamphlet called Strange News from Cambridge had been sent to
him, and that he gave it to some Quaker to answer.

Considering the almost universal belief in witchcraft in those
days—that Baxter, Cotton Mather, Clarke, and many of our most eminent
divines, believed in it—and that Bunyan received the Scriptures in our
authorized translation with the deepest reverence, it becomes an
interesting inquiry how far he believed in witchcraft, possessions,
incantations, and charms. He was persuaded that Satan could appear to
mankind in the shape of animals, and in the human form. Had any one
doubted the possibility of these appearances, he would at that time
have been called an atheist and an unbeliever in the existence of God
and of separate spirits. Thus he argues, that ‘If sin can make one who
was sometimes a glorious angel in heaven now so to abuse himself as to
become, to appearance, as a filthy frog, a toad, a rat, a cat, a fly, a
mouse, or a dog, to serve its ends upon a poor mortal, that it might
gull them of everlasting life, no marvel if the soul is so beguiled as
to sell itself from God and all good for so poor a nothing as a
momentary pleasure.’[202] When speaking of the impropriety of excluding
a pious person from the Lord’s table, because of a difference of
opinion as to water baptism, he says, ‘Do you more to the openly
profane—yea, to all wizards and witches in the land?’[203] In quoting
Isaiah 13, he, taught by the Puritan version, puts the key in the
margin—‘Wild beasts of the desert shall be there and their houses shall
be full of doleful creatures. And owls shall dwell there, and satyrs
[that is, the hobgoblins, or devils] shall dance there.’[204] He gave
no credence to the appearance of departed spirits, except in the hour
of death; and then, while between time and eternity, he thought that in
some rare cases spiritual sight was given to see objects otherwise
invisible.[205]

He fully believed in the power of Satan to suggest evil thoughts to the
pious Christian, and to terrify and punish the wicked, even in this
life; but never hints, through all his works, at any power of Satan to
communicate to man any ability to injure his fellows. What a contrast
is there between the Pilgrim of Loretto, with its witch and devil
story, mentioned in the introduction to the Pilgrim’s Progress, and
Bunyan’s great allegorical work! Conjurors and fortune-tellers, or
witches and wizards, were vagabonds deserving for their fraudulent
pretensions,[206] punishment by a few months’ imprisonment to hard
labour, but not a frightful death. In all these things this great man
was vastly in advance of his age. He had studied nature from personal
observation and the book of revelation. In proportion as the laws of
nature are understood, the crafty pretensions of conjurors and witches
become exposed to contempt. Bunyan never believed that the great and
unchangeable principles which the Creator has ordained to govern nature
could be disturbed by the freaks of poor old crazy women, for purposes
trifling and insignificant. No, such a man could never have circulated
a report that a woman was turned into a bay mare, and her chemise into
a horse-cloth and saddle! Unbridled sectarian feeling perverted some
remark of his, probably made with the kindest intention, into a most
incredible slander.

Among the many singularities of that very interesting period, one was
the number of religious tournaments or disputations that were held all
over the country. The details of one of these, between Fisher, a
Jesuit, and Archbishop Laud, occupy a folio volume. In these wordy
duels the Baptists and Quakers bore a prominent part. To write a
history of them would occupy more space than our narrow limits will
allow. Bunyan entered into one of these controversies with the Quakers
at Bedford Market-cross,[207] and probably held others in the church,
those buildings being at times available under the Protectorate for
such purposes. Bunyan was met by the son of thunder, Edward Burrough,
who was also assisted by Anne Blackly, a remarkably pious woman and an
able disputant. Bunyan pressed them with the Scriptures, and dealt such
severe blows that Mrs. Blackly, in the public assembly, bid him throw
away the Scriptures. To which he answered, ‘No, for then the devil
would be too hard for me.’ The great controversy was as to Christ
within his saints. Bunyan proved, by the holy oracles, that Christ had
ascended, and was at the right hand of God; to which Mrs. Blackly
answered, that he preached up an idol, and used conjuration and
witchcraft. To the charge of spiritual conjuration and witchcraft he
made no reply, it being unworthy his notice; but called upon her to
repent of her wickedness in calling Christ an idol. With regard to his
presence in his saints, he reminded her, that if any man have not the
Spirit of Christ, he is none of his.[208] As a matter of course, both
parties claimed the victory; and although the hearers were puzzled,
doubtless much good was effected.

These were comparatively happy days for God’s fearers—much valuable
seed was sown, and the light of divine truth penetrated into many a
benighted town and village. At length dark and portentous clouds rolled
over the horizon. The Protector had entered into rest; his son was
wholly incapable of taking the helm of public affairs. The exiled king,
Charles II, declared his determination to publish an amnesty for all
political offences; and from Breda issued his proclamation for liberty
of conscience, and the kingdom was cajoled and sold. The king was
scarcely seated on his throne, and armed with power, when he threw off
the mask. Men who had faithfully performed very painful duties under
the authority of Acts of Parliament were put to death, others
imprisoned and transported, and uniformity in religion was re-enacted
under ferocious penalties. Bunyan was to endure a cruel imprisonment,
with all the fears of an ignominious death. ‘Now,’ he says, ‘as Satan
laboured by reproaches and slanders, to make me vile among my
countrymen, that if possible my preaching might be made of none effect,
so there was added hereto a long and tedious imprisonment, that thereby
I might be frighted from my service for Christ, and the world terrified
and made afraid to hear me preach, of which I shall in the next place
give you a brief account.’[209]

THE FIFTH PERIOD.


BUNYAN SUFFERS PERSECUTION, AND A LONG AND DANGEROUS IMPRISONMENT, FOR
REFUSING TO ATTEND THE COMMON PRAYER SERVICE, AND FOR PREACHING.


—‘O happie he who doth possesse
Christ for his fellow prisoner, who doth gladde
With heavenly sunbeams, goales that are most sad.’


(_Written by William Prynne, on his Prison wall, in the Tower._)

The men who arraign their fellows before any standard of orthodoxy, or
claim the right of dictating forms of belief or modes of worship under
pains or penalties, are guilty of assuming the prerogative of the Most
High, and of claiming, for their frail opinions, infallibility. Such
are guilty of high treason against the Majesty of heaven—and all their
machinations have a direct tendency to destroy human happiness—the
wealth of the nation, and that universal good-will among men which the
gospel is intended to establish. Such men present to us the various
features of antichrist, the dread enemy of mankind.

The duty of every intelligent creature is to watch the operations of
nature, that he may be led to just perceptions of the greatness of the
Creator, and the goodness of his immutable laws. Soon he finds his
perceptions dim, and is conscious of evil propensities, which baffle
all his efforts at sinless perfection. He finds nothing in nature to
solve the solemn inquiry how sin is to be pardoned, and evil thoughts
and habits to be rooted out. The convinced sinner then feels the
necessity of a direct revelation from God; and in the Bible alone he
finds that astounding declaration, which leaves all human philosophy at
an immeasurable distance—‘Ye must be born again.’ God only can effect
the wondrous change—man, priest, prophet, or magi, can do him no
good—his terror-stricken conscience drives him to his Creator, and
faith in the Redeemer causes consolation to abound.

In every kingdom of the world, the Christian inquirer is met by the
opposition of antichrist, in some form or other, attempts will be made
to limit his free-born spirit to human inventions and mediations in
seeking Divine mercy. He feels that he is bound, by all his hopes of
happiness, here and hereafter, to obey God rather than man, in
everything pertaining to spiritual religion. In his simple obedience to
the Word of God, he braves all dangers, sure of the Divine blessing and
support while encountering obloquy, contempt, allurements, and
persecution, in its varied polluted forms and appalling cruelties.

After the decease of Oliver Cromwell, it soon became apparent that the
exiled king would be restored. In the prospect of that event, Charles
II promised a free pardon to all his subjects, excepting only such
persons as should be excepted by parliament; and ‘we do declare a
liberty to tender consciences, and that no man shall be disquieted or
called in question for differences of opinion in matters of religion,
which do not disturb the peace of the kingdom.’ Who could imagine,
that, in the face of this solemn declaration, acts, the most oppressive
and tyrannical, would be passed—compelling pretended uniformity in
belief and real uniformity in the mode of public worship—driving the
most pious and useful clergymen from their pulpits and
livings—preventing them from becoming tutors or schoolmasters—and not
suffering them to live within five miles of a city or town. Ruinous
penalties were inflicted, not only on every minister, but upon every
hearer, who met to worship God in private houses or in the fields and
woods. Christians, convinced of the wickedness of such laws, strove, by
every possible means, to evade the penalties, with a stern
determination to worship God in the way that their conscience led them.
They met their beloved ministers in private places, and at the most
unseasonable hours. It is said that Bunyan, to avoid discovery, went
from a friend’s house disguised as a carter; with his white frock,
wide-awake cap, and his whip in his hand, to attend a private meeting
in a sheltered field or barn. To prevent these meetings, severe and
almost arbitrary penalties were enforced, a considerable part of which
went to the informers—men of debauched habits and profligate
principles. With all their vigilance, these prohibited meetings could
not be prevented. In some cases, the persecuted disciples of a
persecuted Lord took houses adjoining each other, and, by opening
internal communications, assembled together. In some cases, the barn or
room in which they met, had a door behind the pulpit, by which the
preacher could escape. A curious letter, preserved in the archives at
Devonshire House, states, that when a Christian assembly was held near
Devonshire Square, while the minister was in his sermon, the officers
and trained bands entered the meeting-house. The preacher immediately
ceased preaching, and gave out the lines of a hymn, which the
congregation joined in singing, and the officers waited till the
devotional exercise was ended. The preacher, taking advantage of their
hesitation, made his escape by a door at the back of the pulpit;
‘thus,’ says the quaint Quaker, ‘he choked the informers off with his
hymn.’ In the Life of Badman are some illustrative anecdotes relating
to informers and their violent ends, with an interesting cut of a
religious meeting in the fields. One informer is in a neighbouring
tree, to identify the meeters; while in the distance, another is
running for the officers, with this verse under the print:—

‘Informer, art thou in the tree?
Take heed, lest there thou hanged be:
Look likewise to thy foot-hold well;
Lest, if thou slip, thou fall to hell.’


In many cases the justices considered a field preacher to be equally
guilty with a regicide.[210] One of the informers, named W. S., was
very diligent in this business; ‘he would watch a-nights, climb trees,
and range the woods a-days, if possible to find out the meeters, for
then they were forced to meet in the fields.’ At length he was stricken
by the hand of God, and died a most wretched object.[211] The cruelties
that were inflicted upon Dissenters are scarcely credible. Penn, the
Quaker, gives this narrative of facts:—The widow’s mite hath not
escaped their hands; they have made her cow the forfeit of her
conscience, not leaving her a bed to lie on, nor a blanket to cover
her; and what is yet more barbarous, and helps to make up this tragedy,
the poor helpless orphan’s milk, boiling over the fire, was flung away,
and the skillet made part of their prize; that, had not nature in
neighbours been stronger than cruelty in informers and officers, to
open her bowels for their relief, they must have utterly perished.[212]
One of these infamous, hard-hearted wretches in Bedford, was stricken,
soon after, with death; and such had been his notorious brutality, that
his widow could not obtain a hearse, but was obliged to carry his body
to the grave in a cart.

It is gratifying to leave these horrors—these stains upon our national
history—for a moment, to record an event which took place about fifty
years back. The Rev. S. Hillyard, the pastor of Bunyan’s church, thus
writes:—‘When our meeting-house was lately repaired, we were allowed,
by the Lord Lieutenant and the justices, to carry on our public
worship, for a quarter of a year in the town-hall, where, if it had
been standing in Mr. Bunyan’s time, he must have been tried and
committed to jail for preaching.’ How different our position from that
of our pilgrim forefathers.

The justices, if the law had allowed them, would, from the first, have
prevented Bunyan’s preaching. When they had the power, he possessed
nothing to excite the cupidity of an informer: this, with the caution
of his friends, saved him, for some months, from being apprehended;
they met privately in barns, milk-houses, and stables, or in any
convenient place in which they were not likely to be disturbed. In
addition to these services, every opportunity was embraced to visit his
friends—praying with them, and administering consolation, arming them
with a steady resolve to be patient in suffering, and to trust in God
for their safety and reward. At length an information was laid, and he
was caught in the very act of worshipping God with some pious
neighbours. Bunyan’s account of this event is deeply interesting; but
the want of sufficient space prevents my giving more than an abstract
of it, referring the reader to his Grace Abounding for fuller details.

On November 12, 1660, as the winter was setting in, having been invited
to preach at Samsell, in Bedfordshire, he prepared a sermon upon these
words—‘Dost thou believe in the Son of God?’ (John 9:35); from which he
intended ‘to show the absolute need of faith in Jesus Christ, and that
it was also a thing of the highest concern for men to inquire into, and
to ask their own hearts whether they had faith or no.’[213] He had then
been a preacher of the glorious gospel of Christ for five or six years,
without any interruption; for, although indicted, he had continued his
useful career, and through grace had received great encouragement and
eminent proofs of the Divine blessing.

Francis Wingate, a neighbouring justice of the peace, having heard of
the intended meeting, issued his warrant to bring the preacher before
him. The intention of the magistrate was whispered about, and came to
Bunyan’s ears before the meeting was held, probably to give him an
opportunity of escape. His friends, becoming alarmed for his safety,
advised him to forego the opportunity. It was a trying moment for him;
he had a beloved wife to whom he had not been long married, and four
dear children, one of them blind, depending upon his daily labour for
food. If he escaped, he might continue his stolen opportunities of
doing good to the souls of men. He hesitated but for a few minutes for
private prayer; he had hitherto shown himself hearty and courageous in
preaching, and it was his business to encourage the timid flock.
‘Therefore, thought I, if I should now run and make an escape, it will
be of a very ill savour in the country; what will my weak and newly
converted brethren think of it? If I should run, now there was a
warrant out for me, I might, by so doing, make them afraid to stand
when great words only should be spoken to them.’ He retired into a
close, privately, to seek Divine direction, and came back resolved to
abide the will of God. It was the first attempt, near Bedford, to
apprehend a preacher of the gospel, and he thus argued with himself—‘If
God, of his mercy, should choose me to go upon the forlorn hope, that
is, to be the first that should be opposed for the gospel, if I should
fly it might be a discouragement to the whole body that should follow
after. And I thought that the world thereby would take occasion at my
cowardliness, to have blasphemed the gospel.’[214] These considerations
brought him to the noble resolution of fulfilling his duty, under all
its difficulties and dangers. In these reasonings the same honourable
decision of mind animated him which impelled Daniel, and the three
Hebrew youths, to violate the wicked laws of the nation in which they
lived, because these laws were opposed to the will of God. He and they,
as well as the apostles, judged for themselves, and opposed statutes or
ancient customs which, in their opinion, were contrary to the Divine
law by which they were to be judged at the solemn and great day. Nor
did they, in the prospect of the most dread personal sufferings,
hesitate to follow the convictions of their minds. Some laws are more
honoured in the breach than in the observance of them. The law of
Pharaoh to destroy the male children of the Israelites, in ancient
times, and the present Popish laws of Tuscany, that the Bible shall not
be read, are laws so contrary to common sense, and the most sacred
duties of man, that ‘God dealt well’ with those who broke them in
Egypt, as he has ever dealt with those who have thus honoured him. The
millions of prayers that were offered up for a blessing upon the
confessors, Madiai, have been answered. Had they perished in the
prisons of Tuscany, they would have joined the noble army of martyrs
before the throne of God, to witness his judgments upon that
persecuting church which has shed so much holy blood.

When Bunyan was advised to escape by dismissing the meeting, which
consisted of about forty persons, he replied, ‘No, by no means; I will
not stir, neither will I have the meeting dismissed. Come, be of good
cheer, let us not be daunted; our cause is good, we need not be ashamed
of it; to preach God’s Word is so good a work, that we shall be well
rewarded if we suffer for that.’[215] All this took place about an hour
before the officers arrived. The service was commenced with prayer at
the time appointed, the preacher and hearers had their Bibles in their
hands to read the text, when the constable and his attendants came in,
and, exhibiting the warrant, ordered him to lave the pulpit and come
down; but he mildly told him that he was about his Master’s business,
and must rather obey his Lord’s voice than that of man. Then a
constable was ordered to fetch him down, who, coming up and taking hold
of his coat, was about to remove him, when Mr. Bunyan fixed his eyes
steadfastly upon him; having his Bible open in his hand, the man let
go, looked pale, and retired; upon which he said to the congregation,
‘See how this man trembles at the Word of God.’ Truly did one of his
friends say, ‘he had a sharp, quick eye.’ But being commanded in the
king’s name, he went with the officer, accompanied by some of his
friends, to the magistrate’s residence. Before they left, the constable
allowed him to speak a few words to the people of counsel and
encouragement. He declared that it was a mercy when called to suffer
upon so good an account; that it was of grace that they had been kept
from crimes, which might have caused their apprehension as thieves and
murderers, or for some wickedness; but by the blessing of God it was
not so, but, as Christians, they were called to suffer for well-doing;
and that we had better be persecuted than the persecutors. The
constable took him to the justice’s house, but as he was from home, to
save the expense and trouble of charging a watch to secure his
prisoner, he allowed him to go home, one of his friends undertaking to
be answerable for his appearance the next day. On the following morning
they went to the constable and then to the justice. The celebrated
Quaker, John Roberts, managed an affair of that kind better. There was
plenty of time to have held and dismissed the meeting before the
constable arrived, and then he might have done as Roberts did—made the
best of his way to the magistrate’s house, and demanded, ‘Dost thou
want me, old man?’ and when asked whether or not he went to church, his
ready reply was, ‘Yes, sometimes I go to the church, and sometimes the
church comes to me.’[216]

When Bunyan and the constable came before Justice Wingate, he inquired
what the meeters did, and what they had with them; suspecting that they
met armed, or for treasonable practices: but when the constable told
him that they were unarmed, and merely assembled to preach and hear the
Word, he could not well tell what to say. Justice Wingate was not the
only magistrate who had felt difficulties as to the construction of the
persecuting acts of 35 Eliz. and 15 Chas. II. Had he taken an opinion,
as one of the justices at that time did, it might have saved him from
the infamy and guilt of punishing an innocent man. The case was
this:—‘Two persons of insolent behaviour, calling themselves informers,
demanded, on their evidence of having been present, without summons or
hearing in presence of the accused, that a fine of £100 should be
levied; they were at the meeting and heard no Common Prayer service.’
The opinion was that there must be evidence showing the intent, and
that the meeting was held under colour and pretence of any exercise of
religion to concoct sedition.[217] Mr. Wingate asked Bunyan why he did
not follow his calling and go to church? to which he replied, that all
his intention was to instruct and counsel people to forsake their sins,
and that he did, without confusion, both follow his calling and preach
the Word. At this the angry justice ordered his commitment to jail,
refusing bail, unless he would promise to give up preaching. While his
mittimus was preparing, he had a short controversy with an old enemy of
the truth, Dr. Lindale, and also with a persecuting justice, Mr.
Foster, who, soon after, sorely vexed the people of God at Bedford.
They tried their utmost endeavours to persuade him to promise not to
preach; a word from him might have saved his liberty; but it was a word
which would have sacrificed his religious convictions, and these were
dearer to him than life itself. This was a trying moment, but he had
been forewarned of his danger by the extraordinary temptation to sell
Christ narrated in his Grace Abounding. His feelings, while they were
conducting him to the prison, were so cheering as to enable him to
forget his sorrows; he thus describes them—‘Verily, as I was going
forth of the doors I had much ado to forbear saying to them, that I
carried the peace of God along with me; and, blessed be the Lord, I
went away to prison with God’s comfort in my poor soul.’[218]

Tradition points out the place in which this eminently pious man was
confined, as an ancient prison, built with the bridge over the river
Ouse, supported on one of the piers near the middle of the river.[219]
As the bridge was only four yards and a half wide, the prison must have
been very small. Howard, the philanthropist, visited the Bedford
prison, that which was dignified as the county jail about 1788, and
thus describes it:—‘The men and women felons associate together; their
night-rooms are two dungeons. Only one court for debtors and felons;
and no apartment for the jailer.’[220] Imagination can hardly realize
the miseries of fifty or sixty pious men and women, taken from a place
of public worship and incarcerated in such dens or dungeons with
felons, as was the case while Bunyan was a prisoner. Twelve feet square
was about the extent of the walls; for it occupies but one pier between
the center arches of the bridge. How properly does the poor pilgrim
call it a certain DEN! What an abode for men and women who had been
made by God kings and priests—the heirs of heaven! The eyes of Howard,
a Dissenter, penetrated these dens, these hidden things of darkness,
these abodes of cruelty. He revealed what lay and clerical magistrates
ought to have published centuries before, that they were not fit places
in which to imprison any, even the worst of criminals. He denounced
them, humanity shuddered at the discovery, and they were razed to their
foundations. In this den God permitted his honoured servant, John
Bunyan, to be incarcerated for more than twelve years of the prime of
his life. A man, whose holy zeal for the salvation of sinners, whose
disinterested labours, whose sufferings for Christ prove his
apostolical descent much better than those who claim descent from
popes, and Wolsey or Bonner—those fiends in human shape.

Bedford bridge was pulled down in the year 1811, when the present
handsome bridge was built. One of the workmen employed upon the ruins
found, among the rubbish, where the prison had stood, a ring made of
fine gold, bearing an inscription which affords strong presumptive
evidence that it belonged to our great allegorist. Dr. Abbot, a
neighbouring clergyman, who had daily watched the labours of the
workmen, luckily saw it, and saved it from destruction. He constantly
wore it, until, drawing near the end of his pilgrimage, in 1817, he
took it off his own finger and placed it upon that of his friend Dr.
Bower, then curate of Elstow,[221] and at present the dean of
Manchester, charging him to keep it for his sake. This ring must have
been a present from some person of property, as a token of great
respect for Bunyan’s pious character, and probably from an indignant
sense of his unjust and cruel imprisonment. By the kind permission of
the dean, we are enabled to give a correct representation of this
curious relic.[222][223]

Bunyan was thirty-two years of age when taken to prison. He had
suffered the loss of his pious wife, whose conversation and portion had
been so blessed to him. It is not improbable that her peaceful
departure is pictured in Christiana’s crossing the river which has no
bridge. She left him with four young children, one of whom very
naturally and most strongly excited his paternal feelings, from the
circumstance of her having been afflicted with blindness. He had
married a second time, a woman of exemplary piety and retiring modesty;
but whose spirit, when roused to seek the release of her beloved
husband, enabled her to stand unabashed, and full of energy and
presence of mind, before judges in their courts, and lords in their
mansions. When her partner was sent to jail, she was in that peculiar
state that called for all his sympathy and his tenderest care. The
shock was too severe for her delicate situation; she became dangerously
ill, and, although her life was spared, all hopes had fled of her
maternal feelings being called into exercise. Thus did one calamity
follow another; still he preserved his integrity.[224]

Bunyan was treated with all the kindness which many of his jailers
dared to show him. In his times, imprisonment and fetters were
generally companions. Thus he says—‘When a felon is going to be tried,
his fetters are still making a noise on his heels.’[225] So the
prisoners in the Holy War are represented as being ‘brought in chains
to the bar’ for trial. ‘The prisoners were handled by the jailer so
severely, and loaded so with irons, that they died in the prison.’[226]
In many cases, prisoners for conscience’ sake were treated with such
brutality, before the form of trial, as to cause their death. By Divine
mercy, Bunyan was saved from these dreadful punishments, which have
ceased as civilization has progressed, and now cloud the narratives of
a darker age.

After having lain in prison about seven weeks, the session was held at
Bedford, for the county; and Bunyan was placed at the bar, indicted for
devilishly and perniciously abstaining from coming to church to hear
Divine service, and as a common upholder of several unlawful meetings
and conventicles, to the great disturbance and distraction of the good
subjects of this kingdom, contrary to the laws of our sovereign lord
the king. In this indictment Bunyan is not described as ‘of Elstow’ but
‘of Bedford.’ Probably he had removed to Bedford soon after he joined
Gifford’s church. The bench was numerous, and presided over by Justice
Keelin.[227] If this was Sergeant Kelynge who, the following year, was
made Lord Chief-Justice, he was a most arbitrary tyrant, equaled or
excelled only by Judge Jeffreys. It was before him that some persons
were indicted for attending a conventicle; but it being only proved
that they had assembled on the Lord’s-day with Bibles in their hands
without prayer-books, and there being no proof that their meeting was
only under colour or pretence of religion, the jury acquitted them.
Upon this he fined each of the jury-men one hundred marks, and
imprisoned them till the fines were paid. Again, on a trial for murder,
the prisoner being under suspicion of Dissent, was one whom the judge
had a great desire to hang, he fined and imprisoned all the jury
because, contrary to his direction, they brought in a verdict of
manslaughter! Well was it said, that he was more fit to charge the
Roundheads under Prince Rupert than to charge a jury. After a short
career, he fell into utter contempt.[228] He entered into a long
argument with the poor tinker, about using the liturgy of the Church of
England, first warning him of his danger if he spake lightly of it.
Bunyan argued that prayer was purely spiritual, the offering of the
heart, and not the reading of a form. The justice declared—‘We know the
Common Prayer-book hath been ever since the apostles’ time, and is
lawful to be used in the church!!’ It is surprising that such a
dialogue was ever entered upon; either Keling was desirous of
triumphing over the celebrated tinker, or his countenance and personal
appearance commanded respect. For some cause he was treated with great
liberality for those times; the extent of it may be seen by one justice
asking him, ‘Is your God Beelzebub?’ and another declaring that he was
possessed with the devil! ‘All which,’ says Bunyan, ‘I passed over, the
Lord forgive them!’ When, however, the justice was worsted in argument,
and acknowledged that he was not well versed in Scripture, he demanded
the prisoner’s plea, saying, ‘Then you confess the indictment?’ ‘Now,’
says Bunyan, ‘and not till now, I saw I was indicted; and said—“This I
confess, we have had many meetings together, both to pray to God, and
to exhort one another; and that we had the sweet comforting presence of
the Lord among us for our encouragement (blessed be his name!);
therefore I confess myself guilty, and no otherwise.”’ This was
recorded as a plea of guilty, and Keling resumed his natural ferocity.
‘Then,’ said he, ‘hear your judgment. You must be had back again to
prison, and there lie for three months following; and then, if you do
not submit to go to church to hear Divine service, and leave your
preaching, you must be banished the realm; and after that, if you shall
be found in this realm without special license from the king, you must
stretch by the neck for it. I tell you plainly’; ‘and so he bid my
jailer have me away.’ The hero answered—‘I am at a point with you: if I
were out of prison to-day, I would preach the gospel again to-morrow,
by the help of God.’[229]

The statutes, by virtue of which this awful sentence was pronounced,
together with the legal form of recantation used by those who were
terrified into conformity, are set forth in a note to the Grace
Abounding.[230] Bunyan was, if not the first, one of the first
Dissenters who were proceeded against after the restoration of Charles
II; and his trial, if such it may be called, was followed by a
wholesale persecution. The king, as head of the Church of England,
wreaked his vengeance upon all classes of Dissenters, excepting Roman
Catholics and Jews.

The reign of Charles II was most disgraceful and disastrous to the
nation, even the king being a pensioner upon the French court. The
Dutch swept the seas, and threatened to burn London; a dreadful plague
depopulated the metropolis—the principal part of which was, in the
following year, with its cathedral, churches, and public buildings,
destroyed by fire; plots and conspiracies alarmed the people; tyranny
was triumphant; even the bodies of the illustrious dead were exhumed,
and treated with worse than savage ferocity; while a fierce persecution
raged throughout the kingdom, which filled the jails with Dissenters.

In Scotland, the persecution raged with still more deadly violence.
Military, in addition to civil despotism, strove to enforce the use of
the Book of Common Prayer. The heroic achievements and awful suffering
of Scottish Christians saved their descendants from this yoke of
bondage.[231]

A short account of the extent of the sufferings of our pious ancestors
is given in the Introduction to the Pilgrim’s Progress[232]—a narrative
which would appear incredible did it not rest upon unimpeachable
authority. It would be difficult to believe the records of the brutal
treatment which the sufferers underwent had they not been handed down
to us in the State Trials, and in public registers, over which the
persecuted had no control. Two instances will show the extreme peril in
which the most learned and pious men held their lives. John James, the
pastor of a Baptist church in Whitechapel, was charged, upon the
evidence of a perjured drunken vagabond named Tipler, a pipe-maker’s
journeyman, who was not present in the meeting, but swore that he heard
him utter treasonable words. Notwithstanding the evidence of some most
respectable witnesses, who were present during the whole service, and
distinctly proved that no such words were used, Mr. James was
convicted, and sentenced to be hung. His distracted wife saw the king,
presented a petition, and implored mercy, when the unfeeling monarch
replied, ‘O! Mr. James; he is a sweet gentleman.’ Again, on the
following morning, she fell at his feet, beseeching his royal clemency,
when he spurned her from him, saying, ‘John James, that rogue, he shall
be hanged; yea, he shall be hanged.’ And, in the presence of his
weeping friends, he ascended from the gibbet to the mansions of the
blessed. His real crime was, that he continued to preach after having
been warned not to do so by John Robinson, lieutenant of the Tower,
properly called, by Mr. Crosby,[233] a devouring wolf, upon whose head
the blood of this and other innocent Dissenters will be found. Another
Dissenting minister, learned, pious, loyal, and peaceful, was, during
Bunyan’s time, marked for destruction. Thomas Rosewell was tried before
the monster Jeffreys. He was charged, upon the evidence of two infamous
informers, with having doubted the power of the king to cure the kings’
evil, and with saying that they should overcome their enemies with
rams’ horns, broken platters, and a stone in a sling. A number of most
respectable witnesses deposed to their having been present; that no
such words were uttered, and that Mr. Rosewell was eminent for loyalty
and devoted attachment to the Government. Alas! he was a Dissenting
teacher of high standing, of extensive acquirements, and of great
earnestness in seeking the salvation of sinners; and, under the
direction of that brutal judge, the venal jury found him guilty, and he
was sentenced to be hung. This frightful sentence would have been
executed but from a singular interposition of Providence. Sir John
Talbot was present during the trial, and a stranger to Mr. Rosewell;
but he was so struck with the proceedings, that he hastened to the
king, related the facts, and added, ‘that he had seen the life of a
subject, who appeared to be a gentleman and a scholar, in danger, upon
such evidence as he would not hang his dog on.’ And added, ‘Sire, if
you suffer this man to die, we are none of us safe in our own houses.’
At this moment Jeffreys came in, gloating over his prey, exulting in
the innocent blood he was about to shed, when, to his utter confusion,
the king said, ‘Mr. Rosewell shall not die’; and his pardon was issued
under the great seal.[234] Every Englishman should read the state
trials of that period, recording the sufferings of Richard Baxter,
William Penn, Sir H. Vane, and many others of our most pious
forefathers; and they must feel that it was a miracle of mercy that
saved the life of Bunyan, and gave him leisure to write not only his
popular allegories, but the most valuable treatises in the English
language upon subjects of the deepest importance.

When he entered the prison, his first and prayerful object was to levy
a tax upon his affliction—to endeavour to draw honey from the carcass
of the lion. His care was to render his imprisonment subservient to the
great design of showing forth the glory of God by patient submission to
His will. Before his commitment, he had a strong presentiment of his
sufferings; his earnest prayer, for many months, was that he might,
with composure, encounter all his trials, even to an ignominious death.
This led him to the solemn consideration of reckoning himself, his
wife, children, health, enjoyments, all as dying, and in perfect
uncertainty, and to live upon God, his invisible but ever-present
Father.

Like an experienced military commander, he wisely advises every
Christian to have a reserve for Christ in case of dire emergency. ‘We
ought to have a reserve for Christ, to help us at a dead lift. When
profession and confession will not do; when loss of goods and a prison
will not do; when loss of country and of friends will not do; when
nothing else will do, then willingly to lay down our lives for his
name.’[235] In the midst of all these dread uncertainties, his soul was
raised to heavenly contemplations of the future happiness of the saints
of God.

It is deeply impressive to view a man, with gigantic intellect,
involved in the net which was laid to trammel his free spirit,
disregarding his own wisdom; seeking guidance from heaven in earnest
prayer, and in searching the sacred Scriptures; disentangling himself,
and calmly waiting the will of his heavenly Father. Still he severely
felt the infirmities of nature. Parting with his wife and children, he
described as ‘the pulling the flesh from the bones. I saw I was as a
man who was pulling down his house upon the head of his wife and
children; yet, thought I, I must do it.’[236] His feelings were
peculiarly excited to his poor blind Mary.[237] ‘O! the thoughts of the
hardships my poor blind one might go under, would break my heart in
pieces.’ It is one of the governing principles of human nature, that
the most delicate or afflicted child excites our tenderest feelings. ‘I
have seen men,’ says Bunyan, ‘take most care of, and best provide for
those of their children that have been most infirm and helpless; and
our Advocate “shall gather his lambs with his arms, and carry them in
his bosom.”’[238] While in this state of distress, the promise came to
his relief—‘Leave thy fatherless children, I will preserve them alive;
and let thy widows trust in me.’ He had heard of the miseries of those
banished Christians who had been sold into slavery, and perished with
cold and calamities, lying in ditches like poor, forlorn, desolate
sheep.

At the end of three months he became anxious to know what the enemies
of the cross intended to do with him. His sentence was transportation
and death, unless he conformed. To give up or shrink from his
profession of Christ, by embracing the national forms and submitting
his conscience to human laws, he dared not. He resolved to persevere
even at the sacrifice of his life. To add to his distress, doubts and
fears clouded his prospects of futurity; ‘Satan,’ said he, ‘laid hard
at me to beat me out of heart.’ At length he came to the determination
to venture his eternal state with Christ, whether he had present
comfort or not. His state of mind he thus describes—‘If God doth not
come in (to comfort me) I will leap off the ladder, even blindfold,
into eternity, sink or swim, come heaven, come hell. Lord Jesus, if
thou wilt catch me, do; I will venture all for thy name.’ From this
time he felt a good hope and great consolation.

The clerk of the peace, Mr. Cobb, was sent by the justices to persuade
him to conform, and had a very long and interesting conference with him
in the prison. This shows that the magistrates were well convinced that
he was a leader in nonconformity, who, if brought over, would afford
them a signal triumph. In fact, he was called, by a beneficed
clergyman, ‘the most notorious schismatic in all the county of
Bedford.’[239] It is perhaps to the arguments of Cobb that he refers in
his Advice to Sufferers. ‘The wife of the bosom lies at him, saying, O
do not cast thyself away; if thou takest this course, what shall I do?
Thou hast said thou lovest me; now make it manifest by granting this my
small request—Do not still remain in thine integrity. Next to this come
the children, which are like to come to poverty, to beggary, to be
undone, for want of wherewithal to feed, and clothe, and provide for
them for time to come. Now also come kindred, and relations, and
acquaintance; some chide, some cry, some argue, some threaten, some
promise, some flatter, and some do all to befool him for so unadvised
an act as to cast away himself, and to bring his wife and children to
beggary for such a thing as religion. These are sore temptations.’[240]
It was during this period of his imprisonment that the mad attempt was
made, by Venner and his rabble, to overturn the government. This was
pressed upon Bunyan as a reason why he should not hold meetings for
religious exercises, but rely upon his more private opportunities of
exhorting his neighbours. In reply to this, Mr. Cobb is reminded of
Bunyan’s well-known loyalty, which would become useful in proportion to
his public teaching. It was a pleasing interview, which, while it did
not for a moment shake his determination, led him to thank Mr. Cobb for
his civil and meek discourse, and to ejaculate a heartfelt prayer—‘O
that we might meet in heaven.’[241] The whole of it is reprinted at the
end of the Grace Abounding, and it shows that God gave him favour even
with his persecutors. It Is not surprising that such a prisoner should
have won the good opinion of his jailer, so that he was permitted the
consolation of seeing his relatives and friends, who ministered to his
comforts.

When the time arrived for the execution of the bitterest part of his
sentence, God, in his providence, interposed to save the life of his
servant. He had familiarized his mind with all the circumstances of a
premature and appalling death; the gibbet, the ladder, the halter, had
lost much of their terrors; he had even studied the sermon he would
then have preached to the concourse of spectators. At this critical
time the king’s coronation took place, on April 23, 1661. To garnish
this grand ceremony, the king had ordered the release of numerous
prisoners of certain classes, and within that description of offences
was that for which Bunyan was confined. The proclamation allowed twelve
months’ time to sue out the pardon under the great seal, but without
this expensive process thousands of vagabonds and thieves were set at
liberty, while, alas, an offence against the church was not to be
pardoned upon such easy terms. Bunyan and his friends were too simple,
honest, and virtuous, to understand why such a distinction should be
made. The assizes being held in August, he determined to seek his
liberty by a petition to the judges. The court sat at the Swan Inn, and
as every incident in the life of this extraordinary man excites our
interest, we are gratified to have it in our power to exhibit the state
of this celebrated inn at that time.

Having written his petition, and made some fair copies of it, his
modest, timid wife determined to present them to the judges. Her heroic
achievements—for such they deserve to be called—on behalf of her
husband, are admirably narrated by Bunyan, the whole of which is
reprinted in our first volume,[243] and deserves a most attentive
perusal. Want of space prevents us repeating it here, or even making
extracts from it. She had previously traveled to London with a petition
to the House of Lords, and entrusted it to Lord Barkwood, who conferred
with some of the peers upon it, and informed her that they could not
interfere, the king having committed the release of the prisoners to
the judges. When they came the circuit and the assizes were held at
Bedford; Bunyan in vain besought the local authorities that he might
have liberty to appear in person and plead for his release. This
reasonable request was denied, and, as a last resource, he committed
his cause to an affectionate wife. Several times she appeared before
the judges; love to her husband, a stern sense of duty, a conviction of
the gross injustice practiced upon one to whom she was most tenderly
attached, overcame her delicate, modest, retiring habits, and forced
her upon this strange duty. Well did she support the character of an
advocate. This delicate, courageous, high-minded woman appeared before
Judge Hale, who was much affected with her earnest pleading for one so
dear to her, and whose life was so valuable to his children. It was the
triumph of love, duty, and piety, over bashful timidity. Her energetic
appeals were in vain. She returned to the prison with a heavy heart, to
inform her husband that, while felons, malefactors, and men guilty of
misdemeanours were, without any recantation or promise of amendment, to
be let loose upon society to grace the coronation, the poor prisoners
for conscience’ sake were to undergo their unjust and savage sentences.
Or, in plain words, that refusing to go to church to hear the Common
Prayer was an unpardonable crime, not to be punished in any milder mode
than recantation, or transportation, or the halter. With what bitter
feelings must she have returned to the prison, believing that it would
be the tomb of her beloved husband! How natural for the distressed,
insulted wife to have written harsh things against the judge! She could
not have conceived that, under the stately robes of Hale, there was a
heart affected by Divine love. And when the nobleman afterwards met the
despised tinker and his wife, on terms of perfect equality, clothed in
more glorious robes in the mansions of the blessed, how inconceivable
their surprise! It must have been equally so with the learned judge,
when, in the pure atmosphere of heaven, he found that the illiterate
tinker, harassed by poverty and imprisonment, produced books, the
admiration of the world. As Dr. Cheever eloquently writes—‘How little
could he dream, that from that narrow cell in Bedford jail a glory
would shine out, illustrating the grace of God, and doing more good to
man, than all the prelates and judges of the kingdom would
accomplish.’[244]

Bunyan was thus left in a dreary and hopeless state of imprisonment, in
which he continued for somewhat more than twelve years, and it becomes
an interesting inquiry how he spent his time and managed to employ his
great talent in his Master’s service. The first object of his
solicitude would be to provide for his family, according to 1 Timothy
5:8. How to supply his house with bare necessaries to meet the expenses
of a wife and four children, must have filled him with anxiety. The
illness, death, and burial of his first beloved wife, had swept away
any little reserve which otherwise might have accumulated, so that,
soon after his imprisonment commenced, before he could resume any kind
of labour, his wife thus pleaded with the judge for his liberty, ‘My
lord, I have four small children that cannot help themselves, of which
one is blind, and have nothing to live upon but the charity of good
people.’ How inscrutable are the ways of Providence; the rich reveling
in luxury while using their wealth to corrupt mankind, while this
eminent saint, with his family, were dependent upon charity! As soon as
he could get his tools in order he set to work; and we have the
following testimony to his industry by a fellow-prisoner, Mr. Wilson,
the Baptist minister, and of Charles Doe, who visited him in
prison:—‘Nor did he, while he was in prison, spend his time in a supine
and careless manner, nor eat the bread of idleness; for there have I
been witness that his own hands have ministered to his and his family’s
necessities, making many hundred gross of long tagged laces, to fill up
the vacancies of his time, which he had learned to do for that purpose,
since he had been in prison. There, also, I surveyed his library, the
least, but yet the best that e’er I saw—the Bible and the Book of
Martyrs.[245] And during his imprisonment (since I have spoken of his
library), he writ several excellent and useful treatises, particularly
The Holy City, Christian Behaviour, The Resurrection of the Dead, and
Grace Abounding to the Chief of Sinners.’[246] Besides these valuable
treatises, Charles Doe states that, of his own knowledge, in prison
Bunyan wrote The Pilgrim’s Progress, the first part, and that he had
this from his own mouth.[247] In addition to the demonstration of this
important fact contained in the introduction to The Pilgrim’s Progress,
there ought to have been added, Bunyan’s statement made in introducing
his second part:—‘Now, having taken up my lodgings in a wood about a
mile off the place’: no longer in ‘a den,’ but sheltered, in a wood, in
a state of comparative, but not of perfect liberty, about a mile
distant from the den in which he wrote his first part. Whether this may
refer to his former cottage at Elstow, of which there is great doubt,
or to the house he occupied in Bedford after his release, they were
equally about a mile from the jail. He certainly means that the two
parts were not written in the same place, nor is there a shadow of a
doubt as to the fact that in prison the great allegory was conceived
and written. Well might Mr. Doe say, ‘What hath the devil or his agents
got by putting our great gospel minister in prison?’ They prevented his
preaching to a few poor pilgrims in the villages round Bedford, and it
was the means of spreading his fame, and the knowledge of the gospel,
by his writings, throughout the world. Thus does the wrath of man
praise God. In addition to the works above enumerated, he also
published some extremely valuable tracts, several editions of a work
which ought to be read by all young Christians—A Treatise on the
Covenants of the Law and of Grace; several editions of Sighs from Hell;
A Map of Salvation and Damnation; The Four Last Things, a poem; Mount
Ebal and Gerizim, or, Redemption from the Curse, a poem; Prison
Meditations, a poem: the four last are single sheets, probably sold by
his children or friends to assist him in obtaining his livelihood:
Justification by Faith in Jesus Christ, 4to; Confession of His Faith
and Reason of His Practice. The most remarkable treatise which he
published while in confinement, is on prayer, from the words of the
apostle, ‘I will pray with the spirit and with the understanding also.’
His attention had been fixed on this subject when his free-born spirit
was roused by the threat of Justice Keeling, ‘Take heed of speaking
irreverently of the Book of Common Prayer, for if you do you will bring
great damage upon yourself.’

Bunyan had formed his ideas of prayer from heartfelt experience; it is
the cry of the burthened, sinking sinner, ‘Lord save us, we perish’; or
adoration rising from the heart to the throne of grace, filled with
hopes of pardon and immortality. In his estimation, any form of human
invention was an interference with the very nature of prayer, and with
the work of the Holy Spirit, who alone can inspire our souls with
acceptable prayer.

In expressing his views upon this all-important subject, Bunyan was
simply guided by a sense of duty. Fear of the consequences, or of
offending his enemies, never entered his mind. He felt that they were
in the hands of his heavenly Father, and that all their malice must be
over-ruled for good. Notwithstanding his solemn warning not to speak
irreverently of the book, his refusal to use which had subjected him to
severe privations and the fear of a halter, this Christian hero was not
daunted, but gives his opinion of it with all that freedom and liberty
which he considered essential to excite in his fellow-men inquiries as
to its origin and imposition.

It is not my province to enter into the controversy whether in public
worship a form of prayer ought to be used. Let every one be persuaded
in his own mind; but to pass a law denouncing those that refuse to use
a prescribed form as worthy of imprisonment, transportation, or death,
is an attack upon the first principles of Christianity. To punish those
who spoke irreverently of it, was almost an acknowledgment that it
would not bear investigation. To speak of the book as in his serious
judgment it deserved, was not that mark of sectarianism which Romaine
exhibited when he called the beautiful hymns of Dr. Watts, which are
used so much in public worship among Dissenters, ‘Watts’ jingle,’ and
‘Watts’ whims!’[248] No answer appears to have been published to
Bunyan’s extremely interesting volume until twelve years after the
author’s death, when a reply appeared under the title of Liturgies
Vindicated by the Dissenters, or the Lawfulness of Forms of Prayer
proved against John Bunyan and the Dissenters. 1700. This is a very
rare and curious volume. The author, as usual in such controversies,
deals wholesale in invective, and displays all the ability of a
sophist.

The Christian world is indebted to Dr. Cheever for a beautiful picture
of Bunyan’s devotional exercise in his cell. ‘It is evening; he
finishes his work, to be taken home by his dear blind child. He reads a
portion of Scripture, and, clasping her small hands in his, kneels on
the cold stone floor, and pours out his soul to God; then, with a
parting kiss, dismisses her to her mother. The rude lamp glimmers on
the table; with his Bible, pen, and paper, he writes as though joy did
make him write. His face is lighted as from the radiant jasper walls of
the celestial city. He clasps his hands, looks upward, and blesses God
for his goodness. The last you see of him—is alone, kneeling on the
prison floor; he is alone with God.’

Charles Doe, who manifested most laudable anxiety to hand down the
works of Bunyan to posterity, bears honourable testimony to his conduct
while in prison. ‘It was by making him a visit in prison that I first
saw him, and became acquainted with him; and I must profess I could not
but look upon him to be a man of an excellent spirit, zealous for his
master’s honour, and cheerfully committing all his own concernments
unto God’s disposal. When I was there, there were about sixty
Dissenters besides himself there, taken but a little before at a
religious meeting at Kaistoe, in the county of Bedford; besides two
eminent Dissenting ministers, Mr. Wheeler and Mr. Dun (both very well
known in Bedfordshire, though long since with God[249]), by which means
the prison was very much crowded; yet, in the midst of all that hurry
which so many new-comers occasioned, I have heard Mr. Bunyan both
preach and pray with that mighty spirit of faith and plerophory of
divine assistance that has made me stand and wonder.’[250] Here they
could sing, without fear of being overheard; no informers prowling
round. The world was shut out; and, in communion with heaven, they
could forget their sorrows, and have a rich foretaste of the
inconceivable glory of the celestial city. It was under such
circumstances that Bunyan preached one of his most remarkable sermons,
afterwards published under the title of The Holy City or the New
Jerusalem, 1665. ‘Upon a certain first-day, being together with my
brethren in our prison-chamber, they expected that, according to our
custom, something should be spoken out of the Word for our mutual
edification. I felt myself, it being my turn to speak, so empty,
spiritless, and barren, that I thought I should not have been able to
speak among them so much as five words of truth with life and evidence.
At last I cast mine eye upon this prophecy, when, after considering
awhile, methought I perceived something of that jasper in whose light
you find this holy city descended; wherefore, having got some dim
glimmering thereof, and finding a desire to see farther thereinto, I
with a few groans did carry my meditations to the Lord Jesus for a
blessing, which he did forthwith grant, and helping me to set before my
brethren, we did all eat, and were well refreshed; and behold, also,
that while I was in the distributing of it, it so increased in my hand,
that of the fragments that we left, after we had well dined, I gathered
up this basketful. Wherefore, setting myself to a more narrow search,
through frequent prayer, what first with doing and then with undoing,
and after that with doing again, I thus did finish it.’[251] To this
singular event the religious public are indebted for one of Bunyan’s
ablest treatises, full of the striking sparkles of his extraordinary
imagination. It was a subject peculiarly adapted to display his
powers—the advent of New Jerusalem, her impregnable walls and gates of
precious stones, golden streets, water of life, temple, and the
redeemed from all nations flocking into it.[252]

In these times of severe persecution, two of the church members, S.
Fenn and J. Whiteman, were ordained joint pastors. Fenn has just been
delivered out of prison; yet they ventured to brave the storm, and in
this year, although the lions prowled before the porch, a number were
added to the church. Thus was their little Jerusalem built ‘even in
troublous times.’

Bunyan’s popularity and fame for wisdom and knowledge had spread all
round the country, and it naturally brought him visitors, with their
doubts, and fears, and cases of conscience. Among these a singular
instance is recorded in the Life of Badman. ‘When I was in prison,’
says the narrator, ‘there came a woman to me that was under a great
deal of trouble. So I asked her, she being a stranger to me, what she
had to say to me? She said she was afraid she should be damned. I asked
her the cause of those fears. She told me that she had, some time
since, lived with a shopkeeper at Wellingborough, and had robbed his
box in the shop several times of money, and pray, says she, tell me
what I shall do? I told her I would have her go to her master, and make
him satisfaction. She said she was afraid lest he should hang her. I
told her that I would intercede for her life, and would make use of
other friends to do the like; but she told me she durst not venture
that. Well, said I, shall I send to your master, while you abide out of
sight, and make your peace with him before he sees you? and with that I
asked her master’s name. But all she said in answer to this was, pray
let it alone till I come to you again. So away she went, and neither
told me her master’s name nor her own; and I never saw here
again.’[253] He adds, ‘I could tell you of another, that came to me
with a like relation concerning herself, and the robbing of her
mistress.’

To his cruel imprisonment the world is indebted for the most surprising
narrative of a new birth that has ever appeared. It was there that he
was led to write the Grace Abounding to the Chief of Sinners. He
displays in the preface his deep interest in the spiritual welfare of
those who had been born under his ministry. He rejoices in their
happiness, even while he was ‘sticking between the teeth of the lions
in the wilderness. I now again, as before from the top of shenir and
Hermon, so now from the lions’ dens, from “the mountains of the
leopards,” do look yet after you all, greatly longing to see your safe
arrival into the desired haven.’[254] How natural it was that, while
narrating his own experience, he should be led to write a guide to
pilgrims through time to eternity, and that it should be dated from
‘the den!’

‘And thus it was: I writing of the way
And race of saints, in this our gospel-day,
Fell suddenly into an allegory
About their journey, and the way to glory.’[255]


Any one possessing powers of imagination, to whom the adventures of
Christian are familiar, would, on reading the Grace Abounding, be
continually struck with the likeness there drawn of the pilgrim—the
more he contemplates the two pictures of Christian experience, so much
the more striking is their similarity. The one is a narrative of facts,
the other contains the same facts allegorized. Thus, by an irresistible
impulse from heaven upon the mind of a prisoner for Christ, did a light
shine forth from the dungeon on Bedford bridge which has largely
contributed to enlighten the habitable globe. The Pilgrim has been
translated into most of the languages and dialects of the world. The
Caffrarian and Hottentot, the enlightened Greek and Hindoo, the remnant
of the Hebrew race, the savage Malay and the voluptuous Chinese—all
have the wondrous narrative in their own languages. Bunyan was
imprisoned by bigots and tyrants, to prevent his being heard or known;
and his voice, in consequence, reaches to the ends of the earth. Let
every wretched persecutor contemplate this instance of God’s
over-ruling power. You will surely plunge the avenging sword into your
own vitals if, by persecution, you vainly endeavour to wound the saints
of the living God. You may make hypocrites throw off their disguise.
The real Christian may be discouraged, but he perseveres. He feels the
truth of Bunyan’s quaint saying, ‘the persecutors are but the devil’s
scarecrows, the old one himself lies quat’; while the eye of God is
upon him to save the children of Zion.[256] His otherwise dreary
imprisonment was lightened, and the time beguiled by these delightful
writings. His fellow-prisoners were benefited by hearing him read his
pilgrim’s adventures. But this has been so fully displayed in the
introduction to the Pilgrim that any further notice is
unnecessary.[257]

While busily occupied with his Grace Abounding and Pilgrim’s Progress,
he wrote a poetical epistle in answer to the kind inquiries of his
numerous friends and visitors. After thanking them for counsel and
advice, he describes his feelings in prison. His feet stood on Mount
Zion; his body within locks and bars, while his mind was free to study
Christ, and elevated higher than the stars. Their fetters could not
tame his spirit, nor prevent his communion with God. The more his
enemies raged, the more peace he experienced. In prison he received the
visits of saints, of angels, and the Spirit of God. ‘I have been able
to laugh at destruction, and to fear neither the horse nor his rider. I
have had sweet sights of the forgiveness of my sins in this place, and
of my being with Jesus in another world.’[258] If his ears were to be
pierced in the pillory, it would be only ‘to hang a jewel there.’ The
source of his happy feelings is well expressed in one of the stanzas:—

‘The truth and I were both here cast
    Together, and we do
Lie arm in arm, and so hold fast
    Each other; this is true.’[259]


Yes, honest John Bunyan, the world at large now gives you credit for
the truth of that saying.

How strange must it seem to the luxurious worldling, with his bed of
down and splendid hangings, but aching heart, to hear of the exquisite
happiness of the prisoner for Christ on his straw pallet! ‘When God
makes the bed,’ as Bunyan says, ‘he must needs be easy that is cast
thereon; a blessed pillow hath that man for his head, though to all
beholders it is hard as a stone.’[260] In the whole course of his
troubles, he enjoyed the sympathy of his family and friends. his food
was brought daily, and such was the veneration in which his memory was
embalmed, that the very jug in which his broth was taken to the prison
has been preserved to this day.[261]

In the midst of all his sufferings he murmurs not nor for a moment
gives way to revenge; he leaves the persecutor in the hands of God.
Stand off, Christian; pity the poor wretch that brings down upon
himself the vengeance of God. Your pitiful arm must no strike him—no,
stand by, ‘that God may have his full blow at him in his time.
Wherefore he saith avenge not yourself—“Vengeance is mine, saith the
Lord.” Give place, leave such an one to be handled by me.’[262]

‘There are several degrees of suffering for righteousness—the scourge
of the tongue, the ruin of an estate, the loss of liberty, a gaol, a
gibbet, a stake, a dagger. Now answerable to these are the comforts of
the Holy Ghost, prepared like to like, part proportioned to part, only
the consolations are said to abound.’[263] The mind of Bunyan was
imbued with these sentiments; baptized into them, and consequently
elevated far above the fear of what man could do unto him. Yes, he knew
the power of God. ‘He can make those things that in themselves are most
fearful and terrible to behold, the most delightful and most desirable
things. He can make a gaol more beautiful than a palace, restraint more
sweet by far than liberty, and the reproach of Christ greater riches
than the treasures of Egypt.’[264]

The Bible, that heavenly storehouse, was opened to him: ‘I never had,
in all my life, so great an inlet into the Word of God as now.’[265] ‘I
have had sweet sights of forgiveness and of the heavenly Jerusalem. I
have seen here that which, while in this world, I shall never be able
to express.’

About a year before he was set at liberty he received a very popular
work, written by Edward Fowler, a Bedfordshire clergyman, who was soon
after elevated to the see of Gloucester. It was entitled The Design of
Christianity, and professed to prove that the object of the Saviour was
merely to place man in a similar position to that of Adam before the
fall. It is an extremely learned production, full of Greek and Latin
quotations; but, in Bunyan’s estimation, it aimed a deadly blow at the
foundations of Christianity. To restore man to Adam’s innocency, and
then to leave him to cope with Satanic subtlety, was to cut off all
hopes of salvation. It was brought to him in February 1672, and in the
very short period of forty-two days, Fowler’s theory was most
completely demolished by Bunyan’s Defence of the Doctrine of
Justification, 4to, dated from prison, the 27th of the 12th Month, 1671
(27th March, 1672). This was answered by a small 4to volume, entitled
Dirt Wiped Off. Bunyan had used some harsh epithets; but the clergyman,
or his curate, beat the tinker in abusive language. He had been by this
time promoted to the rectory of Cripplegate. For an account of this
controversy, the reader is referred to the introduction to Bunyan’s
work on Justification, and to that to the Pilgrim’s Progress.[266] The
impression it made upon the public mind is well expressed in a rude
rhyme, made by an anonymous author, in his Assembly of Moderate
Divines:

‘There’s a moderate Doctour at Cripplegate dwells,
Whom Smythes his curate in trimming excells;
But Bunyan a tinker hath tickled his gills.’


The last work that he wrote in prison was the confession of his faith,
and reason of his practice as to mixed communion, not with the world,
but with saints of other denominations. As this plunged him into a
fearful controversy with his Dissenting brethren (Baptists,
Independents, and Presbyterians), a notice of it will more properly be
introduced in our account of that conflict. He had been incarcerated
nearly twelve years, and had determined to suffer to the end. Here he
found time ‘to weigh, and pause, and pause again, the grounds and
foundations of those principles for which he suffered,’ and he was a
Nonconformist still. ‘I cannot, I dare not now revolt or deny my
principles, on pain of eternal damnation,’[267] are his impressive
words. ‘Faith and holiness are my professed principles, with an
endeavour to be at peace with all men. Let they themselves be judges,
if aught they find in my writing or preaching doth render me worthy of
almost twelve years’ imprisonment, or one that deserveth to be hanged
or banished for ever, according to their tremendous sentence. If
nothing will do unless I make of my conscience a continual butchery and
slaughter-shop, unless putting out my own eyes, I commit me to the
blind to lead me, I have determined, the Almighty God being my help and
shield, yet to suffer, if frail life might continue so long, even until
the moss shall grow over mine eye-brows, rather than to violate my
faith and principles.’[268] The allusion to moss growing on his
eye-brows most probably referred to the damp state of his den or
dungeon.

The continuation to the Grace Abounding, written by a friend, and
published four years after his decease, divides his imprisonment into
three periods; but as Bunyan makes it one continued imprisonment, there
can be no doubt but that it was a long, dreary confinement; during
which the testimony of his friend, Samuel Wilson, is, that it was ‘an
uncomfortable and close prison, and sometimes under cruel and
oppressive jailers.’ The division into three parts most probably
alludes to the severity or liberality of his jailers. He had at times,
while a prisoner, an extraordinary degree of liberty; like Joseph in
Egypt, some of his jailers committed all to his hands. There can be
little doubt but that he went from the prison to preach in the villages
or woods, and at one time went to London to visit his admiring[269]
friends; but this coming to the ears of the justices, the humane jailer
had well nigh lost his place, and for some time he was not permitted to
look out at the door. When this had worn off, he had again
opportunities of visiting his church and preaching by stealth. It is
said that many of the Baptist congregations in Bedfordshire owe their
origin to his midnight preaching.

Upon one occasion, having been permitted to go out and visit his
family, with whom he intended to spend the night, long before morning
he felt so uneasy that at a very late hour he went back to the prison.
Information was given to a neighbouring clerical magistrate that there
was strong suspicion of Bunyan having broke prison. At midnight, he
sent a messenger to the jail, that he might be a witness against the
merciful keeper. On his arrival, he demanded, ‘Are all the prisoners
safe?’ the answer was, ‘Yes.’ ‘Is John Bunyan safe?’ ‘Yes.’ ‘Let me see
him.’ He was called up and confronted with the astonished witness, and
all passed off well. His kind-hearted jailer said to him, ‘You may go
out when you will, for you know much better when to return than I can
tell you.’[270]

During these twelve terrible years, and particularly towards the end of
his imprisonment, the members and elders of his church at Bedford
suffered most severely, a very abridged account of which is given in
the introduction to the Pilgrim’s Progress.[271] The set time for his
liberation was now drawing near, but the singular means by which it was
accomplished must be reserved for our next chapter.

PERIOD SIXTH.


BUNYAN IS DELIVERED FROM PRISON—CONTROVERSY WITH THE CHRISTIAN CHURCH
ON THE SUBJECT OF THE LORD’S SUPPER—PUBLISHES THE PILGRIM’S PROGRESS,
AND MANY BOOKS, AND BECOMES EXTREMELY POPULAR—HIS DECEASE AND
CHARACTER.


As Charles II felt himself securely seated on his throne, his design to
establish an absolute monarchy became more and more apparent. The
adulation of his professed friends, and the noisy popularity with which
he was greeted, appear to have fostered his crafty designs to rid
himself of parliamentary government. His whole conduct was that of a
Papist, who keeps no faith with Protestants; or of a statesman, whose
religion, honour, and truthfulness, were wholly subservient to
expediency. To further his object, he formed a council of five
noblemen, two of whom were Roman Catholics, and the other three either
careless as to religion or professed infidels. The first letter of
their names formed the word CABAL. Aided by these he sought to
extinguish liberty, and extirpate the Protestant faith.[272] To furnish
himself with the means of indulging his unbridled passions, he, like a
buccaneer, seized the Dutch merchantmen returning from India and
Smyrna, without any declaration of war, and laid his hands upon all the
money borrowed of his merchants which had been deposited in the
exchequer. He then united himself with France to destroy Holland, the
stronghold of liberty. To gratify the Roman Catholics, and conciliate
the Dissenters, he issued a declaration in favour of liberty of
conscience, the seal to which he afterwards broke with his own
hands,[273] but he could not prevent a considerable degree of religious
liberty arising from such vacillating conduct.

Bunyan, who had secured the confidence and esteem of his jailer, now
found his prison more like a lodging-house, and enjoyed great
privileges. He frequently, if not regularly, attended the church
meetings, and preached with some degree of publicity. The church at
Bedford was at this time in want of a pastor, and their eyes were
naturally fixed upon Bunyan to succeed to that important office. There
were two weighty considerations that required Divine guidance in coming
to a conclusion. One was, whether it might injuriously affect the
prisoner’s comforts, and the other was, the propriety of making choice
of a Christian brother to be their ministering elder, while
incarcerated in a jail. Feeling these difficulties, the church held
several meetings on the subject, the minutes of which are very
interesting. The first was held at Hawnes, on the 24th of the eighth
month (October) 1671, when ‘the improvement of the gifts of the church,
and their disposal in an orderly way, were proposed to consideration,
that God might be sought for direction therein; and a time further to
consider and debate thereof, was appointed this day seven-night, at
evening, at Bedford, where the principal brethren were desired for that
purpose to come together, at brother John Fenn’s; and a church-meeting
was appointed to be there that day week. The church was also minded to
seek God about the choice of brother, Bunyan to the office of elder,
that their way in that respect may be cleared up to them.’ At a meeting
held at Bedford, on the last day of the ninth month (November), there
was appointed another meeting ‘to pray and consult about concluding the
affair before propounded, concerning gifts of the brethren to be
improved, and the choice of brother Bunyan to office, at Gamlingay, on
the 14th day, and at Hawnes, the 20th, and at Bedford, the 21st of the
same instant, which it was desired might be a general meeting.’ After
all this jealous care, and these fervent applications to the throne of
grace for divine guidance, the result was most gratifying. ‘At a full
assembly of the church at Bedford, the 21st of the tenth month,[274]
after much seeking God by prayer and sober conference formally had, the
congregation did at this meeting, with joynt consent, signified by
solemn lifting up of their hands, call forth and appoint our brother
John Bunyan to the pastoral office or eldership. And he accepting
thereof, gave himself up to serve Christ and his Church, in that
charge, and received of the elders the right hand of fellowship, after
having preached fifteen years.’ The choice thus solemnly made, was
ratified by the abundant blessings of heavenly union and great
prosperity—no stranger or novice, but one whose preaching and writings
had proved most acceptable to them for a series of years—on that had
been owned and blessed of his God, and whom the church delighted to
honour.

At the same church meeting, ‘The congregation having had long
experience of the faithfulness of brother John Fenn in his care for the
poor, did after the same manner solemnly choose him to the honourable
office of a deacon, and committed their poor and purse to him, and he
accepted thereof, and gave himself up to the Lord and them in that
service.’ The church did also determine to keep the 26th inst. as a day
of fasting and prayer, both here, and at Hawnes, and at Gamlingay,
solemnly to commend to the grace of God brother Bunyan and brother
Fenn, and to entreat his gracious assistance and presence with them in
their respective works, whereunto he hath called them.

The most extraordinary circumstance that took place at this time was,
that while Bunyan was a prisoner in a wretched dungeon for preaching
the glad tidings of salvation, or, in the mysterious legal jargon of
the period, ‘holding conventicles,’ he received his Majesty’s license
to preach, and thus to hold conventicles—it was one of the first that
was granted. His Majesty continued to keep him a prisoner for preaching
more than six months after he had licensed him to preach!! At the same
time that the permission to preach was granted to Bunyan, the house of
Josiah Roughed, Bedford, was licensed by his Majesty’s command, for the
use of such as do not conform to the Church of England. In this John
Bunyan was authorized to teach, or in any other licensed place.[275]
These were among the first licenses that were granted. The present
highly-respected pastor of the church considers that this license does
not refer to Roughed’s private dwelling, but rather to ‘an edifice or a
barn, purchased of Robert Crompton, Esq., with a piece of ground
adjoining it,’ in the parishes of St. Paul and Cuthbert, for £50, in
1672, by Roughed, Bunyan, Fenn, and others, and which was released by
Fenn to Bunyan and others, November 10, 1681, two days before Fenn’s
death. This building having been properly fitted up by voluntary
contribution, became permanently occupied by the church as its place of
meeting, until the old chapel was erected in 1707. From this we may
conclude that Bunyan was engaged in his worldly occupation as a
brazier, in the year that he obtained his release from prison, and to
1681.

How utterly contemptible does any Government become when they tamper
with spiritual worship. At one period they punished Dissenters with
imprisonment, transportation, and, to use Judge Keeling’s elegant
expression in his sentence on Bunyan, ‘to stretch by the neck for it’;
and anon, the very same Government, under the same king, gives them
license to dissent! Human laws affecting religion can never be the
standard of morality; to read the Bible is considered to be sin in
Tuscany, and righteousness in Britain. The release of this great and
pious man from his tedious imprisonment, has been hitherto involved in
a cloud of mystery, which it will be our happiness to disperse, while
we record that event in a clear, indisputable narrative of facts. His
earlier biographer, Mr. Doe, not having access to archives which the
lapse of time has now rendered available, attributed his release to the
influence of Bishop Barlow, by the interference of Dr. Owen. It is
narrated in the life of Dr. Owen, published in 1721:—‘The doctor had
some friends also among the bishops, Dr. Barlow, formerly his tutor,
then bishop of Lincoln, who yet upon a special occasion failed him,
when he might have expected the service of his professed friendship.
The case was this, Mr. John Bunyan had been confined to a jail twelve
years, upon an excommunication for Nonconformity. Now there was a law,
that if any two persons will go to the bishop of the diocese, and offer
a cautionary bond, that the prisoner shall conform in half a year, the
bishop may release him upon that bond; whereupon a friend of this poor
man desired Dr. Owen to give him his letter to the bishop in his
behalf, which he readily granted. It was soon after the discovery of
the Popish plot, when this letter was carried to the bishop, who having
read it, desired “a little time to consider of it, and if I can do it,
you may be assured of my readiness.” He was waited upon again in about
a fortnight, and his answer was, “I would desire you to move the Lord
Chancellor in the case, and, upon his order, I will do it.” To which it
was replied, “this method would be chargeable, and the man was poor,
not able to expend so much money; and, being satisfied he could do it
legally, it was hoped his Lordship would remember his promise, there
being no straining a point in the case. But he would do it upon no
other terms, which at last was done, and the poor man released.” And
for this we are told that “Mr. Bunyan returned him his unfeigned
thanks, and often remembered him in his prayers, as, next to God, his
deliverer.”’ The whole of this story, so far as it relates to Bunyan,
is not only improbable, but utterly impossible. Bunyan was never
excommunicated, and he was certainly released from prison two or three
years previous to Dr. Barlow becoming a bishop. The critical times to
which he alludes, refer doubtless to the Popish plot, which took place
in 1678, Bunyan having been released in 1672. The probability is, that
Dr. Owen did about 1678 apply to the bishop of Lincoln for the release
of some poor prisoner under sentence of excommunication, it being his
province to release such prisoners upon their making peace with the
Church. If this person was a friend of Bunyan’s, his prayers for the
bishop, and acknowledgments for this act of kindness, are readily
accounted for. That Barlow had nothing to do with Bunyan’s release is
now perfectly clear; because all, even the minutest particulars
relative to it, have been discovered. This is a very romantic history,
and necessarily leads us back to the battle of Worcester. At this
battle, the republicans were numerous, well disciplined, and led by
experienced officers; the royal army was completely routed, and its
leaders, who survived the battle, were subject to the severest
privations. Charles found refuge at Boscobel House, and, disguised as a
woodcutter, was hid in an oak. His adventures and hair-breadth escapes
fill a volume:—the parliament offered one thousand pounds reward for
his apprehension. At length, after wandering in various disguises forty
days, he arrived at Brighton, then a small fishing town, and here his
friends succeeded in hiring a fishing boat to take him to France.
Numerous histories of this extraordinary escape were published, but no
two of them agree, excepting that, to please the king, all the credit
was given to Roman Catholics. Of these narratives, that by Dr. Lingard
has the strangest blunder. When they left Shoreham, ‘The ship stood
with easy sail towards the Isle of Wight, as if she were on her way to
Deal, to which port she was bound’[276]—Deal being exactly in the
contrary direction! Carte has the best account. The vessel was bound
for Poole, coal-laden; they left Shoreham at seven a.m. under easy
sail; and at five, being off the Isle of Wight, with the wind north,
she stood over to France, and returned to Poole, no one discovering
that they had been out of their course. A letter recently discovered
among the archives of the Society of Friends at Devonshire House solves
every difficulty. It is written by Ellis Hookes to the wife of George
Fox, dated January, 1670—

‘Yesterday there was a friend (a quaker) wth the king, one that is John
Groves mate, he was the may yt. was mate to the master of the
fisher-boat yt carried the king away when he went from Worcester fight,
and only this friend and the master knew of it in the ship, and the
friend carried him (the king) ashoare on his shoulders. the king knew
him again, and was very friendly to him, and told him he remembered him
and of severall tings yt was done in ye ship att the same time. the
friend told him the reason why he did not come all this while was yt he
was satisfied in yt he had peace and satisfaction in himself yt he did
what he did to releiue a man in distresse and now he desired nothing of
him (the king) but that he would sett friends at libertie who were
great sufferers or to that purpose and told the king he had a paper of
110 that were premunired yt had lain in prison about 6 years and none
can release ym but him. Soe the king took the paper and said there was
many of ym and yt they would be in again in a monthes time and yt the
country gentlemen complained to him yt they were so troubled wth the
quakers. So he said he would release him six. but ye friend thinkes to
goe to him again, for he had not fully cleared himselfe.’

This letter is endorsed by Fox himself, ‘E Hookes to M F of passages
consering Richard Carver, that cared the King of his backe.’

E. Hooke’s next letter, addressed to George Fox, thus continues the
narrative—

‘February, 1669-70.

‘Dear G. F. As for the friend that was with the King, his love is to
thee. He has been with the King lately, and Thomas Moore was with him,
and the King was very loving to them. He had a fair and free
opportunity to open his mind to the King, and the King has promised to
do for him, but willed him to wait a month or two longer. I rest thy
faithful friend to serve thee,

‘E.H.’[277]


The captain of the fisher-boat was Nicholas Tattersall, whose grave,
covered with a slab of black marble, is still to be seen in Brighton
church-yard, with a long poetical inscription, now scarcely legible. On
the Restoration, he applied for his reward, and was made a commander in
the royal navy, with an annuity to him and his heirs for ever of £100.
The family have recently become extinct. His fisher-boat was moored for
a considerable time in the Thames, opposite Whitehall. Years had rolled
on, but the Quaker mate who had so materially assisted the flying
prince—by keeping the secret—arranging the escape with the crew, and
when, in fear of danger from a privateer, rowing the prince ashore, and
in shoal water carrying him on his shoulders to the land, near the
village of Fecamp, in Normandy, yet he had not been with the king to
claim any reward. This escape took place in 1651, and nearly twenty
years had elapsed, ten of which were after the Restoration; so that in
all probability the king, who with all his faults was not ungrateful,
was agreeably surprised with his appearance at the palace. Whatever
alteration the rough life of a sailor had made on his appearance, the
king at once recognized him. All the progress he had made as to worldly
prosperity was from being mate of a fisher-boat, under Tattersall, to
becoming mate of a West Indiaman, under Captain Grove. His Majesty, who
had passed his time more with courtiers than with Quakers, was
doubtless astonished that a poor man, having such a claim on his
bounty, should have been so many years without seeking his recompense.
On asking the reason, the Quaker nobly answered to this effect, That
the performance of his duty in saving the life of the hunted prince,
was only a moral obligation, for the discharge of which God had amply
repaid him by peace and satisfaction in his mind and conscience. And
now, Sire, I ask nothing for myself, but that your Majesty would do the
same to my friends that I did for you—set the poor pious sufferers at
liberty, that they may bless you, and that you may have that peace and
satisfaction which always follows good and benevolent actions. The king
attempted feebly to argue, that they would soon offend again, and that
they were much complained of by the country gentlemen. How readily the
sailor might have said to his sailor king, Alter the ship’s articles,
let all the crew fare alike as to their free choice in religion, and
there will be no grumbling in your noble ship; every subject will do
his duty. The king offered to release any six, and we may imagine the
sailor’s blunt answer, What, six poor Quakers for a king’s ransom!! His
Majesty was so pleased as to invite him to come again, when he
introduced another member of the Society of Friends, Thomas Moore. At
this period an amazing number of Friends, men and women, were in the
jails throughout the kingdom, torn from their families, and suffering
most severe privations, under which great numbers had perished. The
application for the release of the survivors, thus happily commenced,
was followed up with zeal and energy, and crowned with great success.
This narrative solves all those difficulties which rendered that
remarkable event extremely mysterious. The question naturally arises
why so debauched and dissolute a king should prefer such tight-laced
Christians to be the peculiar objects of his mercy. The reason is
perfectly obvious, he owed his life to one of their members, who,
however poor as to this world, possessed those riches of piety which
prevented his taking any personal reward for an act of duty. Shade of
the noble sailor, thy name, Richard Carver, is worthy of all honour!
And the more so, because thy gallant bearing has been studiously
concealed in all the histories of these important transactions. Had he
been a mischief-making Jesuit, like Father Huddleston, his noble deed
would have been trumpeted forth for the admiration of the world in all
ages. His name was left to perish in oblivion, because he was of a
despised sect. It is an honour to Christianity that a labouring man
preferred the duty of saving the life of a human being, and that of an
enemy, to gaining so easily heaps of glittering gold. And when all the
resources of royalty were ready munificently to reward him, he, like
Moses, preferred the rescue of his suffering friends to personal
honours or emoluments—even to all the riches of England!

The efforts of Carver and Moore were followed by most earnest appeals
for mercy by George Whitehead, who with Moore appeared before the king
in council several times, until at length the royal word sanctioned
this act of mercy. The Quakers were then appealed to by sufferers of
other denominations, and advised them to obtain the permission of the
king in council, that their names might be inserted in the deed;
rendering them all the assistance that was in their power. Great
difficulties were encountered in passing the cumbrous deed through the
various offices, and then in pleading it in all parts of the country.
The number of Quakers thus released from imprisonment was 471, being
about the same number as those who had perished in the jails. The rest
of the prisoners liberated by this deed were Baptists and Independents,
and among the former was JOHN BUNYAN.

A very circumstantial narrative of these proceedings, copies of the
minutes of the privy council, and other documents, will be found in the
introduction to The Pilgrim’s Progress.[278] One of these official
papers affords an interesting subject of study to an occasional
conformist. It is the return of the sheriff of Bedfordshire, stating
that ALL the sufferings of Bunyan—his privation of liberty, sacrifice
of wife, children, and temporal comforts, with the fear of an
ignominious death—were for refusing to attend his parish church and
hear the Common Prayer service.

When it is considered that Bunyan was very severe in his remarks upon
the Quakers, the event reflects no ordinary degree of honour upon the
Society of Friends, at whose sole charge, and entirely by their own
exertions, this great deed of benevolence was begun, carried on, and
completed. It is difficult to ascertain the exact duration of this sad
imprisonment, because we cannot discover any record of the day of his
release. His imprisonment commenced November 13, 1660, and his pardon
under the great seal is dated September 13, 1672. As the pardon
included nearly 500 sufferers, it occupied some time to obtain official
duplicates to be exhibited at the assizes and sessions for the various
counties. A letter from E. Hooks to Mrs. Fox intimates that none were
released on the 1st November 1672. Another letter shows that the
Bedfordshire prisoners were discharged before January 10, 1673;[279]
confirming Bunyan’s own account, published by him in the Grace
Abounding, 1680, that his imprisonment lasted complete twelve
years.[280]

During the latter period of his imprisonment, probably from the time of
his receiving the royal license to preach, May 15, 1672, he enjoyed
extraordinary liberty—visiting those who had been kind to his family,
and preaching in the surrounding counties. An entry in the records of
the city of Leicester proves that he was there, and claimed the liberty
of preaching—‘John Bunyan’s license bears date the 15th of May 1672, to
teach as a Congregational person, being of that persuasion, in the
house of Josias Roughed, Bedford, or in any other place, room, or
house, licensed by his Majestie’s memorand. The said Bunyan shewed his
license to Mr. Mayor, Mr. Overinge, Mr. Freeman, and Mr. Browne, being
then present, the 6th day of October, 1672, that being about two months
before his final release from jail.’[281]

His first object, upon recovering his liberty, appears to have been the
proper arrangement of his worldly business, that he might provide for
the wants of his family, a matter of little difficulty with their
frugal habits. He, at the same time, entered with all his soul into his
beloved work of preaching and writing, to set forth the glories of
Immanuel. The testimony of one who was his ‘true friend and long
acquaintance,’ is, that one of the first fruits of his liberation was
to visit those who had assisted him and comforted his family during his
incarceration, encouraging those who were in fear of a prison, and
collecting means of assistance to those who still remained prisoners;
traveling even to remote counties to effect these merciful
objects.[282]

While the premises occupied by Mr. Roughed were being converted into a
capacious meeting-house, the pastor was indefatigable in visiting the
sick, and preaching from house to house, settling churches in the
villages, reconciling differences, and extending the sacred influences
of the gospel, so that in a very short time he attained the appellation
of Bishop Bunyan—a title much better merited by him than by the downy
prelates who sent him to jail for preaching that which they ought to
have preached.

He formed branch churches at Gamlingay, Hawnes, Cotton-end, and
Kempston, in connection with that at Bedford. When he opened the new
meeting-house, it was so thronged that many were constrained to stay
without, though it was very spacious, every one striving to partake of
his instructions. Here he lived, in much peace and quiet of mind,
contenting himself with that little God had bestowed upon him, and
sequestering himself from all secular employments to follow that of his
call to the ministry.[283] The word ‘sequestering’ would lead us to
conclude, that his business was continued by his family, under his
care, but so as to allow him much time for his Christian duties, and
his benevolent pursuits. His peaceful course was interrupted by a
severe controversy with the Christian world upon the subject of
communion at the Lord’s Table, which had commenced while he was in
prison. He would admit none but those who, by a godly conversation,
brought forth fruits meet for repentance, nor dared he to refuse any
who were admitted to spiritual communion with the Redeemer. Every sect
which celebrated the Lord’s Supper, fenced the table round with ritual
observances, except the Baptist church at Bedford, which stood
preeminent for non-sectarianism. A singular proof of this is, that the
catechism called Instruction of the Ignorant, written and published by
Bunyan, is admirably adapted for the use, not only of his own church,
but of Christians of all denominations.

His spirit was greatly refreshed by finding that his precept and
example had been blessed to his son Thomas. On the 6th of the 11th
month, 1673, he passed the lions, and was welcomed into the house
called Beautiful, uniting in full communion with his father’s church.
There doubtless was, as Mercy expresses it, ‘music in the house, music
in the heart, and music also in heaven, for joy that he was here.’[284]
He afterwards became a village preacher.

Bunyan was by no means a latitudinarian. No one felt greater decision
than he did for the truths of our holy faith. When his Lord’s design in
Christianity was, as he thought, perverted by a beneficed clergyman,
then he sent forth from his prison an answer as from a son of thunder,
even at the risk of his life. His love for the pure doctrines of the
gospel was as decided as his aversion to sectarian titles. ‘As for
those factious titles of Anabaptists, Independents, Presbyterians, or
the like, I conclude that they came neither from Jerusalem, nor from
Antioch, but rather from hell and Babylon, for they naturally tend to
divisions.’[285] The only title that he loved was that of Christian.
‘It is strange to see how men are wedded to their own opinions, beyond
what the law of grace and love will admit. Here is a Presbyter—here an
Independent and a Baptist, so joined each man to his own opinions, that
they cannot have that communion one with another as by the testament of
the Lord Jesus they are commanded and enjoined.’[286] The meaning which
he attached to the word ‘sectarian’ is very striking—Pharisees are
sectarians, they who in Divine worship turn aside from the rule of the
written Word, and in their manner do it to be seen of men—these are
sectaries.[287] Bunyan was most decided as to the importance of baptism
and the Lord’s Supper. ‘Do you think that love letters are not desired
between lovers? Why these, God’s ordinances, they are his love letters,
and his love tokens, too. No marvel, then, if the righteous do so
desire them. “More to be desired are they than gold, yea, than much
fine gold; sweeter also than honey, and the honey-comb.” Christ made
himself known to his disciples in breaking of bread; who would not,
then, that loves to know him, be present at such an ordinance? Ofttimes
the Holy Ghost, in the comfortable influence of it, has accompanied the
baptized in the very act of administering of it.’ His views of the
fellowship of the saints were equally explicit—‘Church fellowship,
rightly managed, is the glory of all the world. No place, no community,
no fellowship, is adorned and bespangled with those beauties, as is a
church rightly knit together to their Head, and lovingly serving one
another.’[288] Such he admitted to the table of their common Lord; but,
in his esteem, to communicate with the profane was all one with
sacrificing to the devil.

All this liberality was accompanied by very strict notions of church
fellowship, not allowing private judgment in the withdrawing of any
member, if the church withheld its approbation. Mary Tilney had been
cruelly robbed by the persecuting Justice Porter, for not attending the
parish church. He carted away all her goods, beds, and bedding, even to
the hangings of her rooms. She was a most benevolent widow, and was
more troubled with the crying and sighing of her poor neighbours, than
with the loss of her goods. Harassed by persecution at Bedford, she
removed to London, and requested her dismission to a church of which
her son-in-law was pastor, which was refused. As the letter announcing
this to her is a good example of Bunyan’s epistolary correspondence, it
is carefully extracted from the church book.

‘Our dearly-beloved sister Tilney.

‘Grace, mercy, and peace be with you, by Jesus Christ our Lord.
Amen.

‘I received your letter, and have presented it to the sight of the
brethren, who, after due consideration of your motion, have jointly
concluded to give you this answer. This for yourself (honoured sister),
you are of high esteem with the church of God in this place, both
because his grace hath been bestowed richly upon you, and because of
your faithful fellowship with us; for you have been rightly a daughter
of Abraham while here, not being afraid with any amazement. Your holy
and quiet behaviour, also, while with patience and meekness, and in the
gentleness of Christ, you suffered yourself to be robbed for his sake,
hath the more united our affections to you in the bowels of Jesus
Christ. Yea, it hath begotten you reverence, also, in the hearts of
them who were beholders of your meekness and innocency while you
suffered; and a stinging conviction, as we are persuaded, in the
consciences of those who made spoil for themselves; all which will
redound to the praise of God our Father, and to your comfort and
everlasting consolation by Christ, in the day he shall come to take
vengeance for his people, and to be glorified in them that believe.
Wherefore we cannot (our honoured sister) but care for your welfare,
and increase of all good in the faith and kingdom of Christ, whose
servant you are, and whose name is written in your forehead; and do
therefore pray God and our Father, that he would direct your way, and
open a door in his temple for you, that you may eat his fat and be
refreshed, and that you may drink the pure blood of the grape. And be
you assured that, with all readiness, we will help and forward you what
we can therein, for we are not ashamed to own you before all the
churches of Christ.

‘But, our dearly beloved, you know that, for our safety and your
profit, it is behoofful that we commit you to such, to be fed and
governed in the Word and doctrines as, we are sufficiently persuaded,
shall be able to deliver you up with joy at the coming of our Lord
Jesus Christ with all his saints: otherwise we (that we say not you)
shall receive blushing and shame before him and you; yea, and you also,
our honoured sister, may justly charge us with want of love, and a due
respect for your eternal condition, if, for want of care and
circumspection herein, we should commit you to any from whom you should
receive damage, or by whom you should not be succoured and fed with the
sincere milk of the incorruptible Word of God, which is able to save
your soul. Wherefore we may not, neither dare give our consent that you
feed and fold with such whose principles and practices, in matters of
faith and worship, we, as yet, are strangers to, and have not received
commendations concerning, either from works of theirs or epistles from
others. Yourself, indeed, hath declared that you are satisfied therein;
but, elect sister, seeing the act of delivering you up is an act of
ours and not yours, it is convenient, yea, very expedient, that we, as
to so weighty a matter, be well persuaded before. Wherefore we beseech
you, that, for the love of our Lord Jesus Christ, you give us leave to
inform ourselves yet better before we grant your request; and that you
also forbear to sit down at the table with any without the consent of
your brethren. You were, while with us, obedient, and we trust you will
not be unruly now. And for the more quick expedition of this matter, we
will propound before you our further thoughts. 1. Either we shall
consent to your sitting down with brother Cockain, brother Griffith,
brother Palmer, or other, who, of long continuance in the city, have
showed forth their faith, their worship, and good conversation with the
Word; 2. Or if you can get a commendatory epistle from brother Owen,
brother Cockain, brother Palmer, or brother Griffith, concerning the
faith and principles of the person and people you mention, with desire
to be guided and governed by, you shall see our readiness, in the fear
of God, to commit you to the doctrine and care of that congregation.
Choose you whether of these you will consent unto, and let us hear of
your resolution. And we beseech you, for love’s sake, you show, with
meekness, your fear and reverence of Christ’s institution; your love to
the congregation, and regard to your future good. Finally, we commit
you to the Lord and the Word of his grace, who is able to build you up,
and to give you an inheritance among them that are sanctified. To God,
the only wise, be glory and power everlasting. Amen.—Your affectionate
brethren, to serve you in the faith and fellowship of the gospel.

‘Sent from Bedford, the 19th of the Fourth Month, 1671.

As a farther illustration of Bunyan’s sentiments on this subject, we
give the following letter to the church at Braintree:—

‘The 7th of the Twelfth Month, 1676 (Feb. 1677).

‘The church of Christ in and about Bedford, to the church of Christ in
and about Braintree, sendeth greeting,

‘Holy and beloved—We, fellow-heirs with you of the grace of life,
having considered your request concerning our honoured and beloved
brother, Samuel Hensman: that he shall be given up to you for your
mutual edification, and his furtherance and joy of faith; and
considering also, in the capacity he now standeth by reason of his
habitation amongst you, his edification is to be from you, not from
us—he being, by God’s providence (by which he disposeth the world),
placed at such a distance from us. And considering, also, the great end
of Christ our Lord, in ordaining the communion of saints, is his glory
in their edification, and that all things are to be done by his command
to the edification of the body in general, and of every member in
particular, and that this we oft (ought?) to design in our receiving
him, and giving up to other churches, and not to please ourselves: do
as before God and the elect angels, grant and give up to you our elect
brother, to be received by you in the Lord, and to be nourished, in the
church at Braintree, with you as one that is dear to the Father and our
Lord Jesus Christ; and this we the willinger do, because, as we are
informed concerning you, beloved, you are not rigid in your principles,
but are for communion with saints as saints, and have been taught by
the Word to receive the brotherhood, because they are beloved, and
received of the Father and the Son, to whose grace we commend you, with
the brother of late a member with us, but now one of you. Grace be with
you all. Written by the appointment of the church here, and subscribed,
in her name, by your brethren, as followeth:—

John Bunyan

    Sam. Fenn. Oliver Stot.
    John Fenn. Thomas Cooper.
    Luke Astwood. John Croker.

The late Mr. Kilpin of Bedford considered the whole of this letter to
be entered in the minutes in Bunyan’s hand-writing.

There is also in the church book the copy of a letter, in 1674,
addressed to the ‘church sometime walking with our brother Jesse,’
refusing to dismiss to them Martha Cumberland, unless they were
certified that they continued in the practice of mixed communion. In
these sentiments Bunyan lived and died. His church remains the same to
the present day. In the new, commodious, and handsome meeting-house,
opened in 1850, there is a baptistery, frequently used. The present
minister, the amiable and talented John Jukes, baptizes infants, and
receives the assistance of a neighbouring Baptist minister to baptize
adults.

Not only had Bunyan clear, well-defined, and most decided views of the
ordinances of the gospel, but also of all its doctrines. His knowledge
upon those solemn subjects was drawn exclusively from the sacred pages;
nor dared he swerve in the slightest degree from the path of duty;
still he belonged to no sect, but that of Christian, and the same
freedom which had guided him in forming his principles, he cheerfully
allowed to others. Hitherto, water baptism had been considered a
pre-requisite to the Lord’s table by all parties. The Episcopalians,
Presbyterians, and Independents, had denounced the Baptists as guilty
of a most serious heresy, or blasphemy, in denying the right of infants
to baptism; not only did they exclude the Baptists from communion with
their churches, but they persecuted them with extreme rigour. When the
Independents made laws for the government of their colony in America,
in 1644, one of the enactments was, ‘That if any person shall either
openly condemn, or oppose the baptizing of infants, or seduce others,
or leave the congregation during the administration of the rite, they
shall be sentenced to banishment.’ The same year a poor man was tied up
and whipped, for refusing to have his child baptized. ‘The Rev. J.
Clarke, and Mr. O. Holmes, of Rhode Island, for visiting a sick Baptist
brother in Massachusetts, instead of being admitted to the Lord’s
table, they were arrested, fined, imprisoned, and whipped.’ At this
very time, the Baptists formed their colony at Rhode Island, and the
charter concludes with these words, ‘All men may walk as their
consciences persuade them, every one in the name of his God.’ This is
probably the only spot in the world where persecution was never known.
The Baptists considered that immersion in water was the marriage rite
between the believer and Saviour; that to sit at the Lord’s table
without it was spiritual adultery, to be abhorred and avoided, and
therefore refused to admit any person to the Lord’s table who had not
been baptized in water upon a personal profession of faith in the
Saviour. This was the state of parties when Bunyan, at the commencement
of his pastorate, entered into the controversy. He had been promised a
commendation to his book by the great, the grave, ‘the sober’ Dr. Owen,
but he withdrew his sanction. ‘And perhaps it was more for the glory of
God, that truth should go naked into the world,’ said Bunyan, ‘than as
seconded by so weighty an armour-bearer as he.’[289] Bunyan denied that
water could form a wedding garment, or that water baptism was a
pre-requisite for the Lord’s table, or that being immersed in water was
putting on our Lord’s livery, by which disciples may be known. ‘Away,
fond man, do you forget the text, “By this shall all men know that ye
are my disciples, if ye have love one to another.”’[290] And attempt
was made to embroil Bunyan in a public disputation in London upon this
subject, which he very wisely avoided.[291] This controversy will be
found in our second volume, and is deeply interesting, making allowance
for the esprit de corps manifested on all sides. A verse in the emblems
is very pertinent upon the violence of this dispute:—

‘Our gospel has had here a summer’s day,
But in its sunshine we, like fools, did play;
Or else fall out, and with each other wrangle,
And did, instead of work, not much but jangle.’[292]


After a lapse of nearly two centuries, Bunyan’s peaceable principles
have greatly prevailed; so that now few churches refuse communion on
account of the mode, in which water baptism has been administered. The
Baptists are no longer deemed heretics as they formerly were. Dr. Watts
aided this kindly feeling—‘A church baptized in infancy, or in adult
age, may allow communion to those that are of the contrary practice in
baptism.’[293] Robert Robinson praises Bunyan’s work, and advocates his
sentiments upon the most liberal principles. One of his remarks is very
striking:—‘Happy community! that can produce a dispute of one hundred
and fifty years unstained with the blood, and unsullied with the fines,
the imprisonments, and the civil inconveniences of the disputants. As
to a few coarse names, rough compliments, foreign suppositions, and
acrimonious exclamations, they are only the harmless squeakings of men
in a passion, caught and pinched in a sort of logical trap.’[294] To
this time, Bunyan was only known as an extraordinarily talented and
eloquent man, whose retentive memory was most richly stored with the
sacred Scriptures. All his sermons and writings were drawn from his own
mental resources, aided, while in prison, only by the Bible, the
Concordance, and Fox’s Book of Martyrs. Very emphatically he says, ‘I
am for drinking water out of my own cistern.’ ‘I find such a spirit of
idolatry in the learning of this world, that had I it at command I
durst not use it, but only use the light of the Word and Spirit of
God.’ ‘I will not take of it from a thread even to a shoe
latchet.’[295] It must not be understood that he read no other works
but his Bible and Book of Martyrs, but that he only used those in
composing his various treatises while in confinement. He certainly had
and read The Plain Man’s Pathway, Practice of Piety, Luther on the
Galatians, Clarke’s Looking-glass for Saints and Sinners, Dodd on the
Commandments, Andrews’ Sermons, Fowler’s Design of Christianity,
D’Anvers and Paul on Baptism, and doubtless all the books which were
within his reach, calculated to increase his store of knowledge.

About this time he published a small quarto tract, in which he
scripturally treats the doctrine of eternal election and reprobation.
This rare book, published for sixpence, we were glad to purchase at a
cost of one guinea and a half, because a modern author rejected its
authenticity! It is included in every early list of Bunyan’s works, and
especially in that published by himself, in 1688, to guard his friends
from deception; for he had become so popular an author that several
forgeries had been published under his initials. These few pages on
election contain a scriptural treatise upon a very solemn subject,
written by one whose mind was so imbued by the fear of God, as to have
cast out the fear of man; which so generally embarrasses writers upon
this subject. It was translated into Welsh, and is worthy an attentive
perusal, especially by those who cannot see the difference between
God’s foreknowledge and his foreordination.

A new era was now dawning upon him, which, during the last ten years of
his life, added tenfold to his popularity. For many years his
beautifully simple, but splendid allegory, The Pilgrim’s Progress, lay
slumbering in his drawer.[296] Numerous had been his consultations with
his pious associates and friends, and various had been their opinions,
whether it was serious enough to be published. All of them had a solemn
sense of the impropriety of anything like trifling as to the way of
escape from destruction, and the road to the celestial city. It appears
strange to us, who have witnessed the very solemn impressions, in all
cases, made by reading that book, that there could have been a doubt of
the propriety of treating in a colloquial manner, and even under the
fashion of a dream, those most important truths. Some said, ‘John,
print it’; others said, ‘not so.’ Some said, ‘it might do good’; others
said, ‘no.’ The result of all those consultations was his
determination, ‘I print it will,’ and it has raised an imperishable
monument to his memory. Up to this time, all Bunyan’s popularity arose
from his earlier works, and his sermons. Leaving out of the question
those most extraordinary books, The Pilgrim’s Progress and Holy War,
his other writings ought to have handed down his name, with honour and
popularity, to the latest posterity. While the logical and ponderous
works of Baxter and Owen are well calculated to furnish instruction to
those who are determined to obtain knowledge, the works of Bunyan
create that very determination, and furnish that very knowledge, so
blended with amusement, as to fix it in the memory. Let one
illustration suffice. It is our duty to love our enemies, but it is a
hard lesson; we must learn it from the conduct of the Divine
Creator—‘There is a man hates God, blasphemes his name, despises his
being; yea, says there is no God. And yet the God that he carrieth it
thus towards doth give me his breakfast, dinner, and supper; clothes
him well, and, when night comes, has him to bed, gives him good rest,
blesses his field, his corn, his cattle, his children, and raises him
to high estate; yea, and this our God doth not only once or twice, but
until these transgressors become old; his patience is thus extended
years after years, that we might learn of him to do well.’[297] All the
works of Bunyan abound with such striking lessons, as to render them
extremely valuable, especially to Sunday-school teachers and ministers,
to enliven their addresses and sermons. But, in The Pilgrim’s Progress,
the world has acknowledged one train of beauties; picture after
picture, most beautifully finished, exhibiting the road from
destruction to the celestial city; our only difficulty in such a
display being to decide as to which is the most interesting and
striking piece of scenery.[298] The editor’s introduction to that
extraordinary book is intended to prove that it was written while the
author was imprisoned for refusing to submit his conscience to human
laws, and that it is a perpetual monument to the folly of persecution;
the peculiar qualifications of the author are displayed in its having
been a spontaneous effusion of his own mind, unaided by any previous
writer; an analysis is given of all prior pilgrimages, in which, more
especially in The Pilgrims, The Pylgremage of the Soule, Grande Amoure,
and in The Pilgrim of Loretto, the reader will find a faithful picture
of some of the singularities of Popery drawn by itself; an account of
the editions, forgeries, errors in printing, versions and translations
of this wonderful book; the opinions of the learned and pious of its
merits, principal scenes, and a synopsis. It has been the source of
very numerous courses of lectures by ministers of all denominations;
and has been turned into a handsome volume of hymns, adapted for public
worship, by the late Mr. Purday, a friend of John Wesley’s, and a
laborious preacher for more than half a century.

Great efforts have been made by the most popular artists to enliven the
scenes of the pilgrimage; but no colour glows like the enchanting words
of Bunyan. No figures are so true to nature, and so life-like. Those
eminent engravers, Sturt and Strut, Stothard and Martin, with the prize
efforts excited by the Art Union of England, and the curious outlines
by Mrs. M’Kenzie, the daughter of a British admiral, have endeavoured
to exhaust the scenes in this inexhaustible work of beautiful scenery.
The most elegant and correct edition is the large-paper, sumptuous
volume by Mr. Bogue, admirably illustrated with new designs, engraved
on wood in superior style—a volume worthy the drawing-room of queens
and emperors. The designs, also, of the late David Scott, recently
published at Edinburgh, are new, and peculiarly striking. His entrance
to the Valley of the Shadow of Death is mysteriously impressive, a fit
accompaniment to Bunyan’s description, which is not excelled by any
thing in Dante, Spencer, or Milton. In both parts of The Pilgrim’s
Progress this scene is full of terrific sublimity. But we must be
excused, if we most warmly recommend our own offspring—the present
edition—as combining accuracy, elegance, and cheapness, with the
addition of very numerous notes, which, we trust, will prove highly
illustrative and entertaining.

The carping criticisms of Mr. Dunlop, in his History of Fiction, and of
an author in the Penny Encyclopedia, are scarcely worth notice. The
complaint is, want of benevolence in the hero of the tale. How singular
it is, and what a testimony to its excellence, that an intelligent
writer upon fictions should have been so overpowered with this
spiritual narrative, as to confound it with temporal things. Christian
leaves his wife and children, instead of staying with them, to be
involved in destruction—all this relates to inward spiritual feelings,
and to these only. Visited by compunctions of heart, Christian strives
to inspire his wife and children with the same, but in vain; he attends
solitarily to his spiritual state, taunted by his family, while, as to
temporal things, he becomes a better husband and father than ever he
was—but this is not prominent, because it is entirely foreign to the
author’s object, which is to display the inward emotions of the new
birth, the spiritual journey alone, apart from all temporal affairs.
Multitudes read it as if it was really a dream, the old sleeping
portrait confirming the idea. In the story, Christian most mysteriously
embodies all classes of men, from the prince to the peasant—the
wealthiest noble, or merchant, to the humbles mechanic or labourer—and
it illustrates the most solemn, certain truth, that, with respect to
the salvation of the soul, the poorest creature in existence is upon
perfect equality with the lordly prelate, or magnificent emperor, with
this word ringing in their ears, ‘the POOR have the gospel preached to
them.’ The Grace Abounding, or Life of Bunyan, is a key to all the
mysteries of The Pilgrim’s Progress, and Holy War.

Bunyan’s singular powers are those of description, not of invention. He
had lived in the city of destruction—he had heard the distant
threatening of the awful storm that was shortly to swallow it up in
unutterable ruin—he had felt the load of sin, and rejoiced when it was
rolled away before a crucified Saviour—he knew every step of the way,
and before he had himself passed the black river, he had watched
prayerfully over those who were passing, and when the gate of the city
was opened to let them enter, he had strained his eyes to see their
glory.

The purifying influence of The Pilgrim’s Progress may be traced in the
writings of many imaginative authors. How does it in several parts
beautify the admirable tale of Uncle Tom, and his Cabin. In that
inimitable scene, the death of the lovely Eva, the distressed negro,
watching with intense anxiety the progress of death, says, ‘When that
blessed child goes into the kingdom, they’ll open the door so wide,
we’ll all get a look in at the glory.’ Whence came this strange
idea—not limited to the poor negro, but felt by thousands who have
watched over departing saints? It comes from the entrance of Christian
and Hopeful into the celestial city—‘I looked in after them, and,
behold, the city shone like the sun; the streets, also, were paved with
gold, and in them they walked with crowns on their heads, palms in
their hands, and golden harps to sing praises, which, when I had seen,
I wished myself among them.’[299] How often has Bunyan’s wit sparkled
in sermons, and even in speeches delivered in the senate. Recently, in
a speech on the collation ministry, the following reference was
introduced:—‘Mr. Facing-both-ways, of honest John Bunyan, is not a
creature mankind can regard with any complacency; nor will they likely
suffer any one to act with one party, and reserve his principles for
another.’ It has also been strangely quoted in novel writing—thus in
Bell’s Villette—visiting a God-mother in a pleasant retreat, is said
‘to resemble the sojourn of Christian and Hopeful, beside the pleasant
stream, with green trees on each bank, and meadows beautified with
lilies all the year round.’ It is marvelous that a picture of nature
should have been so beautifully and strikingly described by an
unlettered artisan, as to be used in embellishing an elegant novel,
written nearly two centuries after his decease.[300]

The Pilgrim was followed by a searching treatise on The Fear of God.
The value of this book led to its republication by the Tract Society,
and 4000 copies have been circulated. It is a neat and acceptable
volume, but why altered? and a psalm omitted.[301] Bunyan says, ‘Your
great ranting, swaggering, roysters’; this is modernized into ‘Your
ranting boasters.’[302] Then followed, the Come and Welcome to Jesus
Christ. This was frequently reprinted, and hundreds of thousands have
been circulated to benefit the world. His popularity increased with his
years; efforts were made, but in vain, to steal him from his beloved
charge at Bedford. ‘He hath refused a more plentiful income to keep his
station,’ is the language of his surviving friend, Charles Doe. It is
not surprising that he was thus tempted to leave his poor country
church, for we are told by the same biographer, that ‘When Mr. Bunyan
preached in London, if there were but one day’s notice given, there
would be more people come together to hear him preach, than the
meeting-house could hold. I have seen to hear him preach, by my
computation, about 1200 at a morning lecture, by seven o’clock, on a
working day, in the dark winter time. I also computed about 3000 that
came to hear him one Lord’s-day, at London, at a town’s end
meeting-house, so that half were fain to go back again for want of
room, and then himself was fain at a back door to be pulled almost over
people to get up stairs to his pulpit.’ This took place in a large
meeting-house, erected in Zoar Street, either on the site or near the
Globe Theatre, Southwark.[303] On this spot, the prince of dramatists
amused and corrupted crowded houses; while in the immediate vicinity
were the stews and bear garden, frequented by libertines of the lowest
caste. One Sunday, in 1582, many were killed or miserably wounded while
attending the brutal sport of bear-baiting. Here, in the heart of
Satan’s empire, the prince of allegorists attracted multitudes, to be
enlightened by his natural eloquence, and to be benefited by the fruits
of his prolific and vivid imagination, at all times curbed and directed
by the holy oracles. It was a spacious building, covering about 2000
feet of ground (50 by 40), with three galleries, quite capable of
holding the number computed by Mr. Doe. We have, from correct drawings,
furnished our subscribers with the plan and elevation of this ancient
meeting-house. Having preached with peculiar warmth and enlargement,
one of his friends took him by the hand, and could not help observing
what a sweet sermon he had delivered; ‘Ay,’ said he, ‘you need not
remind me of that, for the devil told me of it before I was out of the
pulpit!’[304] Amongst his hearers were to be found the learned and the
illiterate. It was well known that Dr. John Owen, when he had the
opportunity, embraced it with pleasure, and sat at the feet of the
unlearned, but eloquent tinker. Charles II, hearing of it, asked the
learned D.D., ‘How a man of his great erudition could sit to hear a
tinker preach?’ to which the doctor replied, ‘May it please your
Majesty, if I could possess the tinker’s abilities, I would gladly give
in exchange all my learning.’

He now pictured the downward road of the sinner to the realms of death
and darkness in the Life of Badman. This was published in 1680, and is
written in a language which fraudulent tradesmen at that period could
not misunderstand; using terms now obsolete or vulgar. It is full of
anecdotes, which reveal the state of the times, as superlatively
immoral, and profane. He incidentally notices that a labourer received
eightpence or tenpence per day.[305] At that time, bread and all the
necessaries of life, excepting meat, were dearer than they are at
present. In fact, our days are much happier for the poor than any
preceding ones in British history. Bunyan’s notions of conscientious
dealing, will make all traders who read them—blush.[306]

November 12, 1681, Bunyan’s friend and fellow-labourer Samuel Fenn, was
removed from this world, and in the following year persecution raged
severely. The church was, for a season, driven from the meeting-house,
and obliged to assemble in the fields. The Word of the Lord was
precious in those days.

In 1682, while surrounded by persecution, he prepared and published his
most profound and beautiful allegory, The Holy War, made by Shaddai
upon Diabolus, for the Regaining of the Metropolis of the World; or,
The Losing and Taking again the Town of Mansoul.[307] The frontispiece
is the most accurate likeness of Bunyan that is extant; it is engraved
by White, from a drawing, also by him, now preserved in the print
department of the British Museum. From this drawing, carefully compared
with the print, we have furnished the expressive likeness which forms
the frontispiece to this volume. It has also a correct whole-length
portrait, with emblematical devices. This exceedingly beautiful and
most finished allegory has never been so popular as The Pilgrim’s
Progress, for reasons which are shown in the introduction to The Holy
War.[308] The whole narrative of this wondrous war appears to flow as
naturally as did that of the pilgrimage from the highly imaginative
mind of the author. Man, in his innocence, attracts the notice and
hatred of Apollyon. Nothing could be accomplished by force—all by
subtlety and deceit. He holds a council of war—selects his
officers—approaches—parleys, and gains admittance—then fortifies the
town against its king—Immanuel determines to recover it—vast armies,
under appropriate leaders, surround the town, and attack every gate.
The ear is garrisoned by Captain Prejudice and his deaf men. But he who
rides forth conquering and to conquer is victorious. All the pomp, and
parade, and horrors of a siege are as accurately told, as if by one who
had been at the sacking of many towns. The author had learnt much in a
little time, at the siege of Leicester. All the sad elements of war
appear, and make us shudder—masses of armed men with their slings and
battering-rams—clarions and shouts—wounded and slain, all appear as in
a panorama. The mind becomes entranced, and when sober reflection
regains her command, we naturally inquire, Can all this have taken
place in my heart? Then the armies of Diabolus, with his thousands of
Election Doubters, and as many Vocation Doubters, and his troops of
Blood-men—thousands slain, and yet thousands start into existence. And
all this in one man! How numberless are our thoughts—how crafty the
approaches of the enemy—how hopeless and helpless is the sinner, unless
Immanuel undertakes his recovery. The Holy War is a most surprising
narrative of the fall and of the recovery of man’s soul, as accurate as
it is most deeply interesting. It is one of the most perfect of
allegories.[309] There is as vast a superiority in Bunyan’s Holy War
over that by Chrysostom, as there is in the sun over a rush-light.

In 1684, he completed his Pilgrim’s Progress, with the Journey of a
Female Christian, her Children, and the Lovely Mercy; and now, as his
invaluable and active life drew towards its close, his labours were
redoubled. In his younger days, there appeared to have been no
presentiment on his part that the longest term of human life would with
him be shortened, but rather an expectation of living to old age,
judging from an expression in his Grace Abounding. when he enjoyed a
good hope, and bright anticipation of heavenly felicity, ‘I should
often long and desire that the last days were come. O! thought I, that
I were fourscore years old now, that I might die quickly and be gone to
rest.’[310] At that time he did not anticipate twelve years’
imprisonment in a wretched jail, nor the consequent effects it must
have upon his robust frame, well calculated to stand all weathers, but
easily sapped and undermined by a damp dungeon. Symptoms of decay,
after having enjoyed his liberty for about a year, led him to close his
Affectionate Advice to his Beloved Flock, on their Christian Behaviour;
with these words, ‘Thus have I written to you, before I die, to provoke
you to faith and holiness, and to love one another, when I am deceased,
and shall be in paradise, as through grace I comfortably believe; yet
it is not there, but here, I must do you good.’[311] It is remarkable
that Bunyan escaped all the dangers of the trying reign of James II,
who, at times, was a persecutor, and at times endeavoured, in vain, by
blandishments, to win the Nonconformists. His minions had their eyes
upon our pilgrim, but were foiled in every attempt to apprehend him;
all that he suffered was the occasional spoiling of his goods.[312]
Neither violence nor allurements induced him to deviate from his line
of duty. No fear of man appeared to agitate his breast—he richly
enjoyed that ‘perfect love,’ which ‘casteth out fear’ (1 John 4:18).
James did all that an unprincipled man could do to cajole the
Dissenters, that by their aid he might pull down the walls of
Protestantism, and give full sway to the Papacy. He attempted, among
many others, to bribe John Bunyan. He knew not how well he was read in
the Book of Martyrs; how well he was aware that ‘the instruments of
cruelty are in their habitations,’ and that the only advantage he could
have received, would have been the same that Polypheme, the monstrous
giant of Sicily, allowed to Ulysses, that he would eat his men first,
and do him the favour of being eaten last. Mr. Doe states that
‘Regulators were sent into all cities and towns corporate to new-model
the magistracy, by turning out some, and putting in others. Against
this Bunyan expressed his zeal with great anxiety, as foreseeing the
bad consequences that would attend it, and laboured with his
congregation to prevent their being imposed on in this kind. And when a
great man in those days, coming to Bedford upon some such errand, sent
for him, as it is supposed, to give him a place of public trust, he
would by no means come at him, but sent his excuse.’[313] He knew that
in his flesh he possessed what he calls ‘Adam’s legacy, a conduit pipe,
through which the devil conveys his poisoned spawn and venom,’[314] and
he wisely avoided this subtle temptation. He detested the ‘painted
Satan, or devil in fine clothes.’[315] It was one of these hypocritical
pretences to correct evil, while really meaning to increase it, and
which Bunyan calls, ‘the devil correcting vice.’ He was watchful, lest
‘his inward man should catch cold,’[316] and every attempt to entangle
him failed.

This godly jealousy led him to sacrifice worldly interests to an extent
not justifiable, if all the facts appear. When told that a very worthy
citizen of London would take his son Joseph apprentice without fee, and
advance his interests, he refused, saying, ‘God did not send me to
advance my family, but to preach the gospel.’

At this time he again manifested his lion heart, by writing and
preparing for the press a fearless treatise on Antichrist, and his
Ruin. In this he shows, that human interference with Divine worship, by
penal laws or constraint, is ‘Antichrist’—that which pretends to
regulate thought, and thus to reduce the kingdom of Christ to a level
with the governments of this world. In this treatise, he clearly
exhibits the meaning of that passage, so constantly quoted by the
advocates of tyranny and persecution (Ezra 7:26), and shows that the
laws interfered not with Divine worship, but that they upheld to the
fullest extent the principle of voluntary obedience (v 13); so that any
man putting constraint upon another in religious affairs, would be
guilty of breaking the law, and subject him to extreme punishment. This
was one of the last treatises which Bunyan prepared for the press, as
if in his dying moments he would aim a deadly thrust at Apollyon.
Reader, it is worthy your most careful perusal, as showing the certain
downfall of Antichrist, and the means by which it must be accomplished.

Feeling the extreme uncertainty of life, and that he might be robbed of
all his worldly goods, under a pretence of fines and penalties, he, on
the 23d of December, 1685, executed a deed of gift, vesting what little
he possessed in his wife. It is a singular instrument, especially as
having been sealed with a silver twopenny piece. The original is in the
church book, at Bedford:—

‘To all people to whom this present writing shall com, J. Bunyan of the
parish of St. Cuthbirt’s, in the towne of Bedford, in the county of
Bedford, Brazier send greeting. Know ye, that I the said John Bunyan as
well for, and in consideration of the natural affection and loue which
I have, and bear vnto my welbeloued wife, Elizabeth Bunyan, as also for
divers other good causes and considerations, me at this present
especially moneing, have given and granted, and by these presents, do
give, grant, and conferm vnto the said Elizabeth Bunyan, my said wife,
all and singuler my goods, chattels, debts, ready mony, plate, rings,
household stuffe, aparrel, vtensills, brass, peuter, beding, and all
other my substance, whatsoever moueable and immoueable, of what kinde,
nature, quality, or condition soever the same are or be, and in what
place or places soever the same be, shall or may be found as well in
mine own custodies, possession, as in the possession, hands, power, and
custody of any other person, or persons whatsoever. To have and to hold
all and singuler the said goods, chattels, debts, and all other, the
aforesaid premises vnto the said Elizabeth, my wife, her executors,
administerators, and assigns to her and their proper vses and behoofs,
freely and quietly without any matter of challinge, claime, or demand
of me the said John Bunyan, or of any other person, or persons,
whatsoever for me in my name, by my means cavs or procurement, and
without any mony or other thing, therefore to be yeeilded, paid or done
vnto me the said John Bunyan, my executors, administrators or assigns.
And I, the said John Bunyan, all and singular, the aforesaid goods,
chattels, and premises to the said Elizabeth my wife, her executors,
administrators, and assignes to the vse aforesaid, against all people
do warrant and forever defend by these presents. And further, know ye,
that I the said John Bunyan have put the said Elizabeth, my wife, in
peacable and quiet possession of all and singuler the aforesaid
premises, by the delivrye vnto her at the ensealing hereof one coyned
peece of silver, commonly called two pence, fixed on the seal of these
presents.[317]

‘In wittnes wherof, I the said John Bunyan have herevnto set my hand
and seall this 23d day of December, in the first year of the reigne of
our soueraigne lord, King James the Second of England, &c., in the year
of our lord and saviour, Jesus Christ, 1685.

John Bunyan

Sealed and delivered in the presence of vs, whos names are here vnder
written:—

John Bardolph. Willm Hawkes.
Nicholas Malin. Lewes Norman.


It appears from this deed that Bunyan continued in business as a
brazier, and it is very probable that he carried it on until his
decease. This deed secured to his wife what little he possessed,
without the trouble or expense of applying to the ecclesiastical courts
for probate of a will.

Among other opinions which then divided the Christian world, was a very
important one relative to the law of the ten commandments, whether it
was given to the world at large, or limited to the Jews as a peculiar
nation until the coming of Messiah, and whether our Lord altered or
annulled the whole or any part of that law. This question involves the
observance of the seventh-day Sabbath. An awful curse is denounced upon
those who do not continue in ALL things which are written in the book
of the law to do them (Gal 3:10; Deut 27:26). When an innovation upon
the almost universal practice of infant baptism had become an object of
inquiry only to be answered from the New Testament, it is not
surprising that the serious question, why God’s Sabbath-day had been
altered, should also be agitated with deep feeling. Generally, those
who advocated the restoration of the Jewish Sabbath were decidedly of
opinion that believers only were fit subjects for baptism, and that the
scriptural mode of administering it was by immersion; hence they were
called Seventh-day Baptists—Sabbatarians, or Sabbath-keepers.

Bunyan entered with very proper and temperate zeal into this
controversy. Popular feeling had no influence over him; nor could he
submit to the opinions of the ancient fathers. His storehouse of
knowledge was limited to the revealed will of God, and there he found
ample material to guide his opinion. His work upon this subject is
called, Questions about the Nature and Perpetuity of the Seventh-day
Sabbath; and proof that the First Day of the Week is the Christian
Sabbath. It is one of the smallest of his volumes, but so weighty in
argument as never to have been answered.

We now arrive at the last year of his eventful and busy life, during
which he published six important volumes, and left twelve others in
manuscript, prepared for publication. A list of these will be found in
The Struggler;[318] they are upon the most important subjects, which
are very admirably treated. We notice among these, The Jerusalem Sinner
Saved, or Good News for the Vilest of Men. It is a specimen of
preaching calculated to excite the deepest interest, and afford the
strongest consolation to a soul oppressed with the sense of sin. Great
sinner! thou art called to mercy by name. Arise! shoulder thy way into
court through any crowd,—‘say, Stand away, devil; stand away all
discouragements; my Saviour calls me to receive mercy.’ In this
treatise, Bunyan has repeated from memory what he had read in some book
when in prison, four and twenty years before. It is a curious legend,
which he doubtless believed to be true, and it displays his most
retentive memory.[319] His poetry, like his prose, was not written to
gain a name, but to make a deep impression. One of his professed
admirers made a strange mistake when he called them doggerel
rhymes.[320] His Caution to Watch Against Sin is full of solemn and
impressive thoughts, the very reverse of doggerel or burlesque. his
poem on the house of God is worthy of a most careful perusal; and
thousands have been delighted and improved with his emblems. One rhyme
in the Pilgrim can never be forgotten—

‘He that is down need fear no fall;
He that is low no pride;
He that is humble ever shall
Have God to be his guide,’ &c.


The careful perusal of every one of his treatises, has excited in my
mind a much livelier interest than any other religious works which, in
a long life, have come under my notice. In fact, the works of Bunyan to
a country minister may be compared to a vast storehouse, most amply
replenished with all those solemn subjects which call for his prayerful
investigation; well arranged, ready of access, striking in their
simplicity, full of vivid ideas conveyed in language that a novice may
understand. They are all so admirably composed that pious persons,
whether in houses of convocation or of parliament, or the inmates of a
workhouse, may equally listen to them with increasing delight and
instruction. No man ever more richly enjoyed the magnificent language
of Job. He called it ‘that blessed book.’[321] The deep interest that
he took in its scenery may be traced through all his writings. His
spirit, with its mighty powers, grasped the wondrous truths so
splendidly pourtrayed in that most ancient book. The inspired writings,
which so eminently give wisdom to the simple, expanded his mind, while
his mental powers were strengthened and invigorated by his so deeply
drinking into the spirit of the inspired volume.

The time was drawing near when, in the midst of his usefulness, and
with little warning, he was to be summoned to his eternal rest. He had
been seriously attacked with that dangerous pestilence which, in former
years, ravaged this country, called the sweating sickness, a malady as
mysterious and fatal as the cholera has been in later times. The
disease was attended by great prostration of strength; but, under the
careful management of his affectionate wife, his health became
sufficiently restored to enable him to undertake a work of mercy; from
the fulfillment of which, as a blessed close to his incessant earthly
labour, he was to ascend to his Father and his God to be crowned with
immortality. A father had been seriously offended with his son, and had
threatened to disinherit him. To prevent the double mischief of a
father dying in anger with his child, and the evil consequence to the
child of his being cut off from his patrimony, Bunyan again ventured,
in his weak state, on his accustomed work, to win the blessings of the
peace-maker. He made a journey on horseback to Reading, it being the
only mode of travelling at that time, and he was rewarded with success.
Returning home by way of London to impart the gratifying intelligence,
he was overtaken by excessive rains, and, in an exhausted state, he
found a kindly refuge in the house of his Christian friend Mr.
Strudwick, and was there seized with a fatal fever. His much-loved
wife, who had so powerfully pleaded for his liberty with the judges,
and to whom he had been united thirty years, was at a great distance
from him. Bedford was then two days’ journey from London. Probably at
first, his friends had hopes of his speedy recovery; but when the
stroke came, all his feelings, and those of his friends, appear to have
been absorbed, by the anticipated blessings of immortality, to such an
extent, that no record is left as to whether his wife, or any of his
children, saw him cross the river of death. There is abundant testimony
of his faith and patience, and that the presence of God was eminently
with him.

He bore his trying sufferings with all the patience and fortitude that
might be expected from such a man. His resignation was most exemplary;
his only expressions were ‘a desire to depart, to be dissolved, to be
with Christ.’ His sufferings were short, being limited to ten days. He
enjoyed a holy frame of mind, desiring his friends to pray with him,
and uniting fervently with them in the exercise. His last words, while
struggling with death, were, ‘Weep not for me, but for yourselves. I go
to the Father of our Lord Jesus Christ, who will, no doubt, through the
mediation of his blessed Son, receive me, though a sinner; where I hope
we ere long shall meet, to sing the new song, and remain everlastingly
happy, world without end. Amen.’ He felt the ground solid under his
feet in passing the black river which has no bridge, and followed his
pilgrim into the celestial city in August, 1688, in the sixtieth year
of his age. There is some uncertainty as to the day of his decease:
Charles Doe, in the Struggler, 1692, has August 31, and this has been
copied in all his portraits. In the life appended to the Grace
Abounding, 1692, his death-day is stated as August 12; and in the
memoir appended to the third part of the Pilgrim, also in 1692, the
date is August 17. The circumstances of his peaceful decease are well
compared by Dr. Cheever to the experience of Mr. Standfast, when he was
called to pass the river: the great calm—the firm footing—the address
to by-standers—until his countenance changed, his strong man bowed
under him, and his last words were, ‘Take me, for I come to thee.’ Then
the joy among the angels while they welcomed the hero of such spiritual
fights, and conducted his wandering soul to the New Jerusalem, which he
had so beautifully described as ‘the holy city’; and then his wonder
and amazement to find how infinitely short his description came to the
blissful reality.

The deep affliction that his church was plunged into led to several
special meetings. Wednesday, the 4th of September, ‘was kept in prayer
and humiliation for this heavy stroke upon us—the death of dear brother
Bunyan; it was appointed also, that Wednesday next be kept in prayer
and humiliation on the same account. At the meeting held on the 11th,
it was appointed that all the brethren meet together on the 18th of
this month, September, to humble themselves for this heavy hand of God
upon us, and also to pray unto the Lord for counsel and direction what
to do, in order to seek out for a fit person to make choice of for an
elder. On the 18th, when the whole congregation met to humble
themselves before God, by fasting and prayer, for his heavy and severe
stroke upon us in taking away our honoured brother Bunyan by death, it
was agreed by the whole congregation that care be taken to seek out for
one suitably qualified to be chosen an elder among us, and that care
was committed by the whole to the brethren at Bedford.’ Thus did the
church manifest that they had improved in wisdom under his ministry by
flying, in their extreme distress, to the only source of consolation.

The saddest feelings of sorrow extended to every place where he had
been known. His friend, the Rev. G. Cockayn, of London, says, ‘it
pleased the Lord to remove him, to the great loss and inexpressible
grief of many precious souls.’ Numerous elegies, acrostics, and poems
were published on the occasion of his decease, lamenting the loss thus
sustained by his country—by the church at large, and particularly by
the church and congregation at Bedford. One of these, ‘written by a
dear friend of his,’ is a fair sample of the whole:—

A SHORT ELEGY IN MEMORY OF MR. JOHN BUNYAN, WRITTEN BY A DEAR FRIEND OF
HIS.


The pilgrim traveling the world’s vast stage,
At last does end his weary pilgrimage:
He now in pleasant valleys does sit down,
And, for his toil, receives a glorious crown.
The storms are past, the terrors vanish all,
Which in his way did so affrighting fall;
He grieves nor sighs no more, his race is run
Successfully, that was so well begun.
You’ll say he’s dead: O no, he cannot die,
He’s only changed to immortality—
Weep not for him, who has no cause of tears;
Hush, then, your sighs, and calm your needless fears.
If anything in love to him is meant,
Tread his last steps, and of your sins repent:
If knowledge of things here at all remains
Beyond the grave, to please him for his pains
And suffering in this world; live, then, upright,
And that will be to him a grateful sight.
Run such a race as you again may meet,
And find your conversation far more sweet;
When purged from dross, you shall, unmix’d, possess
The purest essence of eternal bliss


‘He in the pulpit preached truth first, and then
He in his practice preached it o’er again.’


His remains were interred in Bunhill Fields, in the vault of his friend
Mr. Strudwick, at whose house he died. His tomb[322] has been visited
by thousands of pilgrims, blessing God for his goodness in raising up
such a man, so signally fitted to be a blessing to the times in which
he lived. All the accounts of his decease, published at the time, agree
as to his place of burial. The words of Mr. Doe, who probably attended
the funeral, are, ‘he was buried in the new burying-place, near the
artillery ground, where he sleeps to the morning of the
resurrection.’[323] His Life and Actions, 1692, records that ‘his
funeral was performed with much decency, and he was buried in the new
burying-ground by Moorfields.’ The Struggler calls it ‘Finsbury
burying-ground, where many London Dissenting ministers are laid.’[324]
Bunhill Fields burying-ground for Dissenters was first opened in 1666.
The inscription upon the tomb to his memory was engraven many years
after his funeral. It is not contained in the list of inscriptions
published in 1717. His widow survived him four years. He had six
children by his first wife, three of whom survived him—Thomas, Joseph,
and Sarah. His son Thomas joined his church in 1673, and was a preacher
in 1692. He appears to have been usefully employed in visiting absent
members until December 1718. My kind friend, the Rev. J. P. Lockwood,
rector of South Hackney, recently discovered entries in the register of
Kimbolton, in Huntingdonshire, probably of the descendants of this son,
Thomas. November 26, 1698, John Bonion and Mary Rogers, married: she
was buried, September 7, 1706; and he again married Anne, and buried
her in 1712, leaving a son and two daughters. His death is not
recorded. One of the descendants, Hannah Bunyan, died in 1770, aged
seventy-six years, and lies in the burial-ground by the meeting-house
at Bedford. John Bunyan’s son, Joseph, settled at Nottingham, and
marrying a wealthy woman, conformed to the Church. A lineal descendant
of his was living, in 1847, at Islington, near London, aged
eighty-four, Mrs. Senegar, a fine hearty old lady, and a Strict
Baptist. She said to me, ‘Sir, excuse the vanity of an old woman, but I
will show you how I sometimes spend a very pleasant half-hour.’ She
took down a portrait on canvas of her great forefather, and propped it
up on the table with a writing-desk, with a looking-glass by its side.
‘There, Sir, I look at the portrait, and then at myself, and can trace
every feature; we resemble each other like two pins.’ ‘Excepting the
imperial and moustachios,’ I replied; to which she readily assented. It
was the fact that there was a striking family likeness between the
picture and her reflection in the looking-glass. Another descendant,
from the same branch of the family, is now living at Lincoln. He was
born in 1775, and possessed a quarto Bible, published by Barker and
Bill in 1641, given by John Bunyan to his son Joseph. This was
preserved in his family until the present year, when it came into the
editor’s possession, with the following relics, which were, and I trust
will yet be preserved with the greatest care:—An iron pencase, made by
Bunyan the brazier, with some stumps of old pens, with which it is said
he wrote some of his sermons and books; the buckles worn by him, and
his two pocket-knives, one of them made before springs were invented,
and which is kept open by turning a ferrule; his apple-scoop, curiously
carved, and a seal; his pocket-box of scales and weights for money,
being stamped with the figures on each side of the coins of James and
Charles I.[325] These were given by Robert Bunyan, in 1839, then
sixty-four years of age, to a younger branch of the family, Mr. Charles
Robinson, of Wilford, near Nottingham (his sister’s son), for safe
custody. He died in 1852; while his aged uncle remains in good health,
subject to the infirmities of his seventy-eighth year. On many of the
blank spaces in the Bible are the registers of births and deaths in the
family, evidently written at the time. Those relics are deposited in a
carved oak box. They were sold with the late Mr. Robinson’s effects,
January, 1853, and secured for me by my excellent friend James Dix,
Esq., of Bristol, who met with them immediately after the sale, on one
of his journeys at Nottingham. They are not worshipped as relics, nor
have they performed miracles, but as curiosities of a past age they are
worthy of high consideration. Everything that was used by him, and that
survives the ravages of time, possesses a peculiar charm; even the
chair in which he sat is preserved in the vestry of the new chapel, and
is shown to those who make the pilgrimage to the shrine of Bunyan.[326]

In the same vestry is also a curious inlaid cabinet, small, and highly
finished. It descended from Bunyan to a lady who lived to an advanced
age—Madam Bithray; from her to the Rev. Mr. Voley; and of his widow it
was purchased to ornament the vestry of Bunyan’s meeting-house.

The personal appearance and character of our pilgrim’s guide, drawn by
his friend Charles Doe, will be found at the end of his Grace
Abounding; to which is appended his Dying Sayings—‘of
sin—afflictions—repentance and coming to Christ—of prayer—of the Lord’s
day, sermons, and week days: “Make the Lord’s day the market for thy
soul”—of the love of the world—of suffering—of death and judgment—of
the joys of heaven—and the torments of hell.’

How inscrutable are the ways of God! Had Bunyan lived a month longer,
he would have witnessed the glorious Revolution—the escape of a great
nation. The staff and hope of Protestant Europe was saved from a
subtle—a Jesuitical attempt—to introduce Popery and arbitrary
government. The time of his death, as a release from the incumbrance of
a material body, was fixed by infinite wisdom and love at that
juncture, and it ought not to be a cause of regret. His interest in the
welfare of the church ceased not with his mortal life. How swiftly
would his glorified spirit fly to see the landing of William, and hover
with joy over the flight of the besotted James! He was now in a
situation to prove the truth of that saying, ‘the angels desire to look
into’ the truth and spread of the glad tidings. How he would prove the
reality of his opinion, expressed in The Holy War, of the interest
taken by the inhabitants of heaven in the prosperity of the church on
earth. When Mansoul was conquered, the spirits that witnessed the
victory ‘shouted with that greatness of voice, and sung with such
melodious notes, that they caused them that dwell in the highest orbs
to open their windows, and put out their heads and look down to see the
cause of that glory’ (Luke 15:7-10).[327] So may we imagine that the
happy, happy, glorified spirit of Bunyan would look down rejoicing,
when, a few years after he had yielded up his pastoral cares, the seed
which he had been instrumental in sowing produced its fruit in such
numbers, that the old meeting-house was pulled down, and in its place a
large and respectable one was erected. And again, on the 20th February,
1850, with what joy would he look down upon the opening of a still
larger, more commodious, and handsome meeting-house, bearing his name,
and capable of holding 1150 worshippers. One of Bunyan’s pungent,
alarming sayings to the careless was, ‘Once die, we cannot come back
and die better.’[328] If anything could tempt him, in his angelic body,
to re-visit this earth, it would be to address the multitude at the new
Bunyan Chapel with his old sermon on The Jerusalem Sinner Saved, or
Good News to the Vilest of Men. But we have Moses and the
prophets—Christ and his apostles; if we shut our ears to them, neither
should we listen to a messenger from the New Jerusalem.

When it is recollected that Bunyan received the most imperfect
rudiments of education in a charity school when very young, which were
‘almost entirely’ obliterated by bad habits—that he was a hard-working
man through life, maintaining himself, a wife, and four children, by
his severe labour as a brazier—and yet, by personal efforts, he
educated himself and wrote sixty-two valuable religious treatises,
numbering among them his inimitable allegories, The Pilgrim’s Progress
and Holy War, made a Concordance to the Bible, and conducted important
controversies. Preaching, while at liberty, almost innumerable sermons
on the Lord’s-days and week-days, early in the morning and late at
night. Visiting his flock with pastoral care—founding churches in the
villages, and even in towns and cities far distant from his
dwelling—constantly giving advice to promote peace and good will, and
rendering benevolent aid by long journeys! His whole life presents to
us a picture of most astonishing, energetic perseverance. Every moment
of time must have been employed as if he valued it as a precious trust,
which, if once lost, could never be regained. Who of us can compare our
life with his last thirty years, and not blush with shame!

The finest trait in Bunyan’s Christian character was his deep,
heartfelt humility. This is the more extraordinary from his want of
secular education, and his unrivalled talent. The more we learn, the
greater is the field for research that opens before us, insomuch that
the wisest philosophers have most seriously felt the little progress
they have made. He acknowledged to Mr. Cockayn, who considered him the
most eminent man, and a star of the first magnitude in the firmament of
the churches,[329] that spiritual pride was his easily besetting sin,
and that he needed the thorn in the flesh, lest he should be exalted
above measure. A sense of this weakness probably led him to peculiar
watchfulness against it. His self-abasement was neither tinctured with
affectation, nor with the pride of humility. His humble-mindedness
appeared to arise form his intimate communion with Heaven. In daily
communion with God, he received a daily lesson of deeper and deeper
humility. ‘I am the high and lofty One, I inhabit eternity! verily this
consideration is enough to make a broken-hearted man creep into a
mouse-hole, to hide himself from such majesty! There is room in this
man’s heart for God to dwell.’[330] ‘I find it one of the hardest
things that I can put my soul upon, even to come to God, when warmly
sensible that I am a sinner, for a share in grace and mercy. I cannot
but with a thousand tears say, “God be merciful to me a sinner” (Ezra
9:15).’[331]

The Revs. Messrs. Chandler and Wilson, bear the following testimony as
eye-witnesses to his character:—‘His fancy and invention were very
pregnant and fertile. His wit was sharp and quick—his memory tenacious,
it being customary with him to commit his sermons to writing after he
had preached them,’ a proof of extraordinary industry. ‘His
understanding was large and comprehensive—his judgment sound and deep
in the fundamentals of the gospel. His experience of Satan’s
temptations in the power and policy of them, and of Christ’s presence
in, and by his Word and Spirit to succour and comfort him, was more
than ordinary; the grace of God was magnified in him and by him, and a
rich anointing of the Spirit was upon him; and yet this great saint was
always in his own eyes the chiefest of sinners, and the least of
saints. He was not only well furnished with the helps and endowments of
nature, beyond ordinary, but eminent in the graces and gifts of the
Spirit, and fruits of holiness. He was from first to last established
in, and ready to maintain, that God-like principle of having communion
with saints as such, without any respect to difference in things
disputable among the godly. His carriage was condescending, affable,
and meek to all, yet bold and courageous for Christ. He was much struck
at, in the late times of persecution; being far from any sinful
compliance to save himself, he did cheerfully bear the cross.’ Such was
the character given of him by these two eminent divines, in 1693, while
his memory, in its fullest fragrance, was cherished by all the
churches.

This humility peculiarly fitted him to instruct the young, of whom he
was very fond—

‘Nor do I blush, although I think some may
Call me a baby, ‘cause I with them play;
I do ‘t to show them how each fingle fangle
On which they doating are, their souls entangle;
And, since at gravity they make a tush,
My very beard I cast behind a bush.’[332]


He had friends among the rich as well as the poor. Of this his solid
gold ring and handsome cabinet are proofs. From a letter in the Ellis
correspondence, we learn that Bunyan had so secured the affections of
the Lord Mayor of London, as to be called his chaplain.[333]

Among his religious friends and associates he must have been a
pleasing, entertaining, lively companion. However solemn, nay awful,
had been his experience when walking through the Valley of the Shadow
of Death, yet when emerging from the darkness and enjoying the sunshine
of Divine favour, he loved social intercourse and communion of saints.
It is one of the slanders heaped upon Christianity to call it a gloomy,
melancholy theme: though ‘it is better to go to the house of mourning
than to the house of feasting,’ yet the wisely pious man will
endeavour, even at an elegant entertainment or a Lord Mayor’s dinner,
to drop useful hints. Whenever Bunyan describes a social party,
especially a feast, he always introduces a wholesome dish; and it is
singular, in the abundance of publications, that we have not been
favoured with John Bunyan’s Nuts to Crack at Religious Entertainments,
or a Collection of his Pious Riddles. Thus, at the splendid royal feast
given to Emmanuel, when he entered Mansoul in triumph, ‘he entertained
the town with some curious riddles, of secrets drawn up by his father’s
secretary, by the skill and wisdom of Shaddai, the like to which there
are not in any kingdom.’ ‘Emmanuel also expounded unto them some of
those riddles himself, but O how were they lightened! They saw what
they never saw, they could not have thought that such rarities could
have been couched in such few and ordinary words. The lamb, the
sacrifice, the rock, the door, the way.’[334] ‘The second Adam was
before the first, and the second covenant was before the first.’[335]
‘Was Adam bad before he eat the forbidden fruit?’[336] ‘How can a man
say his prayers without a word being read or uttered?’[337] ‘How do men
speak with their feet?’ Answer, Proverbs 6:13.[338] ‘Why was the brazen
laver made of the women’s looking-glasses?’[339] ‘How can we comprehend
that which cannot be comprehended, or know that which passeth
knowledge?’[340] ‘Who was the founder of the state or priestly
domination over religion?’[341] What is meant by the drum of Diabolus
and other riddles mentioned in The Holy War?[342] The poetical riddles
in The Pilgrim’s Progress are very striking—

‘A man there was, though some did count him mad,
The more he cast away, the more he had.’
How can ‘evil make the soul from evil turn.’[343]
Can ‘sin be driven out of the world by suffering?’[344]
‘Though it may seem to some a riddle,
We use to light our candles at the middle.’[345]
‘What men die two deaths at once?’[346]
‘Are men ever in heaven and on earth at the same time?’[347]
‘Can a beggar be worth ten thousand a-year and not know it?’[348]


He even introduced a dance upon the destruction of Despair, Mr.
Ready-to-halt, with his partner Miss Much-afraid, while Christiana and
Mercy furnished the music. ‘True, he could not dance without one crutch
in his hand; but I promise you he footed it well. Also the girl was to
be commended, for she answered the music handsomely.’ Is this the
gloomy fanaticism of a Puritan divine? It is true, that promiscuous
dancing, or any other amusement tending to evil, he had given up and
discountenanced, but all his writings tend to prove that the Christian
only can rationally and piously enjoy the world that now is, while
living in the delightful hope of bliss in that which is to come.

Bunyan’s personal appearance and character was drawn by his friend Mr.
Doe. ‘He appeared in countenance stern and rough, but was mild and
affable; loving to reconcile differences and make friendships. He made
it his study, above all other things, not to give occasion of offence.
In his family he kept a very strict discipline in prayer and
exhortations. He had a sharp, quick eye, and an excellent discerning of
persons; of good judgment and quick wit. Tall in stature, strong-boned;
somewhat of a ruddy face with sparkling eyes; his hair reddish, but
sprinkled with gray; nose well set; mouth moderately large; forehead
something high, and his habit always plain and modest.’

My determination in writing this memoir has been to follow the
scriptural example, by fairly recording every defect discoverable in
Bunyan’s character; but what were considered by some to be blemishes,
after his conversion, appear, in my estimation, to be beauties. His
moral and religious character was irreproachable, and his doctrinal
views most scriptural; all agree in this, that he was a bright and
shining light; unrivalled for his allegories, and for the vast amount
of his usefulness. His friend, Mr. Wilson, says, ‘Though his enemies
and persecutors, in his lifetime, did what they could to vilify and
reproach him, yet, being gone, he that before had the testimony of
their consciences, hath now their actual commendation and
applause.’[349] To this we may add, that he was without sectarianism, a
most decided Bible Christian. This reveals the secret of his striking
phraseology. It was in the sacred pages of Divine truth that he learned
grammar and rhetoric. Style, and all his knowledge of the powers of
language—all were derived from the only source of his religious wisdom
and learning. He lived, and thought, and wrote under the influence of
the holy oracles, translated by the Puritans in 1560, compared with the
version of 1611. This gives a charm to all his works, and suits them to
every human capacity.

Reader, the object of biography is to excite emulation. Why should not
others arise as extensively to bless the world as Bunyan did? The
storehouses of heaven from which he was replenished with holy
treasures, are inexhaustible. As he said, ‘God has bags of mercy yet
unsealed.’ We have the same holy oracles, and the same mercy-seat. The
time is past for merely challenging the right to personal judgment of
religious truths. In Britain the lions are securely chained, and the
cruel giants disabled. The awful crime of imprisoning and torturing man
for conscience’ sake, exists only in kingdoms where darkness reigns—

‘’Mongst horrid shapes, and shrieks, and sights unholy.’


We stand upon higher ground than our forefathers; we take our more
solemn stand upon the imperative duty of personal investigation—that no
one can claim the name of Christian, unless he has laid aside all
national, or family, or educational prejudices, and drawn from the holy
oracles alone all his scheme of salvation and rules of conduct. All the
secret of Bunyan’s vast usefulness, the foundation of all his honour,
is, that the fear of God swallowed up the fear of man; that he was
baptized into the truths of revelation, and lived to exemplify them. He
was a bright and shining light in a benighted world; and of him it may
be most emphatically said, ‘Blessed are the dead which die in the Lord,
that they may rest from their labours; and their works do follow them.’

GEORGE OFFOR.

FOOTNOTES:

1. For a most interesting account of the rise of Sixtus V, see the new
volume of the Lounger’s Common-place Book, 1807, p. 152.

2. The Rev. J. H. A. Rudd, the Vicar of Elstow, has most kindly
furnished me with an extract from the registers of all the entries
relative to Bunyan’s family. The register commences in 1641, and has
been searched to 1750. It confirms the Rev. J. Juke’s impression, that
soon after Bunyan joined Gifford’s church he left Elstow to live in
Bedford.

Thomas Bonion, buried, Dec. 9, 1641. Margaret Bonion, wife, buried,
June 20, 1644. Margaret Bonion, b., July 24, 1644. Charles, the son of
Thos. Bunion, bapt., May 22, 1645. Charles Bunion, bur., May 30, 1645.
Mary, the daught. of Joh. Bonion, bapt., July 20, 1650 Elizabeth, the
daughter of John Bonyon, was born 14th day of April, 1654.

Thomas Bonion of the town of Bedford, and Elizabeth _______ of the
parish of Elstow, were married, May 10, 1656. (The Christian name of
the husband, and the surname of the wife, are very much obliterated.)

Ann Bonyonn, Widdo, was buried, 12th day of April, 1659. Thos. Bunyan,
buried, Feby. 7th, 1675. Ann Bunyon, Widdo, buried in Woolen, September
25, 1680.

The marriage here recorded, May 10, 1656, could not be that of John
Bunyan to his second wife Elizabeth; for she declared to Judge Hale in
August, 1661, that she had ‘not been married to him yet full two
years.’—Vol. i. 61.

3. This cottage has long ceased to exist, and has been replaced by
another of the poorest description. But from an old print we have given
in the Plate, p. 1, vol. i., a representation of the original, with the
shed at side often mentioned as ‘The forge’; thus leading us to
believe, that to the ‘tinker’s’ humble calling might be united that of
the ‘smith,’ a more manly and honourable trade.

4. Grace Abounding, No. 2.

5. Vol. iii., p. 674.

6. Vol. ii., p. 140.

7. Vol. i., p. 490.

8. Vol. ii., p. 617.

9. Grace Abounding, No. 18.

10. Extracted from the first edition in the British Museum. It was much
altered in the subsequent impressions.

11. In 1566, Sir Thomas Harper, Lord Mayor of London, gave £180 for
thirteen acres and a rood of meadow land in Holborn. This was settled,
in trust, to promote the education of the poor in and round Bedford. In
1668, it produced a yearly revenue of £99—a considerable sum in that
day, but not in any proportion to the present rental, which amounts to
upwards of £12,000 a-year.

12. Grace Abounding, No. 3.

13. Vol. i., p. 618.

14. Grace Abounding, No. 4.

15. Philip’s Life of Bunyan, p. 4.

16. Vol. iii., p. 597.

17. Vol. ii., p. 564.

18. Grace Abounding, No. 27.

19. Grace Abounding, No. 5.

20. Ibid., No. 8.

21. Life, p. vii.

22. Ibid. p. viii.

23. Life, pp. xli., xlii.

24. Vol. i., p. 79.

25. Job 33:15.

26. Grace Abounding, No. 5, vol. i., p. 6.

27. Life appended to the first and second editions of the forged third
part of Pilgrim’s Progress.

28. Grace Abounding, Nos. 12-14, vol. i., p. 7. How do these
hair-breadth escapes illustrate the unerring providence of God, and the
short-sightedness of even pious Christians. It is easy to imagine the
exclamations of a reflecting character when hearing of the marvelous
escapes of this wicked youth. ‘Dark providences! the good and
benevolent are snatched away; but such a plague as this has his life
preserved to pester us still. Short-sighted mortal, “shall not the
Judge of all the earth do right?”’ No life in the British empire was so
precious in the sight and gracious purposes of God, as that of the poor
depraved lad; which was thus preserved by the special care of Divine
providence.

29. Life appended to part third of Pilgrim’s Progress, 1692. This is
omitted from the third edition (1700), and all the subsequent ones.

30. Vol. ii., p. 74.

31. Vol. i., p. 732.

32. Vol. ii., p. 738.

33. Vol. ii., p. 709; ii., p. 45; ii., 601.

34. Vol. iii., p. 727; v. 7, 8.

35. The women were remarkably active in defending the town.

36. Thoresby’s Leicester, 4to, p. 128.

37. Hist. of Rebellion, edition 1712, vol. ii., p. 652.

38. Vol. i., p. 661.

39. Vol. iii., p. 357.

40. Vol. iii., p. 113, 358.

41. Vol. i., p. 726.

42. Vol. i., p. 694.

43. The Political Sentiments of John Bunyan, re-published by John
Martin, 1798.

44. Life of Bunyan, 1692, p. 12.

45. Ibid., 1692, p. 13.

46. Vol. i., p. 7.

47. The Pathway to Heaven is the work of that pious puritan Dent, and
is full of those striking illustrations which were admirably adapted to
prepare Bunyan for writing his allegories. A copy with the name Ma
Bunyann, written on the title page, has long been in the editor’s
library. We give a facsimile of the writing, as it has been supposed
that of Bunyan. This is very doubtful; it appears more like a woman’s
hand; but, if it is the name of Mrs. Bunyan, then it indicates that his
daughter Mary, baptized 20th July, 1650, was called after her.

48. Life of Bunyan, 1691, p. 13.

49. This is a solemn consideration; many profess to serve God while
they are bond-slaves to sin; and many are servants in his family who
are not sons, nor heirs, of heaven. Blessed are those who are both
servants and sons.

50. Vol. i., p. 7, 8.

51. Jan. 3, 1644-5.

52. Aug. 23, 1645.

53. 4to Edit., 1644.

54. Neale, 1822, vol. ii., p. 220.

55. Life of Alfred, comparing him to Charles I. Preface. 8vo. 1634.

56. Vol. i., p. 8, 9.

57. The game of cat, tipcat, or “sly,” so called by Wilson, in his life
of Bunyan [Wilson’s Edition of Works, vol. i., fol. 1736], is an
ancient game well known in many parts of the kingdom. A number of holes
are made in the ground, at equal distances, in a circular direction; a
player is stationed at each hole; the opposite party stand around; one
of them throws the cat to the batsman nearest to him; every time the
cat is struck, the batsmen run from one hole to the next, and score as
many as they change positions; but if the cat is thrown between them
before reaching the hole, the batsman is out [Strutt’s Sports and
Pastimes, 8vo., p. 110]. Such was the childish game played by men on
the Lord’s-day.

58. Life by C. Doe, 1698.

59. Vol. i., p. 9.

60. Saved by Grace, vol. i., p. 351.

61. Vol. i., p. 9; No. 32.

62. Folio edition, pp. 595-6.

63. In the Engraving, p. 1, vol. i., is a view of part of the village
green, Elstow, with the ancient building now used as a school-house, as
seen from the church-yard. This building is older than the time of
Bunyan, and was the scene of village meetings at the period in which he
lived, and doubtless associated with his dancing and thoughtless
amusements, as the green itself was the scene of the game of cat. A
view looking towards the church is given in Vignette to vol. i. of the
Works.

64. Vol. i., p. 10.

65. Southey’s Life, pp. xxv., xxxii.

66. Vol. i., p. 80.

67. Vol. i., p. 11.

68. Vol. iii., p. 607.

69. Heresiography. 4tp. 1654. p. 143.

70. Vol. iii., p. 151.

71. Vol. iii., p. 118.

72. Vol. i., p. 11.

73. Vol. i., p. 11.

74. Vol. i., p. 591.

75. The Rev. H. J. Rose, in his Biographical Dictionary, distorts this
singular affair into, ‘he laid claim to a faith of such magnitude as to
work miracles!’

76. Vol. i., p. 12.

77. Vol. iii., pp. 155, 156.

78. Vol. i., p. 12.

79. It is as easy for a camel to go through the eye of a needle, as for
a man to pass through this door with the world on his back.

80. Vol. i., p. 13.

81. Vol. i., p. 13.

82. Holy War, vol. iii., p. 342, 346.

83. Bunyan on the Throne of Grace, vol. i., p. 677.

84. Vol. i., p. 80.

85. Holy War, vol. iii., p. 297.

86. Vol. i., p. 14.

87. Vol. iii., p. 123.

88. Addison.

89. Vol. i., p. 14.

90. April 1645. About 300 discontented persons got together in Kent,
and took Sir Percival Hart’s house; Colonel Blunt attacked and
dispersed them with horse and foot, regained the house, and made the
chief of them prisoners. Whitelock, folio 137.

91. Vol. i., p. 15.

92. Vol. i., p. 15; No. 82.

93. Vol. i., p. 16.

94. Vol. i., p. 17, 18.

95. Vol. iii., p. 113.

96. Bunyan’s Saints’ Privilege and Profit, vol. i., p. 661.

97. Bunyan’s Saved by Grace, vol. i., p. 340.

98. Vol. i., p. 17.

99. Bunyan’s Christ a Complete Saviour, vol. i., p. 210.

100. Rogers on Trouble of Mind. Preface. Thus temptations are suited to
the state of the inquiring soul; the learned man who studies Plato,
Aristotle, and Aquinas, is filled with doubts arising from ‘philosophy
and vain deceit, profane and vain babblings’; the unlettered mechanic
is tried not by logic, but by infernal artillery; the threatenings of
God’s Word are made to obscure the promises. It is a struggle which, to
one possessing a vivid imagination, is attended with almost intolerable
agonies—unbelief seals up the door of mercy.

Bunyan agreed with his learned contemporary, Milton, in the invisible
agency of good and bad spirits.

‘Millions of spiritual creatures walk the earth Unseen, both when we
wake and when we sleep!’

The malignant demons watch their opportunity to harass the pilgrim with
evil thoughts, injected when least expected.

101. Vol. i., p. 19.

102. Vol. i., p. 20.

103. The anxiety of this pious teacher was to press upon his hearers to
take special heed, not to receive any truth upon trust from any man,
but to pray over it and search ‘the Holy Word.’ This, Mr. Southey
designates, ‘doctrine of a most perilous kind.’ How happy would it be
for society if every religious teacher pressed this perilous doctrine
upon their hearers, that it might bring forth the same fruit
universally, as it did specially in Bunyan. Compare Grace Abounding,
No. 117, and Southey’s Life, p. 27, 28.

104. Vol. i., p. 21.

105. Vol. i., p. 22.

106. Vol. iii., p. 115.

107. Vol. iii., p. 270.

108. Luther fell into the same mistake as to the Baptists, that Bunyan
did as to the Quakers. Both were keenly alive to the honour of
Christianity, and were equally misled by the loose conduct of some
unworthy professors. Luther charges the Baptists as being ‘devils
possessed with worse devils’ [Preface to Galatians]. ‘It is all one
whether he be called a Frank, a Turk, a Jew, or an Anabaptist’ [Com.
Gal. iv. 8, 9]. ‘Possessed with the devil, seditious, and bloody men’
[Gal. v. 19]. Even a few days before his death, he wrote to his wife,
‘Dearest Kate, we reached Halle at eight o’clock, but could not get on
to Eisleben, for there met us a great Anabaptist, with waves and lumps
of ice, which threatened us with a second baptism.’ Bunyan, in the same
spirit, calls the Quakers ‘a company of loose ranters, light
notionists, shaking in their principles!’ [Vol. ii., p. 133, 9, 21].
Denying the Scriptures and the resurrection [Com. Gal. iv. 29]. These
two great men went through the same furnace of the regeneration; and
Bunyan, notwithstanding Luther’s prejudices against the Baptists, most
affectionately recommended his Comment on the Galatians, as an
invaluable work for binding up the broken-hearted.

109. Vol. i., p. 23.

110. Vol. ii., p. 181.

111. Vol. ii., p. 260.

112. Vol. i., p. 25; No. 158.

113. See note in vol. i., p. 26.

114. Vol. i., p. 29.

115. Vol. i., p. 30

116. The study of those scriptures, in order that the solemn question
might be safely resolved, ‘Can such a fallen sinner rise again?’ was
like the investigation of the title to an estate upon which a whole
livelihood depended. Every apparent flaw must be critically examined.
Tremblingly alive to the importance of a right decision, his prayers
were most earnest; and at length, to his unspeakable delight, the word
of the law and wrath gave place to that of life and grace.

117. Vol. i., p. 35.

118. Vol. iii., p. 100.

119. Irish sixpences, which passed for fourpence-halfpenny. See the
note on vol. i., p. 36. Since writing that note I have discovered
another proof of the contempt with which that coin was
treated:—‘Christian, the wife of Robert Green, of Brexham,
Somersetshire, in 1663, is said to have made a covenant with the devil;
he pricked the fourth finger of her right hand, between the middle and
upper joints, and took two drops of her blood on his finger, giving her
a fourpence-halfpenny. Then he spake in private with Catharine her
sister, and vanished, leaving a smell of brimstone behind!’—Turner’s
Remarkable Providences, folio, 1667, p. 28.

120. Vol. i., p. 36.

121. Holy War.

122. Vol. ii., p. 141.

123. Luther and Tyndale.

124. Vol. iii., p. 398.

125. Vol. i., p. 495.

126. Vol. iii., p. 398.

127. Vol. iii., p.190.

128. Vol. iii., p. 186.

129. Bunyan on Christian Behaviour, vol. ii., p. 550.

130. Vol. ii., p. 570.

131. Vol. ii., p. 585.

132. The Nineteenth Article.

133. The sufferings of the Episcopalians were severe; they drank the
bitter cup which they had shortly before administered to the Puritans.
Under suspicion of disloyalty to the Commonwealth, they were most
unjustly compelled to swallow the Covenant as a religious test, or
leave preaching and teaching. Their miseries were not to be compared
with those of the Puritans. Laud was beheaded for treason, but none
were put to death for nonconformity. It was an age when religious
liberty was almost unknown. These sufferings were repaid by an awful
retaliation and revenge, when Royalty and Episcopacy were restored.

134. Penn’s Christian Quaker.

135. Folio, p. 417.

136. Vol. iii., p. 107.

137. Vol. iii., p. 765. The author of Bunyan’s Life, published in 1690,
dates his baptism ‘about the year 1653.’

138. Life from his Cradle to his Grave, 1700.

139. September 21.

140. In the same year, and about the same period, Oliver Cromwell was
made Lord Protector. Upon this coincidence, Mr. Carlisle uses the
following remarkable language:—‘Two common men thus elevated, putting
their hats upon their heads, might exclaim, “God enable me to be king
of what lies under this! For eternities lie under it, and infinities,
and heaven also and hell! and it is as big as the universe, this
kingdom; and I am to conquer it, or be for ever conquered by it. Now,
WHILE IT IS CALLED TO-DAY!’”

141. In possession of the Society of Antiquities.

142. Vol. i., p. 39.

143. Vol. i., p. 20.

144. Reading and Preaching.

145. Not to wait for one another, each one to come in good time.

146. Alluding to Bunyan, or his co-pastor, Burton, or to both of them.

147. Bunyan was about twenty-seven years of age.

148. This letter was copied into the church records at the time: the
original cannot be found. It was published with Ryland’s Funeral Sermon
on Symonds, 1788, and in Jukes’ very interesting account of Bunyan’s
church, in 1849. The signature is copied from an original in the Milton
State Papers, library of the Antiquarian Society.

149. Vol. i., p. 39.

150. Vol. i., p. 545.

151. Grace Abounding, No. 255, vol. i., p. 39.

152. Vol. i., p. 545.

153. Grace Abounding, No 255-259, vol. i., p. 39.

154. Vol. i., p. 40.

155. Vol. iii., p. 655.

156. Rogers on Trouble of Mind.

157. Grace Abounding, No. 260.

158. 1st edition, p. 355.

159. Vol. ii., p. 425.

160. Vol. i., p. 40.

161. Vol. i., p. 769.

162. Vol. i., p. 549.

163. Church Book, 1671.

164. This secrecy became needful after the Restoration, as noticed more
fully afterwards, p. lix. During those years of persecution, a frequent
place of resort was a dell in Wain-wood, about three miles from
Hitchin. Of this locality the following notice will be acceptable:—On
the 19th of May, 1853, a splendidly hot day, my pilgrimage to the
shrines of Bunyan was continued at Hitchin and its vicinity, in company
with S. B. Geard, Esq. Here it was my honour to shake hands with honest
Edward Foster, whose grandfather often entertained and sheltered John
Bunyan. So singular a case I had never met with, that three lives
should connect, in a direct line, evidence of transactions which
occurred at a distance of 190 years. His grandfather was born in 1642,
and for many years was a friend and companion of the illustrious
dreamer. In 1706, when he was sixty-four years of age, his youngest son
was born, and in 1777, when that son was seventy-one years of age, his
youngest son was born, and in 1853 he has the perfect use of limbs and
faculties, and properly executes the important office of assistant
overseer to his extensive parish. With such direct testimony, we
visited the very romantic dell, where, in the still hours of midnight,
the saints of God were wont to meet and unite in Divine worship. It is
a most romantic dell, in Wain-wood, which crowns a hill about three
miles from Hitchin. We had some difficulty in making our way through
the underwood—crushing the beautiful hyacinths and primroses which
covered the ground in the richest profusion, and near the top of the
hill came suddenly upon this singular dell—a natural little eminence
formed the pulpit, while the dell would hold under its shade at least a
thousand people—and now I must give you the countryman’s eloquent
description of the meetings of his ancestors. “Here, under the canopy
of heaven, with the rigour of winter’s nipping frost, while the clouds,
obscuring the moon, have discharged their flaky treasures, they often
assembled while the highly-gifted and heavenly-minded Bunyan has broken
to them the bread of life. The word of the Lord was precious in those
days. And here over his devoted head, while uncovered in prayer, the
pious matrons warded off the driving hail and snow, by holding a shawl
over him by its four corners. In this devoted dell these plain
unpolished husbandmen, like the ancient Waldenses, in the valleys of
Piedmont, proved themselves firm defenders of the faith in its
primitive purity, and of Divine worship in its primitive style.”

Their horses on which they rode, from various parts, were sheltered in
neighbouring friendly farms, while they, to avoid suspicion, ascended
the hill by scarcely visible footpaths. Could fine weather be insured,
it would form a lovely spot for a meeting to celebrate the third
jubilee of religious toleration—there listen to a Bunyan of our age,
and devise measures for religious equality. Then we might close the
service by solemnly objuring every system which gave power to tyrannise
over the rights of conscience. Here, as in other places where Bunyan
founded churches, the cause of Christ hath spread. At Hitchin, in 1681,
about thirty-five Christians united in the following covenant:—

‘We who, through the mercy of God, and our Lord Jesus Christ, have
obtained grace to give ourselves to the Lord, and one to another by the
will of God, to have communion with one another, as saints in one
gospel fellowship:—Do, before God our Father, and our Lord Jesus
Christ, and the holy angels, agree and promise to walk together in this
one gospel communion and fellowship as a church of Jesus Christ, in
love to the Lord and one to another, and endeavour to yield sincere and
hearty obedience to the laws, ordinances, and appointments of our Lord
and Lawgiver in his church. And also do agree and promise, the Lord
assisting, to follow after the things which make for peace, and things
wherewith one may edify another, that so living and walking in love and
peace, the God of love and peace may be with us. Amen.’

This was probably drawn by Bunyan, and so simple and comprehensive has
it proved, that the church has flourished, and lately a spacious and
handsome place of worship has been erected, to accommodate a thousand
worshippers, at a cost of £3000, all paid for, with a surplus fund in
hand for contingencies, of £500. In addition, there are also large and
commodious chapels for the Independents, Wesleyans, and Quakers.

165. Christ a Complete Saviour, vol. i., p. 210.

166. Law and Grace, vol. i., pp. 549, 550.

167. Life of Bunyan, p. xiv.

168. Sighs, vol. iii., p. 712.

169. Gospel Truths, vol. ii., p. 178.

170. Like the Beef-eaters, or yeomen of the guard at the present day.

171. Journal, folio, 1694, p. 144. Is it surprising that the Quakers,
at such a time, assumed their peculiar neatness of dress?

172. Vol. ii., p. 178, 566.

173. Grace Abounding, vol. i., p. 41.

174. Nehemiah Coxe is said to have been a descendant from Dr. Richard
Coxe, preceptor to Edward VI, and Dean of Oxford. He fled from
persecution under Mary, was a troubler of his brother refugees by his
turbulent temper, and his attachment to superstitious ceremonies. On
his return, he was made Bishop of Ely, and became a bitter persecutor.
Benjamin Coxe, A.M., probably a son of the furious bishop, was as
ardently fond of rites and ceremonies. He was cited to appear before
Laud for denying the jure divino of bishops, and the poor bishop said,
“God did so bless me that I gave him satisfaction.” Mr. Coxe soon after
came out as a Baptist, and having preached at Bedford, he settled in
Coventry. Here he disputed with Mr. Baxter and the Presbyterians; and
the Independents had him imprisoned for defending adult baptism
(Crosby, History of Baptists, i. 354), a very short mode of settling
the controversy. Probably Nehemiah Coxe was his son, settled at Bedford
as a shoemaker. He was a learned man, and, when tried at Bedford
assizes for preaching the gospel, he was indicted in the usual
Norman-French, or Latin; and pleaded first in Greek, which the
prosecutors not understanding, he pleaded in Hebrew, arguing, that as
his indictment was in a foreign tongue, he was entitled to plead in any
of the learned languages. The counsel being ignorant of those
languages, and the judge glad to get rid of a vexatious indictment,
dismissed him, saying to the counselors, ‘Well, this cordwainer hath
wound you all up, gentlemen.’ This anecdote is handed down in a funeral
sermon by T. Sutcliff, on the death of Symonds, one of the pastors of
the church at Bedford.

Another of this little band that was set apart with Bunyan, became so
useful a preacher as to have been honoured with a record in the annals
of persecution in the reign of Charles II. John Fenn was on Lord’s-day,
May 15, 1670, committed to prison for preaching in his own house; and
on Tuesday, all his goods and stock in trade were seized and carted
away, leaving his family in the most desolate condition.

In the following week, Edward Isaac, a blacksmith, another of this
little band, having been fined, had all his stock in trade, and even
the anvil upon which he worked, seized and carted away.

Such were the severe trials which these excellent citizens were, with
their families, called to pass through, by the tyranny of the church;
but they were light, indeed, in comparison with those that awaited the
amiable and pious Bunyan.

175. If Christians recollected with what anxiety their teachers
prepared and delivered their sermons, how constant and prayerful would
be their attendance on the means of grace.

176. Grace Abounding, vol. i., p. 42. The taunts and revilings of a
poet laureate upon Bunyan’s preaching and sufferings need only a
passing notice. No words could be more vile and slanderous than those
of Mr. Southey. He says, ‘Peace might be on his lips, and zeal for the
salvation of others in his heart, but he was certainly, at that time,
no preacher of good will, nor of Christian charity.’ How can we judge
of a preacher’s good will, but by ‘peace on his lips?’ and what is the
criterion of Christian charity, except it be ‘zeal for the salvation of
others in his heart?’

177. Grace Abounding, No. 293, vol. i., p. 44.

178. Vol. i., p. 59. Eben. Chandler thus describes Bunyan: ‘His wit was
sharp and quick, his memory tenacious; it being customary with him to
commit his sermons to writing after he had preached them.’—Chandler and
Wilson’s Preface to Bunyan’s Works, folio, 1692. All these autographs
have unaccountably disappeared.

179. Noticed in the life annexed to Pilgrim, Part III.

180. In the editor’s library, folio, 1635. Orthography was little cared
for in those days. On the beautiful portrait of Andrews, is the
autograph of Annie Brokett hir Blook!

181. This document is copied on page xxvi.

182. See page lxxii.

183. Vol. ii., p. 132.

184. Vol. ii., p. 133.

185. Vol. ii., pp. 140, 141.

186. The American authors of a recent life of Burrough, (William and
Thomas Evans, Philadelphia, republished by Gilpin, London, 1851), have
given an unfair account of his controversy with Bunyan, drawn from
Burrough’s works in the shape of a supposed dialogue. Such a
disputation can only be understood by reading both sides of the
question. We unite with them in admiring the character of that young
but noble martyr. They are, however, wrong in their conclusion that
‘the meekness and gentleness of Christ softened and adorned his whole
character.’ He was one of those that are called in the Holy War, ‘rough
hewn men fit to break the ice.’ Vol. iii. p. 270

187. Vol. ii., p. 201.

188. P. 16.

189. It is difficult to describe the state of those times. James Naylor
rode into Bristol, a multitude accompanying him, strewing their scarfs,
handkerchiefs, and garments on the ground for his horse to tread on,
and singing, Hosanna in the highest; holy, holy, holy is the Lord God
of Israel. He was addressed as the everlasting son of righteousness,
and prince of peace. His brain was bewildered with adulation. Women
kissed his feet, and called him Jesus the Son of God. To stop the
tumult, he was apprehended, and had he been simply subjected to the
discipline of a mad-house, like Mr. Brothers of a later period, his
blood would soon have recovered from its agitation. Instead of this, a
grand parade was made by trying him before a Committee of the House of
Commons, and, upon a report of the whole house, he was convicted of
‘horrid blasphemy,’ and it was by the small majority of fourteen that
his life was spared. His cruel sentence was whipping, pillory, his
tongue bored through with a red hot iron, a large letter B burnt into
his forehead, and to be imprisoned during the pleasure of Parliament.
By his followers he was considered a martyr; but the infatuation soon
subsided. After his release, he was mercifully restored to his senses,
and became a useful Quaker.

190. These commissioners were called ‘triers,’ and, being high
Calvinists, were nick-named Dr. Absolute, chairman, Mr. Fatality, Mr.
Fri-babe, Mr. Dam-man, Mr. Narrow-grace, Mr. Indefectible, Mr. Dubious,
and others. They turned out of their livings those clergymen who were
proved to be immoral in their conduct, and others who did not come up
to the orthodox standard. Of these, Mr. Walker, in his account of the
sufferings of the clergy, gives a long list.

191. This Act or ordinance of Parliament involved some of our excellent
ancestors in trouble. Hansard Knollys, Wm. Kiffin, Mr. Lamb, and many
others, were imprisoned for short periods; Edward Barbour for eleven
months. To avoid the informers, adult baptism was performed at
midnight; for this Henry Denne suffered imprisonment. That gracious and
valuable minister, Vavasor Powel also suffered a short imprisonment
during the Protectorate; his life was afterwards sacrificed by a
tedious imprisonment in the following reign. He was taken, with his
flock, at a midnight meeting; and for safe custody they were locked up
in the parish church, and there he preached without molestation. When
conveyed to the justice’s house, while waiting his worship’s leisure,
he again preached. When this magistrate arrived, he was violently
enraged that his house should have been turned into a conventicle. He
would have committed them at once to prison, but two of his daughters
were so affected with the sermon, that, at their intercession, after
severe threatenings, the preacher and his friends were set at liberty.

192. From the original, in the editor’s possession.

193. Cotton Mather says that these laws were never carried to
extremity, and were soon laid entirely by. Hist. of America.

194. Jukes’ History of Bunyan’s Church, p. 16.

195. Works, vol. iii., p. 667; especially pp. 672, 673.

196. No. 280-317, vol. i., p. 42-46.

197. Life and Death of Mr. J. Bunyan, 1700, p. 27.

198. Vol. iii., p. 767.

199. Grace Abounding, vol. i., p. 46.

200. See Note, vol. i., p. 45.

201. 4tp. London, 1659. A MS copy is in the editor’s possession.

202. Vol. i., p. 683.

203. Vol. iii., p. 445.

204. Vol. iii., p. 48.

205. Vol. ii., p. 635.

206. Vol. iii., p. 680.

207. See postscript to The True Faith of the Gospel of Peace, British
Museum.

208. Vol. ii., p. 201.

209. Vol. i., p. 46.

210. Macaulay’s History of England, vol. i.

211. Life of Badman.

212. Penn’s England’s Interest, 4to, 1676, p. 2.

213. Vol. ii., p. 593.

214. Vol. i., p. 51.

215. Vol. i., p. 51.

216. This very interesting Memoir was published by the Society of
Friends, 1825.

217. Case and Opinion, under the head ‘Conventicles,’ British Museum.
There is also a rare Tract, to prove that the Persecuting Acts expired
Oct. 24th, 1670.

218. Vol. i., p. 54. How unspeakable the mercy, that the persecutor
cannot plunge his implements of torture into the spirit, nor prevent
its intercourse with heaven!

A very deeply interesting narrative of all the particulars of this
examination and form of trial, was recorded by the sufferer. See vol.
i., p. 50.

219. There were three prisons in Bedford—the county jail, the
bridewell, and the tower jail. No decisive evidence has been discovered
as to which prison Bunyan was committed. Two views of the bridge and
prison are given in the plate at p. 63, vol. i.

220. Howard’s Account of Lazarettos, &c. 4to, 1789, p. 150.

221. Elstow is a perpetual curacy or vicarage, worth at that time only
£35 per annum! forming one of the discreditable anomalies of the
church, in the division of its immense revenues.

222. He has favoured us with the following description of it:—‘The ring
is of fine gold, very like in colour to that which has been brought
into this country from California. The head is, I think, engraven, but
the letters have not that sharpness about them which indicates the
engraving tool; and the I. B. are undoubted indents made after the ring
was finished.’ It is not the usual emblem of a mourning gift, for that
would have the cross-bones under the skull; it was more probably given
as a special mark of esteem. Three things are certain—1st, That if so
valuable a gift excited the poor man’s pride, its loss must have been a
serious annoyance to one whose family was dependent upon his daily
labour. 2d, His preaching talent must have been highly appreciated,
before he was known as the author of the Pilgrim’s Progress, to have
brought him so valuable a token of respect. But the most pleasing and
remarkable reflection, is the surprising progress of good-will among
men of various denominations, that a ring, worn by a despised and
persecuted Nonconformist of a former age, is now highly prized and
worn, from respect to his memory, by a dignified clergyman of the
Established church.

223. This was not his only ring; he left, inter alia, all his rings to
his wife. See. p. lxxii.

224. After he had lain in jail five or six days, an application was
made to a liberal justice at Elstow, named Crumpton, to release him on
bail; but he declined, fearing to give offence. He, however, so felt
for this persecuted servant of Christ, as to sell him an edifice and
barn, which, upon his release, was converted into a large
meeting-house.

225. Vol. ii., p. 107.

226. Vol. iii., p. 341, 366.

227. From his autograph, in the editor’s possession, he spelt his name
John Keling.

228. Lord Campbell’s lives of the Chief Justices.

229. Vol. i., p. 57. This forcibly reminds us of Greatheart’s reply to
Giant Maul—‘I am a servant of the God of heaven; my business is to
persuade sinners to repentance; if to prevent this be thy quarrel, let
us fall to it as soon as thou wilt,’ vol. iii., p. 210. Southey
attempts to vindicate the justices in condemning Bunyan, and grossly
mis-states the facts; deeming him to be unreasonable and intolerant;
that preaching was incompatible with his calling, and that he ought not
to have sacrificed his liberty in such a cause! The poet-laureate makes
these assertions, knowing the vast benefits which sprung from the
determined piety and honesty of the persecuted preacher. Would not
By-ends, Facing-both-ways, and Save-all, have jumped to the same
conclusion?

230. Vol. i., p. 56.

231. Every Christian should read the appalling account of these
sufferings, recently published under the title of Ladies of the
Covenant.

232. Vol. iii., p. 17.

233. History of Baptists, vol. ii., p. 172. Robinson was a nephew of
Archbishop Laud, and appeared to inherit his evil spirit.

234. Wilson’s History of Dissenting Churches, and the Trial of
Rosewell.

235. Vol. i., p. 198; and Grace Abounding, No. 326.

236. Vol. i., p. 48.

237. Baptized at Elstow, July 20, 1650.

238. Vol. i., p. 168.

239. Vol. ii., p. 279.

240. Vol. ii., p. 733.

241. Vol. i., p. 60.

242. The cut, copied from an old drawing of the house taken before its
entire demotion, at the end of last century, exhibits its quaint
characteristics. The bridge foot is to the spectator’s right; the
church tower behind is that of St. Mary’s, also seen in our view of the
jail, which would, of course, be seen from the bow-windows of the old
inn, in which the Judges met.

243. Vol. i., p. 60.

244. Lectures on the Pilgrim’s Progress.

245. This valuable set of books came into the possession of my old
friend Mr. Wontner, of the Minories, London; it descended at his
decease, to his widow, who resided on Camberwell Green, and from her to
a daughter, married to Mr. Parnel, an orange merchant in Botolph Lane.
He was tempted to sell it to Mr. Bohn, the bookseller, from whom it was
bought for the Bedford library.

246. Charles Doe in Heavenly Footman, 2d edition, 1700.

247. Introduction to the Pilgrim, vol. iii., p. 6, 7.

248. Psalmody Edit., 1775, p. 137. George Whitefield, in recommending
the works of Bunyan, says, ‘Ministers never write or preach so well as
when under the cross; the Spirit of Christ and of glory shall rest upon
them’ [Preface to Bunyan’s Works, 1767]. Admiring the courage and
honesty of Bunyan, when alluding to the Prayer-Book, we earnestly unite
in his petition—‘The Lord in mercy turn the hearts of his people, to
seek more after the Spirit of prayer, and, in the strength of that, to
pour out their souls before the Lord.’

249. This was published in 1698.

250. Heavenly Footman, 2d edition, 1700, p. 126.

251. Vol. iii., p. 397, 398.

252. This deeply interesting book is dedicated to four sorts of
readers—the godly, the learned, the captious, and to the mother of
harlots. To her he says, ‘I have nothing here to please your wanton
eye, or voluptuous palate; no paint for thy wrinkled face, nor crutch
to support thy tottering kingdom.’ It is a very amusing preface.

253. Vol. iii., p. 610.

254. Vol. i., p. 4.

255. Author’s Apology for the Pilgrim.

256. Vol. i., p. 602.

257. Vol. iii., p. 7.

258. Grace Abounding, No. 322.

259. Vol. i., p. 65.

260. Vol. i., p. 741.

261. This jug is in possession of Mrs. Hillyard, widow of the late Mr.
Hillyard, who was minister of the chapel for fifty years, and died in
1839. One tradition says the jug was used as noted in the text; another
that his broth was brought to ‘chapel’ in it, for his Sunday dinner, in
the vestry.

262. Vol. ii., p. 737-739.

263. 2 Cor 1:5; vol. ii., p. 735.

264. Vol. ii., p. 700.

265. Vol. i., p. 47.

266. Vol. i., p. 278; and vol. iii., p. 13.

267. Vol. ii., p. 593.

268. Vol. ii., p. 594.—Heroic man! British Christians are most deeply
indebted to thee, and thy fellow-sufferers, for the high privileges
they now enjoy. May thy name be had in everlasting remembrance.

269. Vol. i., p. 62.

270. It has been doubted whether he was justified in thus making
excursions from the prison. This may be answered by the question—Was
Peter justified in leaving the prison, and going to the prayer-meeting
at Mary’s house? Acts 12:7-19.

271. Vol. iii., p. 19.

272. Rapin.

273. For an accurate copy of this declaration, see vol. iii., p. 21.

274. The ecclesiastical year commenced in March. The tenth month means
December.

275. For a copy of these licenses, see vol. iii., p. 24.

276. 4to, vol. vii., p. 75.

277. I am greatly indebted to J. P. Brown, Esq., James Street,
Islington, for directing my attention to these letters.

278. Vol. iii., pp. 21-29.

279. Vol. iii., p. 27.

280. Vol. i., p. 47; No. 319.

281. Jukes’ History of Bunyan’s Church, p. 24.

282. Continuation of Life to Grace Abounding.

283. It is generally believed at Bedford, that, after Bunyan was
imprisoned, his family removed from Elstow to Bedford, in order that
they might have more frequent access to him; and that, on his release,
he made his abode there. His humble dwelling was much like that of his
father at Elstow, most unassuming; just such a cottage as a poor
wounded sinner would feel at home in when visiting his pastor for
advice. The late Rev. J. Geard, of Hitchin, in his Diary, says—‘July
17, 1774. I preached, for the first time, at Bedford, to the successors
of good Mr. Bunyan’s congregation, and the next day called at the house
where he used to live, and went into the room that tradition reported
was his study. This house, though it had been the habitation of so
truly great a man, was now let for about 40s. per annum.’ Allowing for
the difference in the value of money, Bunyan would have now paid 16s.
a-year rent for his humble abode. It will be always matter of regret,
that it was not purchased and preserved by the members of the ‘Old
Meeting,’ when it was offered them before its destruction; we procured,
however, a drawing of it, which is here engraved. The cottage was in
the parish of St. Cuthbert, in the street opposite the meeting-house,
and here Bunyan lived, while he was pastor, from 1681 to 1688.

284. Pilgrim, vol. iii., p. 198.

285. Vol. ii., p. 649.

286. Vol. ii., p. 538.

287. Vol. ii., p. 219.

288. Vol. i., p. 757.

289. Vol. ii., 649.

290. Vol. ii., p. 638.

291. Vol. ii., p. 641.

292. Vol. iii., p. 758.

293. Christian Church, 8vo, 1747, p. 280.

294. The General Doctrine of Toleration, applied to Free Communion, p.
8. George Whitefield most warmly approved the communion of all God’s
saints with each other. This, I must own, more particularly endears Mr.
Bunyan to my heart. He was of a catholic spirit. The want of water
(adult baptism), with this man of God, was no bar to outward Christian
communion. And I am persuaded that if, like him, we were more deeply
and experimentally baptized into the benign and gracious influences of
the blessed Spirit, we should be less baptized into the waters of
strife about circumstantials and non-essentials. For being thereby
rooted and grounded in the love of God, we should necessarily be
constrained to think and let think, bear with and forbear one another
in love, and without saying, I am of Paul, Apollos, or Cephas; have but
one grand, laudable, disinterested strife, namely, who should live,
preach, and exalt the ever-loving, altogether-lovely Jesus most.

295. Vol. iii., p. 398.

296. He hesitated as to the propriety of publishing it, probably from
the influence of the weighty opinion of Martin Luther. ‘The people are
greatly delighted with allegories and similitudes, and therefore Christ
oftentimes useth them; for they are, as it were, certain pictures which
set forth things as if they were painted before our eyes. Paul was a
marvelous cunning workman in handling allegories, but Origen and Jerome
turn plain Scriptures into unfit and foolish allegories. Therefore, to
use allegories, it is oftentimes a very dangerous thing’ [Com. on Gal.
iv. 21]. Such instructions, from one he so much venerated, curbed his
exuberant imagination, and made him doubly watchful, lest allegorizing
upon subjects of such vast importance might ‘darken counsel by words
without knowledge.’

297. Vol. iii., p. 739.

298. Even Dean Swift, in his popular Letter to a Young Divine, says, ‘I
have been better entertained, and more informed by a few pages in the
Pilgrim’s Progress, than by a long discourse upon the will and the
intellect, and simple and complex ideas.’ Nothing short of
extraordinary merit could have called for such a eulogy from so severe
a critic.

299. Vol. iii., p. 166.

300. Within the Editor’s memory, polished writers hesitated to name our
incomparable allegorist, on account of his humble name and education.
Thus Cowper sang—

‘I name thee not, lest so despised a name Should move a sneer at thy
deserved fame.’

Now nearly all men find it difficult to do that name sufficient honour.
One of the most splendid steam-ships in America is called after his
name. A magnificent ship, for the China trade, was built at Aberdeen by
Walter Hood & Co., which so swiftly traversed the ocean as to have made
the voyage from Canton to London in ninety-nine days, without any aid
from steam. This beautiful and grand specimen of the perfection of
naval architecture is named The John Bunyan. Roman Catholics have
printed large editions of the Pilgrim, with slight omissions, for
circulation among the young under the care of the nuns. Our English
fanatics have committed a crime that would make a papist blush. A Rev.
E. Neale has clumsily altered the Pilgrim’s Progress, that Bunyan might
appear to teach the things which Bunyan’s righteous heaven-born soul
abhorred. It is a piece of matchless self-conceit to think of mending
that which has been admired by the wisest of the human race in all
nations, and which has obtained an unbounded popularity. Such an
attempt to alter it is an acknowledgment that all the boasted power of
Oxford, Exeter, and Rome, are unable to invent a tale to supersede the
matchless beauties of the work of our spiritually-minded,
heavenly-assisted brazier. If Mr. Neale should, at any time, alter a
deed and the punishment for that felony is transportation for life. A
similar forgery was committed in a recent London edition of Dr.
Cheever’s Hill Difficulty. The Tractarians, doubtless, commit these
scandalous outrages upon the Fathers, and all other writers, and
deserve the contempt of every honest, upright mind.

301. Vol. i., p. 473.

302. Vol. i., p. 480.

303. Two views of this meeting-house, an exterior and interior, after
its conversion into a workshop, are given in the Plate facing page i.
of this Memoir. In the interior, part of the beams and pillars that
supported the gallery still remain.

304. Toplady’s Works, vol. iv., p. 463.

305. Vol. iii., p. 637.

306. One of his anecdotes is remarkable, as exhibiting the state of
medical knowledge in his neighbourhood. A poor wretch, who had taught
his son to blaspheme, was affected with a nervous twisting of the
muscles of his chest. This was supposed to arise from a Satanic
possession. One Freeman, a more than ordinary doctor, attempted the
cure. They bound the patient to a form, with his head hanging down over
the end; set a pan of coals under his mouth, and put something therein
that made a great smoke, to fetch out the devil. There they kept the
man till he was almost smothered, but no devil came out of him [Vol.
iii., p. 605]. The death-bed scene of the broken-hearted Mrs. Badman,
is delicately and beautifully drawn.

307. Sutcliff’s History of Bunyan’s Church.

308. Vol. iii., p. 245.

309. A beautiful satire is contained in the account of the
traitors—tradition, human wisdom, and man’s invention. This picture is
drawn by an inimitable artist. Nor have we seen anything more admirably
adapted to the present state of our Tractarian times. Vol. iii. 277.

310. Vol. i., p. 22, No. 128.

311. Vol. ii., p. 574.

312. Life, 1692.

313. Grace Abounding (continued), vol. i., p. 63, and Life, 1692.

314. Vol. i., p. 505.

315. Vol. i., p. 719.

316. Vol. i., p. 753.

317. Some of the wax remains, but the coin is lost.

318. Vol. iii., p. 763.

319. Vol. i., p. 81.

320. Mr. Philip, Critique on Bunyan, p. vi. and xvi.

321. Vol. ii., p. 425.

322. Vol. iii., p. 766.

323. Grace Abounding, 1692.

324. No. 25, E.; 26, W.; 26, N.; 27, S.

325. As matters of curious interest to all lovers of Bunyan, we insert,
in the accompanying page, engravings of these relics, from drawings by
Mr. Edward Offor.

326. The chair is engraved above, and it will be seen that it has
suffered some little dilapidation since the last published engraving of
it. The legs have been cut down to suit the height of one of his
successors in the ministry!! With regard to the pulpit, an old resident
in Bedford says—The celebrated John Howard presented a new pulpit in
the room of the old one, which was cut up. Of part of the wood a table
was made, which now belongs to Mrs. Hillyerd.

327. Vol. iii., p. 297.

328. Vol. i., p. 714.

329. Vol. i., p. 686.

330. Vol. i., pp. 690, 691.

331. Vol. ii., p. 261.

332. Vol. iii., p. 748.

333. It is noticed, in a letter to the Secretary for Ireland, dated
September 6, 1688—‘On teusday last died the Lord Mayor Sir J. Shorter.
A few days before died Bunnian his lordship’s teacher or chaplain a man
said to be gifted that way though once a cobler’ [Ellis’s Cor., vol.
ii., p. 161]. We can excuse the sarcasm of a Roman Catholic, and with
equal good nature, and more truth, remark, that the great and eminent
pope, Sixtus V., was once a swineherd—not a bad school in which to
study how to keep up a despotic sway over the Papacy.

334. Vol. iii., p. 308.

335. Law and Grace, marg., vol. i., p. 524.

336. Vol. ii., p. 651.

337. Vol. i., pp. 634, 635.

338. Vol. ii., p. 653.

339. Vol. i., p. 647.

340. Vol. ii., p. 15.

341. Vol. ii., p. 497.

342. Vol. iii., p. 251.

343. Emblem xiv., vol. iii., p. 751.

344. Christ is made known by the sufferings of his saints, vol. ii., p.
701, and note.

345. Vol. iii., p. 751, and note.

346. Vol. iii., p. 595.

347. Vol. ii., p. 22.

348. Vol. ii., p. 257.

349. Works, folio, 1693.

***



GRACE ABOUNDING TO THE CHIEF OF SINNERS:


A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST
TO HIS POOR SERVANT, JOHN BUNYAN;

WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT
AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF
GOD’S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM
FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM.


Whereunto is added a brief relation of his call to the work of the
ministry, of his temptations therein, as also what he hath met with in
prison. All which was written by his own hand there, and now published
for the support of the weak and tempted people of God.

“Come and hear, all ye that fear God, and I will declare what he hath
done for my soul.”—Psalm 66:16.

London: Printed by George Larkin, 1666.

This title page was afterwards altered, and instead of what follows the
first line, he inserted,

Or a brief and faithful relation of the exceeding mercy of God in
Christ to his poor servant, John Bunyan; namely, in his taking of him
out of the dunghill, and converting of him to the faith of his blessed
Son, Jesus Christ. Here is also particularly showed, what sight of, and
what trouble he had for sin; and also what various temptations he hath
met with, and how God hath carried him through them.

Corrected and much enlarged now by the Author, for the benefit of the
tempted and dejected Christian.

ADVERTISEMENT BY THE EDITOR.


The great utility of remarkable accounts of the ways of God in bringing
his sheep into the fold, must be admitted by all. The Bible abounds
with these manifestations of Divine grace from the gentle voice that
called Samuel, even unto the thunder which penetrated the soul of one,
who followed the church with continued malignity, calling unto him,
“Saul, Saul, why persecutest thou me?”—a voice so terrible, and
accompanied by such a flood of light, as to strike the persecutor to
the earth, and for a season to deprive him of sight.

The ‘Grace Abounding to the Chief of Sinners’ is doubly interesting, as
it unfolds to us not only the return of a notorious prodigal, but a
wondrous system of education, by which a chosen man was fitted for a
wondrous work; heavenly and spiritual learning, which could not have
been obtained in all the schools and universities in the world. It
enabled a poor, vile, unlettered rebel—a blasphemous travelling tinker,
to become a most eminent preacher; one whose native powers, sanctified
by harrowing but hallowing feelings, attracted the deep attention of
the most learned and pious of his contemporaries, while it carried
conviction to the most impious and profane. Even beyond all this, his
spiritual acquirements fitted him, without scholastic learning, to
become the most popular, the most attractive, the most useful of
English authors. His works increase remarkably in popularity. As time
rolls on, they are still read with deeper and deeper interest, while
his bodily presence and labours mingle in the records of the events of
bygone ages.

Bunyan’s account of his singular trials and temptations may have
excited alarm in the minds of some young Christians lest they should be
in an unconverted state, because they have not been called to pass
through a similar mode of training. Pray recollect, my dear young
Christian, that all are not called to such important public labours as
Bunyan, or Whitfield, or Wesley. All the members of the Christian
family are trained to fit them for their respective positions in the
church of Christ. It is a pleasant and profitable exercise to look back
to the day of our espousals, and trace the operations of Divine grace
in digging us from the hole of the pit; but the important question with
us all should be, not so much HOW we became enlightened, but NOW do we
love Christ? _Now_ do we regret our want of greater conformity to his
image? If we can honestly answer these questions in the affirmative, we
are believers, and can claim our part in that precious promise,
“Whosoever liveth and believeth in me shall never die.” Spiritual life
is ours, and eternal life is essentially connected with it, and must be
our portion, without an inquiry into the means by which we were called,
whether by the thunders and lighting of Sinai, as Paul was smitten, or
by the “still small voice” (Acts 9:3,4; 1 Kings 19:12; Job 4:16,17).

The value of such a narrative to a terror-stricken prodigal is vividly
shown by Bunyan, in his ‘Jerusalem Sinner Saved,’ in one of those
colloquial pieces of composition in which he eminently shone. ‘Satan is
loath to part with a great sinner. “What, my true servant,” quoth he,
“my old servant, wilt thou forsake me now? Having so often sold thyself
to me to work wickedness, wilt thou forsake me now? Thou horrible
wretch, dost not know, that thou hast sinned thyself beyond the reach
of grace, and dost think to find mercy now? Art not thou a murderer, a
thief, a harlot, a witch, a sinner of the greatest size, and dost thou
look for mercy now? Dost thou think that Christ will foul his fingers
with thee? It is enough to make angels blush, saith Satan, to see so
vile a one knock at heaven-gates for mercy, and wilt thou be so
abominably bold to do it?” Thus Satan dealt with me, says the great
sinner, when at first I came to Jesus Christ. And what did you reply?
Saith the tempted. Why, I granted the whole charge to be true, says the
other. And what, did you despair, or how? No, saith he, I said, I am
Magdalene, I am Zacheus, I am the thief, I am the harlot, I am the
publican, I am the prodigal, and one of Christ’s murderers; yea, worse
than any of these; and yet God was so far off from rejecting of me, as
I found afterwards, that there was music and dancing in his house for
me, and for joy that I was come home unto him. O blessed be God for
grace, says the other, for then I hope there is favour for me.’

The ‘Grace Abounding’ is a part of Bunyan’s prison meditations, and
strongly reminds us of the conversation between Christian and Hopeful
on the enchanted ground.

‘Christian. Now then, to prevent drowsiness in this place, let us fall
into good discourse.

‘Hopeful. With all my heart.

‘Christian. Where shall we begin?

‘Hopeful. Where God began with us.’

To prevent drowsiness, to beguile the time, he looks back to his past
experience, and the prison became his Patmos—the gate of heaven—a
Bethel, in which his time was occupied in writing for the benefit of
his fellow-Christians. He looks back upon all the wondrous way through
which the Lord had led him from the City of Destruction to Mount Zion.
While writing his own spiritual pilgrimage, his great work broke upon
his imagination.

‘And thus it was: I writing of the way,
And race of saints, in this our gospel day,
Fell suddenly into an allegory
About their journey, and the way to glory.’


‘As you read the “Grace Abounding,” you are ready to say at every step,
here is the future author of the “Pilgrim’s Progress.” It is as if you
stood beside some great sculptor, and watched every movement of his
chisel, having seen his design; so that at every blow some new trait of
beauty in the future statue comes clearly into view.’[1]

A great difference of opinion has been expressed by learned men as to
whether Bunyan’s account of himself is to be understood literally, as
it respects his bad conduct before his conversion, or whether he views
himself through a glass, by which his evil habits are magnified. No one
can doubt his perfect honesty. He plainly narrates his bad, as well as
his redeeming qualities; nor does his narrative appear to be
exaggerated. He was the son of a travelling tinker, probably a gipsy,
‘the meanest and most despised rank in the land’; when, alarmed at his
sins, recollection that the Israelites were once the chosen people of
God, he asked his father, whether he was of that race; as if he thought
that his family were of some peculiar people, and it was easy for such
a lad to blend the Egyptians with the Israelitish race. When he was
defamed, his slanderers called him a witch, or fortune teller, a
Jesuit, a highwayman, or the like. Brought up to his father’s trade,
with his evil habits unchecked, he became a very depraved lad; and when
he states his sad character, it is with a solemn pledge that his
account is strictly true. Probably, with a view to the full
gratification of his sinful propensities, he entered the army, and
served among the profligate soldiers of Charles I at the siege of
Leicester.[2]

During this time, he was ill at ease; he felt convinced of sin, or
righteousness, and of judgment, without a hope of mercy. Hence his
misery and internal conflicts, perhaps the most remarkable of any upon
record. His own Giant Despair seized him with an iron grasp. He felt
himself surrounded by invisible beings, and in the immediate presence
of a holy God. By day, he was bewildered with tormenting visions, and
by night alarming dreams presented themselves to him upon his bed. The
fictitious appeared to his terrified imagination realities. His excited
spirit became familiar with shapeless forms and fearful powers. The
sorrows of death, and the pains of hell, got hold upon him. His
internal conflict was truly horrible, as one who thought himself under
the power of demons; they whispered in his ears—pulled his clothes; he
madly fought, striking at imaginary shades with his hands, and stamping
with his feet at the destroyer. Thoughts of the unpardonable sin beset
him, his powerful bodily frame became convulsed with agony, as if his
breast bone would split, and he burst asunder like Judas. He possessed
a most prolific mind, affording constant nourishment to this excited
state of his feelings. He thought that he should be bereft of his wits;
then a voice rushed in at the window like the noise of wind, very
pleasant, and produced a great calm in his soul. His intervals of ease,
however, were short; the recollection of his sins, and a fear that he
had sold his Saviour, haunted his affrighted spirit. His soul became so
tormented, as to suggest to his ideas the suffering of a malefactor
broken upon the wheel. The climax of these terrors is narrated at
paragraph No. 187. ‘Thus was I always sinking, whatever I did think or
do. So one day I walked to a neighbouring town, and sat down upon a
settle in the street, and fell into a very deep pause about the most
fearful state my sin had brought me to; and, after long musing, I
lifted up my head, but methought I saw as if the sun that shineth in
the heavens did grudge to give light; and as if the very stones in the
street, and tiles upon the houses, did bend themselves against me;
methought that they all combined together, to banish me out of the
world; I was abhorred of them, and unfit to dwell among them, or be a
partaker of their benefits, because I had sinned against the Saviour.’
In this deep abyss of misery, THAT love which has heights and depths
passing knowledge, laid under him the everlasting arms, and raised him
from the horrible pit in miry clay, when no human powers could have
reached his case. Dr. Cheever eloquently remarks, that ‘it was through
this valley of the shadow of death, overhung by darkness, peopled with
devils, resounding with blasphemy and lamentations; and passing amidst
quagmires and pitfalls, close by the very mouth of hell, that Bunyan
journeyed to that bright and fruitful land of Beulah, in which he
sojourned during the latter days of his pilgrimage.’ The only trace
which his cruel sufferings and temptations seen to have left behind
them, was an affectionate compassion for those who were still in the
state in which he had once been.

Young Christians, you must not imagine that all these terrors are
absolute prerequisites to faith in the Saviour. God, as a sovereign,
calls his children to himself by various ways. Bunyan’s was a very
extraordinary case, partly from his early habits—his excitable mind, at
a period so calculated to fan a spark of such feelings into a flame.
His extraordinary inventive faculties, softened down and hallowed by
this fearful experience, became fitted for most extensive usefulness.

To eulogize this narrative, would be like ‘gilding refined gold’; but I
cannot help remarking, among a multitude of deeply interesting
passages, his observations upon that honest open avowal of Christian
principles, which brought down severe persecution upon him. They excite
our tenderest sympathy; his being dragged from his home and wife and
children, he says, ‘hath oft been to me, as the pulling my flesh from
my bones; my poor blind child, what sorrow art thou like to have for
thy portion in this world! thou must be beaten, must beg, suffer
hunger, cold, nakedness, and a thousand calamities, though I cannot now
endure the wind should blow upon thee. O, I saw I was as a man who was
pulling down his house upon the head of his wife and children; yet,
recollecting myself, thought I, I must venture you all with God.’ How
awful must be the state of the wretched persecutor, who occasions such
sufferings to the children of the most high God!

In this edition, the greatest care has been taken to preserve the exact
words of the author, as he first published them; where he altered or
added to the text in subsequent editions, it is marked with an inverted
comma, or inserted in the notes. Obsolete words and customs are
explained; the numbering of his sections is continued, in addition to
which, it is divided into chapters for family reading, upon the plan of
the late Rev. J. Ivimey; double inverted commas denote quotations of
Scripture.

The reader is strongly pressed to keep in his recollection the peculiar
use made of the word should, by the author in this narrative. It is
from the Saxon scealan, to be obliged. Thus, in the Saxon gospels (Matt
27:15), “the governor should release unto the people a prisoner”; in
our version it is, “was wont to release,” meaning that custom compelled
him so to do. In Bunyan’s phraseology, the word should is used in the
same sense, that is, to show that, under peculiar circumstances, his
feelings or position involuntarily produced a certain result. Thus, in
No. 6, Troubled with the thoughts of judgment and condemnation I should
tremble; and in No. 15, The father of his wife having left her two
books, in these I should sometimes read; probably the only books he
then had. It is remarkable, that although the Saxon language had not
been spoken in Bedfordshire for many centuries, still many valuable
words remained in use.

The order in which this thrilling narrative of Bunyan’s religious
feelings and experience is now for the first time published, is, I.
Grace Abounding to the Chief of Sinners—his call to the ministry, and
his imprisonment for refusing to attend the Church of England service.
II. His Relation of the Circumstances attending his incarceration in
Bedford Jail. III. The continuation of his Life to his decease, written
by one of his friends, and always printed with Grace Abounding. IV. His
Dying Thoughts. V. His Prison Meditations—verses which were probably
sold on a broadside or sheet of paper by his children, to procure
necessaries for his family.

The length of the notes may need some apology; the only one the editor
can make is his veneration for John Bunyan, and his earnest desire to
render this inestimable book more deeply interesting, by explaining
manners, customs, and words not now in use; the note on No. 232,
occupied the time of one whole day.

The errors, omissions, and additions, which existed to a most
extraordinary extent through the book, have been corrected, and the
text restored to its primitive beauty; among many hundred of these
errors, one may suffice as a specimen; it is in Bunyan’s preface, ‘God
did not play in convincing of me, the devil did not play in tempting of
me,’ this is altered in many editions to ‘God did not play in tempting
of me.’

Most earnestly do I hope that this republication, now for the first
time, for nearly two hundred years, given in its native excellence and
purity, may be attended with the Divine blessing, to the comfort of
many despairing Jerusalem sinners; to the building up of the church of
Christ on earth; to the extension of pure, heart-felt, genuine
Christianity; and to the confusion of the persecutors. They intended,
by shutting the pious pilgrim up in a dungeon, to prevent his voice
from being heard to the comfort of his poor neighbours, and by which
violence, his persecutors have caused his voice to burst the prison
doors and walls, and to be heard over the whole world. His ‘Pilgrim’s
Progress,’ which was written in prison, has been, and now is, a guide
to Christian pilgrims of all nations, kindreds, tribes, and people,
teaching them not to rest content in any national religion, but
personally to search the Scriptures, with earnest supplications to the
God of mercy and truth, that they may be guided to Christ, as the Alpha
and Omega of their salvation.

GEORGE OFFOR.

A PREFACE, OR BRIEF ACCOUNT OF THE PUBLISHING OF THIS WORK, WRITTEN BY
THE AUTHOR THEREOF, AND DEDICATED TO THOSE WHOM GOD HATH COUNTED HIM
WORTHY TO BEGET TO FAITH, BY HIS MINISTRY IN THE WORD.


Children, grace be with you, Amen. I being taken from you in presence,
and so tied up, that I cannot perform that duty that from God doth lie
upon me to youward, for your further edifying and building up in faith
and holiness, &c., yet that you may see my soul hath fatherly care and
desire after your spiritual and everlasting welfare; I now once again,
as before, from the top of Shenir and Hermon, so ‘now’ from the lions’
dens, from the mountains of the leopards (Song 4:8), do look yet after
you all, greatly longing to see your safe arrival into the desired
haven.[3]

I thank God upon every remembrance of you; and rejoice, even while I
stick between the teeth of the lions in the wilderness, at the grace,
and mercy, and knowledge of Christ our saviour, which God hath bestowed
upon you, with abundance of faith and love. Your hungerings and
thirstings also after further acquaintance with the Father, in his Son;
your tenderness of heart, your trembling at sin, your sober and holy
deportment also, before both God and men, is great refreshment to me;
“For ye are my glory and joy” (1 Thess 2:20).

I have sent you here enclosed, a drop of that honey, that I have taken
out of the carcase of a lion (Judg 14:5-9). I have eaten thereof myself
also, and am much refreshed thereby. (Temptations, when we meet them at
first, are as the lion that roared upon Samson; but if we overcome
them, the next time we see them, we shall find a nest of honey within
them.) The Philistines understand me not. It is ‘something of’ a
relation of the work of God upon my own soul, even from the very first,
till now; wherein you may perceive my castings down, and raisings up;
for he woundeth, and his hands make whole. It is written in the
Scripture (Isa 38:19), “The father to the children shall make known the
truth of God.” Yea, it was for this reason I lay so long at Sinai (Deut
4:10,11), to see the fire, and the cloud, and the darkness, that I
might fear the Lord all the days of my life upon earth, and tell of his
wondrous works to my children (Psa 78:3-5).

Moses (Num 33:1,2) writ of the journeyings of the children of Israel,
from Egypt to the land of Canaan; and commanded also, that they did
remember their forty years’ travel in the wilderness. “Thou shalt
remember all the way which the Lord thy God led thee these forty years
in the wilderness, to humble thee, and to prove thee, to know what was
in thine heart, whether thou wouldest keep his commandments, or no”
(Deut 8:2). Wherefore this I have endeavoured to do; and not only so,
but to publish it also; that, if God will, others may be put in
remembrance of what he hath done for their souls, by reading his work
upon me.

It is profitable for Christians to be often calling to mind the very
beginnings of grace with their souls. “It is a night to be much
observed unto the Lord for bringing them out from the land of Egypt:
this is that night of the Lord to be observed of all the children of
Israel in their generations” (Exo 12:42). “O my God,” saith David (Psa
42:6), “my soul is cast down within me; therefore will I remember thee
from the land of Jordan, and of the Hermonites, from the hill Mizar.”
He remembered also the lion and the bear, when he went to fight with
the giant of Gath (1 Sam 17:36,37).

It was Paul’s accustomed manner (Acts 22), and that when tried for his
life (Acts 24), even to open, before his judges, the manner of his
conversion: he would think of that day, and that hour, in the which he
first did meet with grace;[4] for he found it support unto him. When
God had brought the children of Israel through the Red Sea, far into
the wilderness, yet they must turn quite about thither again, to
remember the drowning of their enemies there (Num 14:25). For though
they sang his praise before, yet “they soon forgat his works” (Psa
106:11-13).

In this discourse of mine you may see much; much, I say, of the grace
of God towards me. I thank God I can count it much, for it was above my
sins and Satan’s temptations too. I can remember my fears, and doubts,
and sad months with comfort; they are as the head of Goliah in my hand.
There was nothing to David like Goliah’s sword, even that sword that
should have been sheathed in his bowels; for the very sight and
remembrance of that did preach forth God’s deliverance to him. Oh, the
remembrance of my great sins, of my great temptations, and of my great
fears of perishing for ever! They bring afresh into my mind the
remembrance of my great help, my great support from heaven, and that
the great grace that God extended to such a wretch as I.

My dear children, call to mind the former days, “and the years of
ancient times: remember also your songs in the night; and commune with
your own heart” (Psa 73:5-12). Yea, look diligently, and leave no
corner therein unsearched, for there is treasure hid, even the treasure
of your first and second experience of the grace of God toward you.
Remember, I say, the word that first laid hold upon you; remember your
terrors of conscience, and fear of death and hell; remember also your
tears and prayers to God; yea, how you sighed under every hedge for
mercy. Have you never a hill Mizar to remember? Have you forgot the
close, the milk house, the stable, the barn, and the like, where God
did visit your soul?[5] Remember also the Word—the Word, I say, upon
which the Lord hath caused you to hope. If you have sinned against
light; if you are tempted to blaspheme; if you are down in despair; if
you think God fights against you; or if heaven is hid from your eyes,
remember it was thus with your father, but out of them all the Lord
delivered me.

I could have enlarged much in this my discourse, of my temptations and
troubles for sin; as also of the merciful kindness and working of God
with my soul. I could also have stepped into a style much higher than
this in which I have here discoursed, and could have adorned all things
more than here I have seemed to do, but I dare not. God did not play in
convincing of me, the devil did not play in tempting of me, neither did
I play when I sunk as into a bottomless pit, when the pangs of hell
caught hold upon me; wherefore I may not play in my relating of them,
but be plain and simple, and lay down the thing as it was. He that
liketh it, let him receive it; and he that does not, let him produce a
better. Farewell.

My dear children, the milk and honey is beyond this wilderness. God be
merciful to you, and grant ‘that’ you be not slothful to go in to
possess the land.

JOHN BUNYAN.

GRACE ABOUNDING TO THE CHIEF OF SINNERS; OR, A BRIEF RELATION OF THE
EXCEEDING MERCY OF GOD IN CHRIST, TO HIS POOR SERVANT, JOHN BUNYAN.

[BUNYAN’S ACCOUNT OF HIMSELF PREVIOUS TO HIS CONVERSION.]


1. In this my relation of the merciful working of God upon my soul, it
will not be amiss, if, in the first place, I do, in a few words, give
you a hint of my pedigree, and manner of bringing up; that thereby the
goodness and bounty of God towards me, may be the more advanced and
magnified before the sons of men.

2. For my descent then, it was, as is well known by many, of a low and
inconsiderable generation; my father’s house being of that rank that is
meanest and most despised of all the families in the land.[6] Wherefore
I have not here, as others, to boast of noble blood, or of a high-born
state, according to the flesh; though, all things considered, I magnify
the heavenly Majesty, for that by this door he brought me into this
world, to partake of the grace and life that is in Christ by the
gospel.

3. But yet, notwithstanding the meanness and inconsiderableness of my
parents, it pleased God to put it into their hearts to put me to
school, to learn both to read and write; the which I also attained,
according to the rate of other poor men’s children;[7] though, to my
shame I confess, I did soon lose that little I learned, and that even
almost utterly, and that long before the Lord did work his gracious
work of conversion upon my soul.

4. As for my own natural life, for the time that I was without God in
the world, it was indeed according to the course of this world, and
“the spirit that now worketh in the children of disobedience” (Eph
2:2,3). It was my delight to be “taken captive by the devil at his
will” (2 Tim 2:26). Being filled with all unrighteousness: the which
did also so strongly work and put forth itself, both in my heart and
life, and that from a child, that I had but few equals, especially
considering my years, which were tender, being few, both for cursing,
swearing, lying, and blaspheming the holy name of God.

5. Yea, so settled and rooted was I in these things, that they became
as a second nature to me; the which, as I also have with soberness
considered since, did so offend the Lord, that even in my childhood he
did scare and affright me with fearful dreams, and did terrify me with
dreadful visions; for often, after I had spent this and the other day
in sin, I have in my bed been greatly afflicted, while asleep, with the
apprehensions of devils and wicked spirits, who still, as I then
thought, laboured to draw me away with them, of which I could never be
rid.

6. Also I should, at these years, be greatly afflicted and troubled
with the thoughts of the day of judgment, and that both night and day,
and should tremble at the thoughts of the fearful torments of hell
fire; still fearing that it would be my lot to be found at last amongst
those devils and hellish fiends, who are there bound down with the
chains and bonds of eternal darkness, “unto the judgment of the great
day.”

7. These things, I say, when I was but a child, ‘but nine or ten years
old,’ did so distress my soul, that when in the midst of my many sports
and childish vanities, amidst my vain companions, I was often much cast
down and afflicted in my mind therewith, yet could I not let go my
sins. Yea, I was ‘also then’ so overcome with despair of life and
heaven, that I should often wish either that there had been no hell, or
that I had been a devil—supposing they were only tormentors; that if it
must needs be that I went thither, I might be rather a tormentor, than
‘be’ tormented myself.

8. A while after, these terrible dreams did leave me, which also I soon
forgot; for my pleasures did quickly cut off the remembrance of them,
as if they had never been: wherefore, with more greediness, according
to the strength of nature, I did still let loose the reins to my lusts,
and delighted in all transgression against the law of God: so that,
until I came to the state of marriage, I was the very ringleader of all
the youth that kept me company, into all manner of vice and
ungodliness.[8]

9. Yea, such prevalency had the lusts and fruits of the flesh in this
poor soul of mine, that had not a miracle of precious grace prevented,
I had not only perished by the stroke of eternal justice, but had also
laid myself open, even to the stroke of those laws, which bring some to
disgrace and open shame before the face of the world.

10. In these days, the thoughts of religion were very grievous to me; I
could neither endure it myself, nor that any other should; so that,
when I have seen some read in those books that concerned Christian
piety, it would be as it were a prison to me. Then I said unto God,
“Depart from me, for I desire not the knowledge of thy ways” (Job
21:14). I was now void of all good consideration, heaven and hell were
both out of sight and mind; and as for saving and damning, they were
least in my thoughts.[9] O Lord, thou knowest my life, and my ways were
not hid from thee.

11. Yet this I well remember, that though I could myself sin with the
greatest delight and ease, and also take pleasure in the vileness of my
companions; yet, even then, if I have at any time seen wicked things,
by those who professed goodness, it would make my spirit tremble. As
once, above all the rest, when I was in my height of vanity, yet
hearing one to swear that was reckoned for a religious man, it had so
great a stroke upon my spirit, that it made my heart to ache.

12. ‘But God did not utterly leave me, but followed me still, not now
with convictions, but judgments; yet such as were mixed with mercy. For
once I fell into a creek of the sea, and hardly escaped drowning.
Another time I fell out of a boat into Bedford river, but mercy yet
preserved me alive. Besides, another time, being in the field with one
of my companions, it chanced that an adder passed over the highway; so
I, having a stick in my hand, struck her over the back; and having
stunned her, I forced open her mouth with my stick, and plucked her
sting out with my fingers; by which act, had not God been merciful unto
me, I might, by my desperateness, have brought myself to mine end.’

13. ‘This also have I taken notice of with thanksgiving; when I was a
soldier, I, with others, were drawn out to go to such a place to
besiege it; but when I was just ready to go, one of the company desired
to go in my room; to which, when I had consented, he took my place; and
coming to the siege, as he stood sentinel, he was shot into the head
with a musket bullet, and died.’[10]

14. ‘Here, as I said, were judgments and mercy, but neither of them did
awaken my soul to righteousness; wherefore I sinned still, and grew
more and more rebellious against God, and careless of mine own
salvation.’

15. Presently after this, I changed my condition into a married state,
and my mercy was to light upon a wife whose father was counted
godly.[11] This woman and I, though we came together as poor as poor
might be, not having so much household stuff as a dish or spoon betwixt
us both, yet this she had for her part, The Plain Man’s Pathway to
Heaven, and The Practice of Piety, which her father had left her when
he died. In these two books I should sometimes read with her, wherein I
also found some things that were somewhat pleasing to me; but all this
while I met with no conviction. She also would be often telling of me,
what a godly man her father was, and how he would reprove and correct
vice, both in his house, and amongst his neighbours; what a strict and
holy life he lived in his day, both in word and deed.

16. Wherefore these books with this relation, though they did not reach
my heart, to awaken it about my sad and sinful state, yet they did
beget within me some desires to religion: so that, because I knew no
better, I fell in very eagerly with the religion of the times; to wit,
to go to church twice a day, and that too with the foremost; and there
should very devoutly, both say and sing as others did, yet retaining my
wicked life; but withal, I was so overrun with a spirit of
superstition, that I adored, and that with great devotion, even all
things, both the high place, priest, clerk, vestment, service, and what
else belonging to the church; counting all things holy that were
therein contained, and especially the priest and clerk most happy, and
without doubt, greatly blessed, because they were the servants, as I
then thought, of God, and were principal in the holy temple, to do his
work therein.

17. This conceit grew so strong in little time upon my spirit, that had
I but seen a priest, though never so sordid and debauched in his life,
I should find my spirit fall under him, reverence him, and knit unto
him; yea, I thought for the love I did bear unto them, supposing they
were the ministers of God, I could have lain down at their feet, and
have been trampled upon by them; their name, their garb, and work, did
so intoxicate and bewitch me.

18. After I had been thus for some considerable time, another thought
came into my mind; and that was, whether we were of the Israelites, or
no? For finding in the Scriptures that they were once the peculiar
people of God, thought I, if I were one of this race, my soul must
needs be happy.[12] Now again, I found within me a great longing to be
resolved about this question, but could not tell how I should. At last
I asked my father of it; who told me—No, we were not. Wherefore then I
fell in my spirit as to the hopes of that, and so remained.

19. But all this while, I was not sensible of the danger and evil of
sin; I was kept from considering that sin would damn me, what religion
soever I followed, unless I was found in Christ. Nay, I never thought
of him, nor whether there was one, or no. Thus man, while blind, doth
wander, but wearieth himself with vanity, for he knoweth not the way to
the city of God (Eccl 10:15).

20. But one day, amongst all the sermons our parson made, his subject
was, to treat of the Sabbath-day, and of the evil of breaking that,
either with labour, sports, or otherwise. Now I was, notwithstanding my
religion, one that took much delight in all manner of vice, and
especially that was the day that I did solace myself therewith,[13]
wherefore I fell in my conscience under his sermon, thinking and
believing that he made that sermon on purpose to show me my evil doing;
and at that time I felt what guilt was, though never before, that I can
remember; but then I was, for the present, greatly loaden therewith,
and so went home when the sermon was ended, with a great burden upon my
spirit.

21. This, for that instant, did ‘benumb’[14] the sinews of my ‘best’
delights, and did imbitter my former pleasures to me; but behold, it
lasted not, for before I had well dined, the trouble began to go off my
mind, and my heart returned to its old course: but oh! How glad was I,
that this trouble was gone from me, and that the fire was put out,
‘that I might sin again without control!’ Wherefore, when I had
satisfied nature with my food, I shook the sermon out of my mind, and
to my old custom of sports and gaming I returned with great delight.

22. But the same day, as I was in the midst of a game at cat,[15] and
having struck it one blow from the hole, just as I was about to strike
it the second time, a voice did suddenly dart from heaven into my soul,
which said, Wilt thou leave thy sins and go to heaven, or have thy sins
and go to hell? At this I was put to an exceeding maze; wherefore,
leaving my cat upon the ground, I looked up to heaven, and was, as if I
had, with the eyes of my understanding, seen the Lord Jesus looking
down upon me, as being very hotly displeased with me, and as if he did
severely threaten me with some grievous punishment for these and other
my ungodly practices.

23. I had no sooner thus conceived in my mind, but suddenly this
conclusion was fastened on my spirit, for the former hint did set my
sins again before my face, that I had been a great and grievous sinner,
and that it was now too too late for me to look after heaven; for
Christ would not forgive me, nor pardon my transgressions. Then I fell
to musing upon this also; and while I was thinking on it, and fearing
lest it should be so, I felt my heart sink in despair, concluding it
was too late; and therefore I resolved in my mind I would go on in sin:
for, thought I, if the case be thus, my state is surely miserable;
miserable if I leave my sins, and but miserable if I follow them; I can
but be damned, and if I must be so, I had as good be damned for many
sins, as to be damned for few.

24. Thus I stood in the midst of my play, before all that then were
present; but yet I told them nothing: but I say, I having made this
conclusion, I returned ‘desperately’ to my sport again; and I well
remember, that presently this kind of despair did so possess my soul,
that I was persuaded, I could never attain to other comfort than what I
should get in sin; for heaven was gone already, so that on that I must
not think; wherefore I found within me a great desire to take my fill
of sin, still studying what sin was yet to be committed, that I might
taste the sweetness of it; and I made as much haste as I could to fill
my belly with its delicates, lest I should die before I had my desire;
for that I feared greatly. In these things, I protest before God, I lie
not, neither do I feign this sort of speech; these were really,
strongly, and with all my heart, my desires; the good Lord, whose mercy
is unsearchable, forgive me my transgressions.

25. And I am very confident, that this temptation of the devil is more
usual amongst poor creatures than many are aware of, even to overrun
their spirits with a scurvy and seared frame of heart, and benumbing of
conscience; which frame, he stilly and slyly supplieth with such
despair, that though not much guilt attendeth the soul, yet they
continually have a secret conclusion within them, that there is no
hopes for them; for they have loved sins, “therefore after them they
will go” (Jer 2:25, 18:12).

26. Now therefore I went on in sin with great greediness of mind, still
grudging that I could not be so satisfied with it as I would. This did
continue with me about a month, or more; but one day, as I was standing
at a neighbour’s shop-window, and there cursing and swearing, and
playing the madman, after my wonted manner, there sat within, the woman
of the house, and heard me, who, though she was a very loose and
ungodly wretch, yet protested that I swore and cursed at that most
fearful rate, that she was made to tremble to hear me; and told me
further, That I was the ungodliest fellow for swearing that ever she
heard in all her life; and that I, by thus doing, was able to spoil all
the youth in a whole town, if they came but in my company.

27. At this reproof I was silenced, and put to secret shame, and that
too, as I thought, before the God of heaven; wherefore, while I stood
there, and hanging down my head, I wished with all my heart that I
might be a little child again, that my father might learn me to speak
without this wicked way of swearing;[16] for, thought I, I am so
accustomed to it, that it is in vain for me to think of a reformation,
for I thought it could never be.

28. But how it came to pass, I know not; I did from this time forward
so leave my swearing, that it was a great wonder to myself to observe
it; and whereas before, I knew not how to speak unless I put an oath
before, and another behind, to make my words have authority; now, I
could, ‘without it,’ speak better, and with more pleasantness, than
ever I could before. All this while I knew not Jesus Christ, neither
did I leave my sports and plays.

29. But quickly after this, I fell in company with one poor man that
made profession of religion; who, as I then thought, did talk
pleasantly of the Scriptures, and of the matters of religion;
wherefore, falling into some love and liking to what he said, I betook
me to my Bible, and began to take great pleasure in reading, but
especially with the historical part thereof; for, as for Paul’s
epistles, and Scriptures of that nature, I could not away with them,
being as yet but ignorant, either of the corruptions of my nature, or
of the want and worth of Jesus Christ to save me.

30. Wherefore I fell to some outward reformation, both in my words and
life, and did set the commandments before me for my way to heaven;
which commandments I also did strive to keep, and, as I thought, did
keep them pretty well sometimes, and then I should have comfort; yet
now and then should break one, and so afflict my conscience; but then I
should repent, and say I was sorry for it, and promise God to do better
next time, and there get help again, ‘for then I thought I pleased God
as well as any man in England.’

31. Thus I continued about a year; all which time our neighbours did
take me to be a very godly man, a new and religious man, and did marvel
much to see such a great and famous alteration in my life and manners;
and, indeed, so it was, though yet I knew not Christ, nor grace, nor
faith, nor hope; and, truly, as I have well seen since, had then died,
my state had been most fearful; well, this, I say, continued about a
twelvemonth or more.

32. ‘But, I say, my neighbours were amazed at this my great conversion,
from prodigious profaneness, to something like a moral life; and,
truly, so they well might; for this my conversion was as great, as for
Tom of Bedlam to become a sober man.[17] Now, therefore, they began to
praise, to commend, and to speak well of me, both to my face, and
behind my back. Now, I was, as they said, become godly; now, I was
become a right honest man. But, oh! When I understood that these were
their words and opinions of men, it pleased me mighty well. For though,
as yet, I was nothing but a poor painted hypocrite, yet I loved to be
talked of as one that was truly godly. I was proud of my godliness,
and, indeed, I did all I did, either to be seen of, or to be well
spoken of, by man. And thus I continued for about a twelvemonth or
more.’

33. ‘Now, you must know, that before this I had taken much delight in
ringing, but my conscience beginning to be tender, I thought such
practice was but vain, and therefore forced myself to leave it, yet my
mind hankered; wherefore I should go to the steeple house, and look on
it, though I durst not ring. But I thought this did not become religion
neither, yet I forced myself, and would look on still; but quickly
after, I began to think, How, if one of the bells should fall? Then I
chose to stand under a main beam, that lay overthwart the steeple, from
side to side, thinking there I might stand sure, but then I should
think again, should the bell fall with a swing, it might first hit the
wall, and then rebounding upon me, might kill me for all this beam.
This made me stand in the steeple door; and now, thought I, I am safe
enough; for, if a bell should then fall, I can slip out behind these
thick walls, and so be preserved notwithstanding.’

34. ‘So, after this, I would yet go to see them ring, but would not go
further than the steeple door; but then it came into my head, How, if
the steeple itself should fall? And this thought, it may fall for ought
I know, when I stood and looked on, did continually so shake my mind,
that I durst not stand at the steeple door any longer, but was forced
to flee, for fear the steeple should fall upon my head.’

35. ‘Another thing was my dancing; I was a full year before I could
quite leave that; but all this while, when I thought I kept this or
that commandment, or did, by word or deed, anything that I thought was
good, I had great peace in my conscience; and should think with myself,
God cannot choose but be now pleased with me; yea, to relate it in mine
own way, I thought no man in England could please God better than I.’

36. ‘But poor wretch as I was, I was all this while ignorant of Jesus
Christ, and going about to establish my own righteousness; and had
perished therein, had not God, in mercy, showed me more of my state of
nature.’

[HIS CONVERSION AND PAINFUL EXERCISES OF MIND, PREVIOUS TO HIS JOINING
THE CHURCH AT BEDFORD.]


37. But upon a day, the good providence of God did cast me to Bedford,
to work on my calling; and in one of the streets of that town, I came
where there were three or four poor women sitting at a door in the sun,
and talking about the things of God; and being now willing to hear them
discourse, I drew near to hear what they said, for I was now a brisk
talker also myself in the matters of religion, but now I may say, I
heard, but I understood not; for they were far above, out of my reach;
for their talk was about a new birth, the work of God on their hearts,
also how they were convinced of their miserable state by nature; they
talked how God had visited their souls with his love in the Lord Jesus,
and with what words and promises they had been refreshed, comforted,
and supported against the temptations of the devil. Moreover, they
reasoned of the suggestions and temptations of Satan in particular; and
told to each other by which they had been afflicted, and how they were
borne up under his assaults. They also discoursed of their own
wretchedness of heart, of their unbelief; and did contemn, slight, and
abhor their own righteousness, as filthy and insufficient to do them
any good.

38. And methought they spake as if joy did make them speak; they spake
with such pleasantness of Scripture language, and with such appearance
of grace in all they said, that they were to me, as if they had found a
new world,[18] as if they were people that dwelt alone, and were not to
be reckoned among their neighbours (Num 23:9).

39. At this I felt my own heart began to shake, as mistrusting my
condition to be nought; for I saw that in all my thoughts about
religion and salvation, the new birth did never enter into my mind,
neither knew I the comfort of the Word and promise, nor the
deceitfulness and treachery of my own wicked heart. As for secret
thoughts, I took no notice of them; neither did I understand what
Satan’s temptations were, nor how they were to be withstood and
resisted, &c.

40. Thus, therefore, when I had heard and considered what they said, I
left them, and went about my employment again, but their talk and
discourse went with me; also my heart would tarry with them, for I was
greatly affected with their words, both because by them I was convinced
that I wanted the true tokens of a truly godly man, and also because by
them I was convinced of the happy and blessed condition of him that was
such a one.[19]

41. Therefore I should often make it my business to be going again and
again into the company of these poor people, for I could not stay away;
and the more I went amongst them, the more did question my condition;
and as I still do remember, presently I found two things within me, at
which I did sometimes marvel, especially considering what a blind,
ignorant, sordid, and ungodly wretch but just before I was; the one was
a very great softness and tenderness of heart, which caused me to fall
under the conviction of what by Scripture they asserted; and the other
was a great bending in my mind to a continual meditating on it, and on
all other good things which at any time I heard or read of.

42. ‘By these things’ my mind was now so turned, that it lay like a
horse leech at the vein, still crying out, Give, give (Prov 30:15);
yea, it was so fixed on eternity, and on the things about the kingdom
of heaven, that is, so far as I knew, though as yet, God knows, I knew
but little; that neither pleasures, nor profits, nor persuasions, nor
threats, could loosen it, or make it let go his hold; and though I may
speak it with shame, yet it is in very deed a certain truth, it would
then have been as difficult for me to have taken my mind from heaven to
earth, as I have found it often since to get it again from earth to
heaven.’

43. ‘One thing I may not omit: There was a young man in our town, to
whom my heart before was knit more than to any other, but he being a
most wicked creature for cursing, and swearing, and whoring, I now
shook him off, and forsook his company; but about a quarter of a year
after I had left him, I met him in a certain lane, and asked him how he
did; he, after his old swearing and mad way, answered, He was well.
But, Harry, said I, why do you swear and curse thus? What will become
of you, if you die in this condition? He answered me in a great chafe,
What would the devil do for company, if it were not for such as I am?’

44. ‘About this time I met with some Ranters’ books, that were put
forth by some of our countrymen, which books were also highly in esteem
by several old professors; some of these I read, but was not able to
make a judgment about them; wherefore as I read in them, and thought
upon them, feeling myself unable to judge, I should betake myself to
hearty prayer in this manner: O Lord, I am a fool, and not able to know
the truth from error: Lord, leave me not to my own blindness, either to
approve of, or condemn this doctrine; if it be of God, let me not
despise it; if it be of the devil, let me not embrace it. Lord, I lay
my soul, in this matter, only at thy foot; let me not be deceived, I
humbly beseech thee. I had one religious intimate companion all this
while, and that was the poor man that I spoke of before; but about this
time he also turned a most devilish Ranter,[20] and gave himself up to
all manner of filthiness, especially uncleanness: he would also deny
that there was a God, angel, or spirit; and would laugh at all
exhortations to sobriety. When I laboured to rebuke his wickedness, he
would laugh the more, and pretend that he had gone through all
religions, and could never light on the right till now. He told me
also, that in a little time I should see all professors turn to the
ways of the Ranters. Wherefore, abominating those cursed principles, I
left his company forthwith, and became to him as great a stranger, as I
had been before a familiar.’

45. ‘Neither was this man only a temptation to me; but my calling lying
in the country, I happened to light into several people’s company, who,
though strict in religion formerly, yet were also swept away by these
Ranters. These would also talk with me of their ways, and condemn me as
legal and dark; pretending that they only had attained to perfection
that could do what they would, and not sin. Oh! These temptations were
suitable to my flesh, I being but a young man, and my nature in its
prime; but God, who had, as I hope, designed me for better things, kept
me in the fear of his name, and did not suffer me to accept of such
cursed principles. And blessed be God, who put it into my heart to cry
to him to be kept and directed, still distrusting mine own wisdom; for
I have since seen even the effect of that prayer, in his preserving me
not only from ranting errors, but from those also that have sprung up
since. The Bible was precious to me in those days.’

46. And now, methought, I began to look into the Bible with new eyes,
and read as I never did before; and especially the epistles of the
apostle Paul were sweet and pleasant to me; and, indeed, I was then
never out of the Bible, either by reading or meditation; still crying
out to God, that I might know the truth, and way to heaven and glory.

47. And as I went on and read, I lighted on that passage, ‘To one is
given by the Spirit the word of wisdom; to another the word of
knowledge by the same Spirit; and to another faith,’ &c. (1 Cor
12:8,9). And though, as I have since seen, that by this Scripture the
Holy Ghost intends, in special, things extraordinary, yet on me it did
then fasten with conviction, that I did want things ordinary, even that
understanding and wisdom that other Christians had. On this word I
mused, and could not tell what to do, ‘especially this word faith put
me to it, for I could not help it, but sometimes must question, whether
I had any faith or no’; for I feared that it shut me out of all the
blessings that other good people had give them of God;[21] but I was
loath to conclude I had no faith in my soul; for if I do so, thought I,
then I shall count myself a very cast-away indeed.

48. No, said I with myself, though I am convinced that I am an ignorant
sot, and that I want those blessed gifts of knowledge and understanding
that other good people have; yet, at a venture, I will conclude I am
not altogether faithless, though I know not what faith is. For it was
showed me, and that too, as I have since seen, by Satan, that those who
conclude themselves in a faithless state, have neither rest nor quiet
in their souls; and I was loath to fall quite into despair.

49. Wherefore, by this suggestion, I was for a while made afraid to see
my want of faith; but God would not suffer me thus to undo and destroy
my soul, but did continually, against this my blind and sad conclusion,
create still within me such suppositions, ‘insomuch’ that I might in
this deceive myself, that I could not rest content, until I did now
come to some certain knowledge, whether I had faith or no; this always
running in my mind, But how if you want faith indeed? But how can you
tell you have faith? ‘and, besides, I saw for certain, if I had not, I
was sure to perish for ever.’

50. So that though I endeavoured at the first, to look over the
business of faith, yet in a little time, I better considering the
matter, was willing to put myself upon the trial, whether I had faith
or no. But, alas, poor wretch, so ignorant and brutish was I, that I
knew to this day no more how to do it, than I know how to begin and
accomplish that rare and curious piece of art, which I never yet saw
not considered.

51. Wherefore, while I was thus considering, and being put to my plunge
about it, for you must know, that as yet I had in this matter broken my
mind to no man, only did hear and consider, the tempter came in with
his delusion, That there was no way for me to know I had faith, but by
trying to work some miracle; urging those Scriptures that seem to look
that way, for the enforcing and strengthening his temptation. Nay, one
day as I was betwixt Elstow and Bedford, the temptation was hot upon
me, to try if I had faith, by doing of some miracle: which miracle at
that time was this, I must say to the puddles that were in the horse
pads, Be dry; and to the dry places, Be you the puddles. And truly, one
time I was agoing to say so indeed; but just as I was about to speak,
this thought came into my mind, But go under yonder hedge and pray
first, that God would make you able. But when I had concluded to pray,
this came hot upon me, That if I prayed, and came again and tried to do
it, and yet did nothing notwithstanding, then be sure I had no faith,
but was a cast-away and lost. Nay, thought I, if it be so, I will never
try yet, but will stay a little longer.

52. So I continued at a great loss; for I thought, if they only had
faith, which could do so wonderful things, then I concluded, that, for
the present, I neither had it, nor yet, for time to come, were ever
like to have it. Thus I was tossed betwixt the devil and my own
ignorance, and so perplexed, especially at some times, that I could not
tell what to do.

53. About this time, the state and happiness of these poor people at
Bedford was thus, in a dream or vision, represented to me. I saw, as if
they were set on the sunny side of some high mountain, there refreshing
themselves with the pleasant beams of the sun, while I was shivering
and shrinking in the cold, afflicted with frost, snow, and dark clouds.
Methought, also, betwixt me and them, I saw a wall that did compass
about this mountain; now, through this wall my soul did greatly desire
to pass; concluding, that if I could, I would go even into the very
midst of them, and there also comfort myself with the heat of their
sun.

54. About this wall I thought myself, to go again and again, still
prying as I went, to see if I could find some way or passage, by which
I might enter therein; but none could I find for some time. At the
last, I saw, as it were, a narrow gap, like a little doorway in the
wall, through which I attempted to pass; but the passage being very
strait and narrow, I made many efforts to get in, but all in vain, even
until I was well nigh quite beat out, by striving to get in; at last,
with great striving, methought I at first did get in my head, and after
that, by a sidling striving, my shoulders, and my whole body; then was
I exceeding glad, and went and sat down in the midst of them, and so
was comforted with the light and heat of their sun.

55. Now, this mountain and wall, &c., was thus made out to me—the
mountain signified the church of the living God; the sun that shone
thereon, the comfortable shining of his merciful face on them that were
therein; the wall, I thought, was the Word, that did make separation
between the Christians and the world; and the gap which was in this
wall, I thought, was Jesus Christ, who is the way to God the Father
(John 14:6; Matt 7:14). But forasmuch as the passage was wonderful
narrow, even so narrow, that I could not, but with great difficulty,
enter in thereat, it showed me that none could enter into life, but
those that were in downright earnest,[22] and unless also they left
this wicked world behind them; for here was only room for body and
soul, but not for body and soul, and sin.[23]

56. This resemblance abode upon my spirit many days; all which time, I
saw myself in a forlorn and sad condition, but yet was provoked to a
vehement hunger and desire to be one of that number that did sit in the
sunshine. Now also I should pray wherever I was, whether at home or
abroad, in house or field, and should also often, with lifting up of
heart, sing that of the 51st Psalm, O Lord, consider my distress; for
as yet I knew not where I was.

57. Neither as yet could I attain to any comfortable persuasion that I
had faith in Christ; but instead of having satisfaction, here I began
to find my soul to be assaulted with fresh doubts about my future
happiness; especially with such as these, Whether I was elected? But
how, if the day of grace should now be past and gone?

58. By these two temptations I was very much afflicted and disquieted;
sometimes by one, and sometimes by the other of them. And first, to
speak of that about my questioning my election, I found at this time,
that though I was in a flame to find the way to heaven and glory, and
though nothing could beat me off from this, yet this question did so
offend and discourage me, that I was, especially at some times, as if
the very strength of my body also had been taken away by the force and
power thereof. This scripture did also seem to me to trample upon all
my desires, “It is not of him that willeth, nor of him that runneth,
but of God that showeth mercy” (Rom 9:16).

59. With this scripture I could not tell what to do; for I evidently
saw, that unless the great God, of his infinite grace and bounty, had
voluntarily chosen me to be a vessel of mercy, though I should desire,
and long and labour until my heart did break, no good could come of it.
Therefore, this would still stick with me, How can you tell that you
are elected? And what if you should not? How then?

60. O Lord, thought I, what if I should not, indeed? It may be you are
not, said the tempter; it may be so, indeed, thought I. Why, then, said
Satan, you had as good leave off, and strive no further; for if,
indeed, you should not be elected and chosen of God, there is no talk
of your being saved; “For it is neither of him that willeth, nor of him
that runneth, but of God that showeth mercy.”

61. By these things I was driven to my wits’ end, not knowing what to
say, or how to answer these temptations. Indeed, I little thought that
Satan had thus assaulted me, but that rather it was my own prudence,
thus to start the question; for, that the elect only attained eternal
life, that I, without scruple, did heartily close withal; but that
myself was one of them, there lay all the question.

62. Thus, therefore, for several days, I was greatly assaulted and
perplexed, and was often, when I have been walking, ready to sink where
I went, with faintness in my mind; but one day, after I had been so
many weeks oppressed and cast down therewith, as I was now quite giving
up the ghost of all my hopes of ever attaining life, that sentence fell
with weight upon my spirit, “Look at the generations of old and see;
did ever any trust in the Lord, and was confounded?”

63. At which I was greatly lightened and encouraged in my soul; for
thus, at that very instant, it was expounded to me, Begin at the
beginning of Genesis, and read to the end of the Revelation, and see if
you can find that there was ever any that trusted in the Lord, and was
confounded. So, coming home, I presently went to my Bible to see if I
could find that saying, not doubting but to find it presently; for it
was so fresh, and with such strength and comfort on my spirit, that I
was as if it talked with me.

64. Well, I looked, but I found it not; only it abode upon me; then I
did ask first this good man, and then another, if they knew where it
was, but they knew no such place. At this I wondered, that such a
sentence should so suddenly, and with such comfort and strength, seize
and abide upon my heart, and yet that none could find it, for I doubted
not but it was in holy Scripture.

65. Thus I continued above a year, and could not find the place; but at
last, casting my eye into the Apocrypha books, I found it in
Ecclesiasticus 2:10. This, at the first, did somewhat daunt me; but
because, by this time, I had got more experience of the love and
kindness of God, it troubled me the less; especially when I considered,
that though it was not in those texts that we call holy and canonical,
yet forasmuch as this sentence was the sum and substance of many of the
promises, it was my duty to take the comfort of it; and I bless God for
that word, for it was of God to me: that word doth still, at times,
shine before my face.

66. After this, that other doubt did come with strength upon me, But
how if the day of grace should be past and gone? How if you have
over-stood the time of mercy? Now, I remember that one day, as I was
walking into the country, I was much in the thoughts of this, But how
if the day of grace be past? And to aggravate my trouble, the tempter
presented to my mind those good people of Bedford, and suggested thus
unto me, That these being converted already, they were all that God
would save in those parts; and that I came too late, for these had got
the blessing before I came.

67. Now was I in great distress, thinking in very deed that this might
well be so; wherefore I went up and down bemoaning my sad condition,
counting myself far worse than a thousand fools, for standing off thus
long, and spending so many years in sin as I had done; still crying
out, Oh, that I had turned sooner; Oh, that I had turned seven years
ago! It made me also angry with myself, to think that I should have no
more wit, but to trifle away my time till my soul and heaven were lost.

68. But when I had been long vexed with this fear, and was scarce able
to take one step more, just about the same place where I received my
other encouragement, these words broke in upon my mind, “Compel them to
come in, that my house may be filled”; “and yet there is room” (Luke
14:22,23). These words, but especially them, “And yet there is room”
were sweet words to me; for, truly, I thought that by them I saw there
was place enough in heaven for me; and, moreover, that when the Lord
Jesus did speak these words, he then did think of me; and that he
knowing that the time would come that I should be afflicted with fear
that there was no place left for me in his bosom, did before speak this
word, and leave it upon record, that I might find help thereby against
this vile temptations. ‘This, I then verily believed.’

69. In the light and encouragement of this word, I went a pretty while;
and the comfort was the more, when I thought that the Lord Jesus should
think on me so long ago, and that he should speak them words on purpose
for my sake; for I did then think, verily, that he did on purpose speak
them, to encourage me withal.

70. ‘But I was not without my temptations to go back again;
temptations, I say, both from Satan, mine own heart, and carnal
acquaintance; but I thank God these were outweighed by that sound sense
of death and of the day of judgment, which abode, as it were,
continually in my view; I should often also think on Nebuchadnezzar, of
whom it is said, He had given him all the kingdoms of the earth (Dan
5:19). Yet, thought I, if this great man had all his portion in this
world, one hour in hell fire would make him forget all. Which
consideration was a great help to me.’

71. ‘I was almost made, about this time, to see something concerning
the beasts that Moses counted clean and unclean. I thought those beasts
were types of men; the clean, types of them that were the people of
God; but the unclean, types of such as were the children of the wicked
one. Now, I read that the clean beasts chewed the cud; that is, thought
I, they show us we must feed upon the Word of God. They also parted the
hoof; I thought that signified we must part, if we would be saved, with
the ways of ungodly men. And also, in further reading about them I
found, that though we did chew the cud as the hare, yet if we walked
with claws like a dog, or if we did part the hoof like the swine, yet
if we did not chew the cud as the sheep, we were still, for all that,
but unclean; for I thought the here to be a type of those that talk of
the Word, yet walk in the ways of sin; and that the swine was like him
that parteth with his outward pollutions, but still wanteth the Word of
faith, without which there could be no way of salvation, let a man be
never so devout (Deut 14).’ After this I found, by reading the Word,
that those that must be glorified with Christ in another world must be
called by him here; called to the partaking of a share in his Word and
righteousness, and to the comforts and first fruits of his spirit, and
to a peculiar interest in all those heavenly things which do indeed
fore fit the soul for that rest and house of glory which is in heaven
above.

72. Here, again, I was at a very great stand, not knowing what to do,
fearing I was not called; for, thought I, if I be not called, what then
can do me good? ‘None but those who are effectually called, inherit the
kingdom of heaven.’ But oh! how I now loved those words that spake of a
Christian’s calling! as when the Lord said to one, “Follow me,” and to
another, “Come after me.” And oh! thought I, that he would say so to me
too, how gladly would I run after him!

73. I cannot now express with what longings and breakings in my soul I
cried to Christ to call me. Thus I continued for a time, all on a flame
to be converted to Jesus Christ; and did also see at that day, such
glory in a converted state, that I could not be contented without a
share therein. Gold! could it have been gotten for gold, what could I
have given for it! had I had a whole world it had all gone ten thousand
times over for this, that my soul might have been in a converted state.

74. How lovely now was every one in my eyes that I thought to be
converted men and women! they shone, they walked like a people that
carried the broad seal of heaven about them. Oh! I saw the lot was
fallen to them in pleasant places, and they had a goodly heritage (Psa
16:6). But that which made me sick was that of Christ, in Mark, He went
up into a mountain and called to him whom he would, and they came unto
him (Mark 3:13).

75. This scripture made me faint and fear, yet it kindled fire in my
soul. That which made me fear was this, lest Christ should have no
liking to me, for he called “whom he would.” But oh! the glory that I
saw in that condition did still so engage my heart that I could seldom
read of any that Christ did call but I presently wished, Would I had
been in their clothes; would I had been born Peter; would I had been
born John; or would I had been by and had heard him when he called
them, how would I have cried, O Lord, call me also. But oh! I feared he
would not call me.

76. And truly the Lord let me go thus many months together and showed
me nothing; either that I was already, or should be called hereafter.
But at last, after much time spent, and many groans to God, that I
might be made partaker of the holy and heavenly calling, that Word came
in upon me—“I will cleanse their blood that I have not cleansed, for
the Lord dwelleth in Zion” (Joel 3:21). These words I thought were sent
to encourage me to wait still upon God, and signified unto me, that if
I were not already, yet time might come I might be in truth converted
unto Christ.[24]

77. About this time I began to break my mind to those poor people in
Bedford, and to tell them my condition, which, when they had heard,
they told Mr. Gifford of me, who himself also took occasion to talk
with me, and was willing to be ‘well’ persuaded of me, though I think
but from little grounds: but he invited me to his house, where I should
hear him confer with others, about the dealings of God with the soul;
from all which I still received more conviction, and from that time
began to see something of the vanity and inward wretchedness of my
wicked heart, for as yet I knew no great matter therein; but now it
began to be discovered unto me, and also to work at that rate for
wickedness as it never did before. Now I evidently found that lusts and
corruptions would strongly put forth themselves within me, in wicked
thoughts and desires, which I did not regard before; my desires also
for heaven and life began to fail. I found also, that whereas before my
soul was full of longing after God, now my heart began to hanker after
every foolish vanity; yea, my heart would not be moved to mind that
that was good; it began to be careless, both of my soul and heaven; it
would now continually hang back, both to, and in every duty; and was as
a clog on the leg of a bird to hinder her from flying.

78. Nay, thought I, now I grow worse and worse; now am I further from
conversion than ever I was before. Wherefore I began to sink greatly in
my soul, and began to entertain such discouragement in my heart as laid
me low as hell. If now I should have burned at a stake, I could not
believe that Christ had love for me; alas, I could neither hear him,
nor see him, nor feel him, nor savour any of his things; I was driven
as with a tempest, my heart would be unclean, the Canaanites would
dwell in the land.

79. Sometimes I would tell my condition to the people of God, which,
when they heard, they would pity me, and would tell me of the promises;
but they had as good have told me that I must reach the sun with my
finger as have bidden me receive or rely upon the promise; and as soon
as I should have done it, all my sense and feeling was against me; and
I saw I had a heart that would sin, and ‘that’ lay under a law that
would condemn.

80. These things have often made me think of that child which the
father brought to Christ, who, while he was yet a coming to him, was
thrown down by the devil, and also so rent and torn by him that he lay
and wallowed, foaming (Luke 9:42; Mark 9:20).

81. Further, in these days I should find my heart to shut itself up
against the Lord, and against his holy Word. I have found my unbelief
to set, as it were, the shoulder to the door to keep him out, and that
too even then, when I have with many a bitter sigh cried, Good Lord,
break it open; Lord, break these gates of brass, and cut these bars of
iron asunder (Psa 107:16). Yet that word would sometimes create in my
heart a peaceable pause, “I girded thee, though thou hast not known me”
(Isa 45:5).

82. But all this while as to the act of sinning, I never was more
tender than now; I durst not take a pin or a stick, though but so big
as a straw, for my conscience now was sore, and would smart at every
touch; I could not now tell how to speak my words, for fear I should
misplace them. Oh, how gingerly[25] did I then go in all I did or said!
I found myself as on a miry bog that shook if I did but stir; and ‘was’
there left both of God and Christ, and the Spirit, and all good things.

83. ‘But, I observe, though I was such a great sinner before
conversion, yet God never much charged the guilt of the sins of my
ignorance upon me; only he showed me I was lost if I had not Christ,
because I had been a sinner; I saw that I wanted a perfect
righteousness to present me without fault before God, and this
righteousness was nowhere to be found, but in the person of Jesus
Christ.’

84. ‘But my original and inward pollution, that, that was my plague and
my affliction; that, I say, at a dreadful rate, always putting forth
itself within me; that I had the guilt of, to amazement; by reason of
that, I was more loathsome in my own eyes than was a toad; and I
thought I was so in God’s eyes too; sin and corruption, I said, would
as naturally bubble out of my heart, as water would bubble out of a
fountain. I thought now that every one had a better heart than I had; I
could have changed heart with any body; I thought none but the devil
himself could equalize me for inward wickedness and pollution of mind.
I fell, therefore, at the sight of my own vileness, deeply into
despair; for I concluded that this condition that I was in could not
stand with a state of grace. Sure, thought I, I am forsaken of God;
sure I am given up to the devil, and to a reprobate mind; and thus I
continued a long while, even for some years together.’

85. ‘While I was thus afflicted with the fears of my own damnation,
there were two things would make me wonder; the one was, when I saw old
people hunting after the things of this life, as if they should live
here always; the other was, when I found professors much distressed and
cast down, when they met with outward losses; as of husband, wife,
child, &c. Lord, thought I, what ado is here about such little things
as these! What seeking after carnal things by some, and what grief in
others for the loss of them! if they so much labour after, and spend so
many tears for the things of this present life, how am I to be
bemoaned, pitied, and prayed for! My soul is dying, my soul is damning.
Were my soul but in a good condition, and were I but sure of it, ah!
how rich should I esteem myself, though blessed but with bread and
water; I should count those but small afflictions, and should bear them
as little burdens. “A wounded spirit who can bear?”’

86. And though I was thus troubled, and tossed, and afflicted, with the
sight and sense and terror of my own wickedness, yet I was afraid to
let this sight and sense go quite off my mind; for I found, that unless
guilt of conscience was taken off the right way, that is, by the blood
of Christ, a man grew rather worse for the loss of his trouble of mind,
than better. Wherefore, if my guilt lay hard upon me, then I should cry
that the blood of Christ might take it off; and if it was going off
without it (for the sense of sin would be sometimes as if it would die,
and go quite away), then I would also strive to fetch it upon my heart
again, by bringing the punishment for sin in hell fire upon my spirits;
and should cry, Lord, let it not go off my heart, but the right way,
but by the blood of Christ, and by the application of thy mercy,
through him, to my soul; for that Scripture lay much upon me, “without
shedding of blood is no remission” (Heb 9:22). And that which made me
the more afraid of this was, because I had seen some, who, though when
they were under wounds of conscience, then they would cry and pray; but
they seeking rather present ease from their trouble, than pardon for
their sin, cared not how they lost their guilt, so they got it out of
their mind; and, therefore, having got it off the wrong way, it was not
sanctified unto them; but they grew harder and blinder, and more wicked
after their trouble. This made me afraid, and made me cry to God ‘the
more,’ that it might not be so with me.

87. And now was I sorry that God had made me a man, for I feared I was
a reprobate; I counted man as unconverted, the most doleful of all the
creatures. Thus being afflicted and tossed about my sad condition, I
counted myself alone, and above the most of men unblessed.

88. ‘Yea, I thought it impossible that ever I should attain to so much
goodness of heart, as to thank God that he had made me a man. Man
indeed is the most noble by creation, of all creatures in the visible
world; but by sin he had made himself the most ignoble. The beasts,
birds, fishes, &c., I blessed their condition, for they had not a
sinful nature, they were not obnoxious to the wrath of God; they were
not to go to hell fire after death; I could therefore have rejoiced,
had my condition been as any of theirs.’

89. In this condition I went a great while; but when comforting time
was come, I heard one preach a sermon upon those words in the Song
(4:1), “Behold thou art fair, my love; behold, thou art fair.” But at
that time he made these two words, “My love,” his chief and subject
matter; from which, after he had a little opened the text, he observed
these several conclusions: 1. That the church, and so every saved soul,
is Christ’s love, when loveless. 2. Christ’s love without a cause. 3.
Christ’s love when hated of the world. 4. Christ’s love when under
temptation, and under desertion. 5. Christ’s love from first to last.

90. But I got nothing by what he said at present, only when he came to
the application of the fourth particular, this was the word he said; If
it be so, that the saved soul is Christ’s love when under temptation
and desertion; then poor tempted soul, when thou art assaulted and
afflicted with temptation, and the hidings of God’s face, yet think on
these two words, “My love,” still.

91. So as I was a going home, these words came again into my thoughts;
and I well remember, as they came in, I said thus in my heart, What
shall I get by thinking on these two words? This thought had no sooner
passed through my heart, but the words began thus to kindle in my
spirit, “Thou art my love, thou art my love,” twenty times together;
and still as they ran thus in my mind, they waxed stronger and warmer,
and began to make me look up; but being as yet between hope and fear, I
still replied in my heart, But is it true, but is it true? At which,
that sentence fell in upon me, He “wist not that it was true which was
done by the angel” (Acts 12:9).

92. Then I began to give place to the word, which, with power, did over
and over make this joyful sound within my soul, thou art my love, thou
art my love; and nothing shall separate thee from my love; and with
that (Rom 8:39) came into my mind: Now was my heart filled full of
comfort and hope, and now I could believe that my sins should be
forgiven me; ‘yea, I was now so taken with the love and mercy of God,
that I remember I could not tell how to contain till I got home; I
thought I could have spoken of his love, and of his mercy to me, even
to the very crows that sat upon the ploughed lands before me, had they
been capable to have understood me’; wherefore I said in my soul, with
much gladness, well, I would I had a pen and ink here, I would write
this down before I go any further, for surely I will not forget this
forty years hence; but, alas! within less than forty days, I began to
question all again; ‘which made me begin to question all still.’

93. Yet still at times, I was helped to believe that it was a true
manifestation of grace unto my soul, though I had lost much of the life
and savour of it. Now about a week or fortnight after this, I was much
followed by this scripture, “Simon, Simon, behold, Satan hath desired
to have you” (Luke 22:31). And sometimes it would sound so loud within
me, yea, and as it were call so strongly after me, that once above all
the rest, I turned my head over my shoulder, thinking verily that some
man had, behind me, called to me; being at a great distance, ‘methought
he called so loud; it came, as I have thought since, to have stirred me
up to prayer, and to watchfulness; it came to acquaint me that a cloud
and a storm was coming down upon me, but I understood it not.’[26]

94. ‘Also, as I remember, that time that it called to me so loud, was
the last time that it sounded in mine ear; but methinks I hear still
with what a loud voice these words, Simon, Simon, sounded in mine ears.
I thought verily, as I have told you, that somebody had called after
me, that was half a mile behind me; and although that was not my name,
yet it made me suddenly look behind me, believing that he that called
so loud meant me.’

95. But so foolish was I, and ignorant, that I knew not the reason of
this sound; which, as I did both see and feel soon after, was sent from
heaven as an alarm, to awaken me to provide for what was coming; only
it would make me muse and wonder in my mind, to think what should be
the reason that this scripture, and that at this rate, so often and so
loud, should still be sounding and rattling in mine ears; but, as I
said before, I soon after perceived the end of God therein.

96. For about the space of a month after, a very great storm came down
upon me, which handled me twenty times worse than all I had met with
before; it came stealing upon me, now by one piece, then by another;
first, all my comfort was taken from me, then darkness seized upon me,
after which, whole floods of blasphemies, both against God, Christ, and
the Scriptures, were poured upon my spirit, to my great confusion and
astonishment. These blasphemous thoughts were such as also stirred up
questions in me, against the very being of God, and of his only beloved
Son; as, whether there were, in truth, a God, or Christ, or no? and
whether the holy Scriptures were not rather a fable, and cunning story,
than the holy and pure Word of God?

97. The tempter would also much assault me with this, how can you tell
but that the Turks had as good Scriptures to prove their Mahomet the
Saviour, as we have to prove our Jesus is? And, could I think, that so
many ten thousands, in so many countries and kingdoms, should be
without the knowledge of the right way to heaven; if there were indeed
a heaven, and that we only, who live in a corner of the earth, should
alone be blessed therewith? Every one doth think his own religion
rightest, both Jews and Moors, and Pagans! and how if all our faith,
and Christ, and Scriptures, should be but a think-so too?

98. Sometimes I have endeavoured to argue against these suggestions,
and to set some of the sentences of blessed Paul against them; but,
alas! I quickly felt, when I thus did, such arguings as these would
return again upon me, Though we made so great a matter of Paul, and of
his words, yet how could I tell, but that in very deed, he being a
subtle and cunning man, might give himself up to deceive with strong
delusions; and also take both that pains and travel, to undo and
destroy his fellows.

99. These suggestions, with many other which at this time I may not,
nor dare not utter, neither by word nor pen, did make such a seizure
upon my spirit, and did so overweigh my heart, both with their number,
continuance, and fiery force, that I felt as if there were nothing else
but these from morning to night within me; and as though, indeed, there
could be room for nothing else; and also concluded, that God had, in
very wrath to my soul, given me up unto them, to be carried away with
them, as with a mighty whirlwind.

100. Only by the distaste that they gave unto my spirit, I felt there
was something in me, that refused to embrace them. But this
consideration I then only had, when God gave me leave to swallow my
spittle, otherwise the noise, and strength, and force of these
temptations, would drown and overflow; and as it were, bury all such
thoughts or the remembrance of any such thing. While I was in this
temptation, I should often find my mind suddenly put upon it, to curse
and swear, or to speak some grievous thing against God, or Christ his
Son, and of the Scriptures.[27]

101. Now I thought, surely I am possessed of the devil; at other times
again, I thought I should be bereft of my wits; for instead of lauding
and magnifying God the Lord with others, if I have but heard him spoken
of, presently some most horrible blasphemous thought or other, would
bolt out of my heart against him; so that whether I did think that God
was, or again did think there were no such thing; no love, nor peace,
nor gracious disposition could I feel within me.

102. These things did sink me into very deep despair; for I concluded,
that such things could not possibly be found amongst them that loved
God. I often, when these temptations have been with force upon me, did
compare myself in the case of such a child, whom some gipsy hath by
force took up under her apron,[28] and is carrying from friend and
country; kick sometimes I did, and also scream and cry; but yet I was
as bound in the wings of the temptation, and the wind would carry me
away. I thought also of Saul, and of the evil spirit that did possess
him; and did greatly fear that my condition was the same with that of
his (1 Sam 16:14).

103. In these days, when I have heard others talk of what was the sin
against the Holy Ghost, then would the tempter so provoke me to desire
to sin that sin, that I was as if I could not, must not, neither should
be quiet until I had committed that; now, no sin would serve but that;
if it were to be committed by speaking of such a word, then I have been
as if my mouth would have spoken that word, whether I would or no; and
in so strong a measure was this temptation upon me, that often I have
been ready to clap my hand under my chin, to hold my mouth from
opening; and to that end also I have had thoughts at other times, to
leap with my head downward, into some muck hill hole or other, to keep
my mouth from speaking.

104. Now I blessed the condition of the dog and toad, and counted the
estate of everything that God had made far better than this dreadful
state of mine, and such as my companions was; yea, gladly would I have
been in the condition of dog or horse, for I knew they had no soul to
perish under the everlasting weights of hell for sin, as mine was like
to do. Nay, and though I saw this, felt this, and was broken to pieces
with it, yet that which added to my sorrow was, that I could not find
that with all my soul I did desire deliverance. That scripture did also
tear and rend my soul, in the midst of these distractions, “The wicked
are like the troubled sea when it cannot rest, whose waters cast up
mire and dirt. There is no peace, saith my God, to the wicked” (Isa
57:20,21).

105. ‘And now my heart was, at times, exceeding hard; if I would have
given a thousand pounds for a tear, I could not shed one; no, nor
sometimes scarce desire to shed one. I was much dejected to think that
this should be my lot. I saw some could mourn and lament their sin; and
others, again, could rejoice, and bless God for Christ; and others,
again, could quietly talk of, and with gladness remember, the Word of
God; while I only was in the storm or tempest. This much sunk me; I
thought my condition was alone. I should, therefore, much bewail my
hard hap; but get out of, or get rid of, these things, I could not.’

106. While this temptation lasted, which was about a year, I could
attend upon none of the ordinances of God but with sore and great
affliction. Yea, then was I most distressed with blasphemies; if I have
been hearing the Word, then uncleanness, blasphemies, and despair would
hold me as captive there; if I have been reading, then, sometimes, I
had sudden thoughts to question all I read; sometimes, again, my mind
would be so strangely snatched away, and possessed with other things,
that I have neither known, nor regarded, nor remembered so much as the
sentence that but now I have read.

107. In prayer, also, I have been greatly troubled at this time;
sometimes I have thought I should see the devil, nay, thought I have
felt him, behind me, pull my clothes; he would be, also, continually at
me in the time of prayer to have done; break off, make haste, you have
prayed enough, and stay no longer, still drawing my mind away.
Sometimes, also, he would cast in such wicked thoughts as these: that I
must pray to him, or for him. I have thought sometimes of that—Fall
down, or, “if thou wilt fall down and worship me” (Matt 4:9).

108. Also, when, because I have had wandering thoughts in the time of
this duty, I have laboured to compose my mind and fix it upon God,
then, with great force, hath the tempter laboured to distract me, and
confound me, and to turn away my mind, by presenting to my heart and
fancy the form of a bush, a bull, a besom, or the like, as if I should
pray to those; to these he would, also, at some times especially, so
hold my mind that I was as if I could think of nothing else, or pray to
nothing else but to these, or such as they.

109. Yet, at times I should have some strong and heart-affecting
apprehensions of God, and the reality of the truth of his gospel; but,
oh! how would my heart, at such times, put forth itself with
inexpressible groanings. My whole soul was then in every word; I should
cry with pangs after God that he would be merciful unto me; but then I
should be daunted again with such conceits as these; I should think
that God did mock at these, my prayers, saying, and that in the
audience of the holy angels, This poor simple wretch doth hanker after
me as if I had nothing to do with my mercy but to bestow it on such as
he. Alas, poor fool![29] how art thou deceived! It is not for such as
thee to have a favour with the Highest.

110. Then hath the tempter come upon me, also, with such
discouragements as these—You are very hot for mercy, but I will cool
you; this frame shall not last always; many have been as hot as you for
a spirit, but I have quenched their zeal. And with this, such and such
who were fallen off would be set before mine eyes. Then I should be
afraid that I should do so too; but, thought I, I am glad this comes
into my mind. Well, I will watch, and take what heed I can. Though you
do, said Satan, I shall be too hard for you; I will cool you
insensibly, by degrees, by little and little. What care I, saith he,
though I be seven years in chilling your heart if I can do it at last?
Continual rocking will lull a crying child asleep. I will ply it close,
but I will have my end accomplished. Though you be burning hot at
present, yet, if I can pull you from this fire, I shall have you cold
before it be long.

111. These things brought me into great straits; for as I at present
could not find myself fit for present death, so I thought to live long
would make me yet more unfit; for time would make me forget all, and
wear even the remembrance of the evil of sin, the worth of heaven, and
the need I had of the blood of Christ to wash me, both out of mind and
thought; but I thank Christ Jesus these things did not at present make
me slack my crying, but rather did put me more upon it, like her who
met with the adulterer (Deut 22:27); in which days that was a good word
to me after I had suffered these things a while: “I am persuaded that
neither-height, nor depth, nor life,” &c., “shall—separate us from the
love of God, which is in Christ Jesus” (Rom 8:38). And now I hoped long
life should not destroy me, nor make me miss of heaven.

112. Yet I had some supports in this temptation, though they were then
all questioned by me; that in the third of Jeremiah, at the first, was
something to me, and so was the consideration of the fifth verse of
that chapter; that though we have spoken and done as evil things as we
could, yet we should cry unto God, “My Father, thou art the guide of my
youth”; and should return unto him.

113. I had, also, once a sweet glance from that in 2 Corinthians 5:21:
“For he hath made him to be sin for us, who knew no sin; that we might
be made the righteousness of God in him.” I remember, also, that one
day as I was sitting in a neighbour’s house, and there very sad at the
consideration of my many blasphemies, and as I was saying in my mind,
What ground have I to think that I, who have been so vile and
abominable, should ever inherit eternal life? that word came suddenly
upon me, “What shall we then say to these things? If God be for us, who
can be against us?” (Rom 8:31). That, also, was an help unto me,
“Because I live, ye shall live also” (John 14:19). But these were but
hints, touches, and short visits, though very sweet when present; only
they lasted not; but, like to Peter’s sheet, of a sudden were caught up
from me to heaven again (Acts 10:16).

114. But afterwards the Lord did more fully and graciously discover
himself unto me; and, indeed, did quite, not only deliver me from the
guilt that, by these things, was laid upon my conscience, but also from
the very filth thereof; for the temptation was removed, and I was put
into my right mind again, as other Christians were.

115. I remember that one day, as I was traveling into the country and
musing on the wickedness and blasphemy of my heart, and considering of
the enmity that was in me to God, that scripture came in my mind, He
hath “made peace through the blood of his cross” (Col 1:20). By which I
was made to see, both again, and again, and again, that day, that God
and my soul were friends by this blood; yea, I saw that the justice of
God and my sinful soul could embrace and kiss each other through this
blood. This was a good day to me; I hope I shall not forget it.

116. At another time, as I sat by the fire in my house, and musing on
my wretchedness, the Lord made that also a precious word unto me,
“Forasmuch, then, as the children are partakers of flesh and blood, he
also himself likewise took part of the same; that through death he
might destroy him that had the power of death, that is, the devil, and
deliver them who, through fear of death, were all their lifetime
subject to bondage” (Heb 2:14,15). I thought that the glory of these
words was then so weighty on me that I was, both once and twice, ready
to swoon as I sat; yet not with grief and trouble, but with solid joy
and peace.

[BUNYAN ATTENDS THE MINISTRY OF MR. GIFFORD, AND BECOMES INTENSELY
EARNEST TO UNDERSTAND THE DOCTRINES OF THE GOSPEL.]


117. At this time, also, I sat under the ministry of holy Mr. Gifford,
whose doctrine, by God’s grace, was much for my stability.[30] This man
made it much his business to deliver the people of God from all those
false and unsound rests that, by nature, we are prone to take and make
to our souls. He pressed us to take special heed that we took not up
any truth upon trust—as from this, or that, or any other man or men—but
to cry mightily to God that he would convince us of the reality
thereof, and set us down therein, by his own Spirit, in the holy Word;
for, said he, if you do otherwise when temptations come, if strongly,
you, not having received them with evidence from heaven, will find you
want that help and strength now to resist as once you thought you had.

118. This was as seasonable to my soul as the former and latter rain in
their season; for I had found, and that by sad experience, the truth of
these his words; for I had felt [what] no man can say, especially when
tempted by the devil, that Jesus Christ is Lord but by the Holy Ghost.
Wherefore I found my soul, through grace, very apt to drink in this
doctrine, and to incline to pray to God that, in nothing that pertained
to God’s glory and my own eternal happiness, he would suffer me to be
without the confirmation thereof from heaven; for now I saw clearly
there was an exceeding different betwixt the notions of flesh and
blood, and the revelations of God in heaven; also, a great difference
between that faith that is feigned, and according to man’s wisdom, and
of that which comes by a man’s being born thereto of God (Matt
16:15-17; 1 John 5:1).

119. But, oh! now, how was my soul led from truth to truth by God! even
from the birth and cradle of the Son of God to his ascension and second
coming from heaven to judge the world.

120. Truly, I then found, upon this account, the great God was very
good unto me; for, to my remembrance, there was not anything that I
then cried unto God to make known and reveal unto me but he was pleased
to do it for me; I mean not one part of the gospel of the Lord Jesus,
but I was orderly led into it. Methought I saw with great evidence,
from the relation of the four evangelists, the wonderful work of God,
in giving Jesus Christ to save us, from his conception and birth even
to his second coming to judgment, Methought I was as if I had seen him
born, as if I had seen him grow up, as if I had seen him walk through
this world, from the cradle to his cross; to which, also, when he came,
I saw how gently he gave himself to be hanged and nailed on it for my
sins and wicked doings. Also, as I was musing on this, his progress,
that dropped on my spirit, He was ordained for the slaughter (1 Peter
1:19,20).

121. When I have considered also the truth of his resurrection, and
have remembered that word, “Touch me not, Mary,” &c., I have seen as if
he leaped at the grave’s mouth for joy that he was risen again, and had
got the conquest over our dreadful foes (John 20:17). I have also, in
the spirit, seen him a man on the right hand of God the Father for me,
and have seen the manner of his coming from heaven to judge the world
with glory, and have been confirmed in these things by these scriptures
following, Acts 1:9, 10, 7:56, 10:42; Hebrews 7:24, 8:3; Revelation
1:18; 1 Thessalonians 4:17, 18.

122. Once I was much troubled to know whether the Lord Jesus was both
man as well as God, and God as well as man; and truly, in those days,
let men say what they would, unless I had it with evidence from heaven,
all was as nothing to me, I counted not myself set down in any truth of
God. Well, I was much troubled about this point, and could not tell how
to be resolved; at last, that in the fifth of the Revelation came into
my mind, “And I beheld, and lo, in the midst of the throne and of the
four beasts, and in the midst of the elders, stood a Lamb.” In the
midst of the throne, ‘thought I,’ there is his Godhead; in the midst of
the elders, there is his manhood; but oh! methought this did glister!
it was a goodly touch, and gave me sweet satisfaction. That other
scripture also did help me much in this, “To us a child is born, unto
us a son is given; and the government shall be upon his shoulder: and
his name shall be called Wonderful, Counsellor, The mighty God, The
everlasting Father, the Prince of Peace,” &c. (Isa 9:6).

123. Also, besides these teachings of God in his Word, the Lord made
use of two things to confirm me in these things; the one was the errors
of the Quakers, and the other was the guilt of sin; for as the Quakers
did oppose his truth, so God did the more confirm me in it, by leading
me into the scriptures that did wonderfully maintain it.[31]

124. ‘The errors that this people then maintained were, 1. That the
holy Scriptures were not the Word of God. 2. That every man in the
world had the spirit of Christ, grace, faith, &c. 3. That Christ Jesus,
as crucified, and dying 1600 years ago, did not satisfy divine justice
for the sins of the people. 4. That Christ’s flesh and blood was within
the saints. 5. That the bodies of the good and bad that are buried in
the churchyard shall not arise again. 6. That the resurrection is past
with good men already. 7. That that man Jesus, that was crucified
between two thieves on Mount Calvary, in the land of Canaan, by
Jerusalem, was not ascended up above the starry heavens. 8. That he
should not, even the same Jesus that died by the hands of the Jews,
come again at the last day, and as man judge all nations, &c.’

125. ‘Many more vile and abominable things were in those days fomented
by them, by which I was driven to a more narrow search of the
Scriptures, and was, through their light and testimony, not only
enlightened, but greatly confirmed and comforted in the truth’; and, as
I said, the guilt of sin did help me much, for still as that would come
upon me, the blood of Christ did take it off again, and again, and
again, and that too, sweetly, according to the Scriptures. O friends!
cry to God to reveal Jesus Christ unto you; there is none teacheth like
him.

126. It would be too long for me here to stay, to tell you in
particular how God did set me down in all the things of Christ, and how
he did, that he might so do, lead me into his words; yea, and also how
he did open them unto me, make them shine before me, and cause them to
dwell with me, talk with me, and comfort me over and over, both of his
own being, and the being of his Son, and Spirit, and Word, and gospel.

127. Only this, as I said before I will say unto you again, that in
general he was pleased to take this course with me; first, to suffer me
to be afflicted with temptation concerning them, and then reveal them
to me: as sometimes I should lie under great guilt for sin, even
crushed to the ground therewith, and then the Lord would show me the
death of Christ; yea, and so sprinkle my conscience with his blood,
that I should find, and that before I was aware, that in that
conscience where but just now did reign and rage the law, even there
would rest and abide the peace and love of God through Christ.

128. Now had I an evidence, ‘as I thought, of my salvation’ from
heaven, with many golden seals thereon, all hanging in my sight; now
could I remember this manifestation and the other discovery of grace,
with comfort; and should often long and desire that the last day were
come, that I might for ever be inflamed with the sight, and joy, and
communion with him whose head was crowned with thorns, whose face was
spit on, and body broken, and soul made an offering for my sins: for
whereas, before, I lay continually trembling at the mouth of hell, now
methought I was got so far therefrom that I could not, when I looked
back, scarce discern it; and, oh! thought I, that I were fourscore
years old now, that I might die quickly, that my soul might be gone to
rest.[32]

129. ‘But before I had got thus far out of these my temptations, I did
greatly long to see some ancient godly man’s experience, who had writ
some hundreds of years before I was born; for those who had writ in our
days, I thought, but I desire them now to pardon me, that they had writ
only that which others felt, or else had, through the strength of their
wits and parts, studied to answer such objections as they perceived
others were perplexed with, without going down themselves into the
deep. Well, after many such longings in my mind, the God in whose hands
are all our days and ways, did cast into my hand, one day, a book of
Martin Luther; it was his comment on the Galatians—it also was so old
that it was ready to fall piece from piece if I did but turn it over.
Now I was pleased much that such an old book had fallen into my hands;
the which, when I had but a little way perused, I found my condition,
in his experience, so largely and profoundly handled, as if his book
had been written out of my heart. This made me marvel; for thus thought
I, This man could not know anything of the state of Christians now, but
must needs write and speak the experience of former days.’

130. ‘Besides, he doth most gravely, also, in that book, debate of the
rise of these temptations, namely, blasphemy, desperation, and the
like; showing that the law of Moses as well as the devil, death, and
hell hath a very great hand therein, the which, at first, was very
strange to me; but considering and watching, I found it so indeed. But
of particulars here I intend nothing; only this, methinks, I must let
fall before all men, I do prefer this book of Martin Luther upon the
Galatians, excepting the Holy Bible, before all the books that ever I
have seen, as most fit for a wounded conscience.’

131. ‘And now I found, as I thought, that I loved Christ dearly; oh!
methought my soul cleaved unto him, my affections cleaved unto him. I
felt love to him as hot as fire; and now, as Job said, I thought I
should die in my nest; but I did quickly find that my great love was
but little, and that I, who had, as I thought, such burning love to
Jesus Christ, could let him go again for a very trifle; God can tell
how to abase us, and can hide pride from man. Quickly after this my
love was tried to purpose.’

132. For after the Lord had, in this manner, thus graciously delivered
me from this great and sore temptation, and had set me down so sweetly
in the faith of his holy gospel, and had given me such strong
consolation and blessed evidence from heaven touching my interest in
his love through Christ; the tempter came upon me again, and that with
a more grievous and dreadful temptation than before.

133. And that was, To sell and part with this most blessed Christ, to
exchange him for the things of this life, for anything. The temptation
lay upon me for the space of a year, and did follow me so continually
that I was not rid of it one day in a month, no, not sometimes one hour
in many days together, unless ‘when’ I was asleep.

134. And though, in my judgment, I was persuaded that those who were
once effectually in Christ, as I hoped, through his grace, I had seen
myself, could never lose him for ever—for “the land shall not be sold
for ever, for the land is mine,” saith God (Lev 25:23)[33]—yet it was a
continual vexation to me to think that I should have so much as one
such thought within me against a Christ, a Jesus, that had done for me
as he had done; ‘and yet then I had almost none others, but such
blasphemous ones.’

135. But it was neither my dislike of the thought, nor yet any desire
and endeavour to resist it that in the least did shake or abate the
continuation, or force and strength thereof; for it did always, in
almost whatever I thought, intermix itself therewith in such sort that
I could neither eat my food, stoop for a pin, chop a stick, or cast
mine eye to look on this or that, but still the temptation would come,
Sell Christ for this, or sell Christ for that; ‘sell him, sell him.’

136. Sometimes it would run in my thoughts, not so little as a hundred
times together, Sell him, sell him, sell him; against which I may say,
for whole hours together, I have been forced to stand as continually
leaning and forcing my spirit against it, least haply, before I were
aware, some wicked thought might arise in my heart that might consent
thereto; and sometimes also the tempter would make me believe I had
consented to it, then should I be as tortured upon a rack for whole
days together.

137. This temptation did put me to such scares, lest I should and some
times, I say, consent thereto, and be overcome therewith, that by the
very force of my mind, in labouring to gainsay and resist this
wickedness, my very body also would be put into action or motion by way
of pushing or thrusting ‘with my hands or elbows,’ still answering as
fast as the destroyer said, Sell him; I will not, I will not, I will
not, I will not; no, not for thousands, thousands, thousands of worlds.
Thus reckoning lest I should in the midst of these assaults, set too
low a value of him, even until I scarce well knew where I was, or how
to be composed began.

138. ‘At these seasons he would not let me eat my food at quiet; but,
forsooth, when I was set at table at my meat, I must go hence to pray;
I must leave my food now, and just now, so counterfeit holy also would
this devil be. When I was thus tempted, I should say in myself, Now I
am at my meat, let me make an end. No, said he, you must do it now, or
you will displease God, and despised Christ. Wherefore I was much
afflicted with these things; and because of the sinfulness of my
nature, imagining that these things were impulses from God, I should
deny to do it, as if I denied God; and then should I be as guilty,
because I did not obey a temptation of the devil, as if I had broken
the law of God indeed.’

139. But to be brief, one morning, as I did lie in my bed, I was, as at
other times, most fiercely assaulted with this temptation, to sell and
part with Christ; the wicked suggestion still running in my mind, sell
him, sell him, sell him, sell him, ‘sell him,’ as fast as a man could
speak; against which also, in my mind, as and other times, I answered,
No, no, not for thousands, thousands, thousands, at least twenty times
together. But at last, after much striving, even until I was almost out
of breath, I felt this thought pass through my heart, Let him go, if he
will! and I thought also, that I felt my heart ‘freely’ consent
thereto. ‘Oh, the diligence of Satan! [34] Oh, the desperateness of
man’s heart!’

140. Now was the battle won, and down fell I, as a bird that is shot
from the top of a tree, into great guilt, and fearful despair. Thus
getting out of my bed, I went moping into the field; but God knows,
with as heavy a heart as mortal man, I think, could bear; where, for
the space of two hours, I was like a man bereft of life, and as now
past all recovery, and bound over to eternal punishment.

141. And withal, that scripture did seize upon my soul, “Or profane
person, as Esau, who for one morsel of meat, sold his birthright; for
ye know, how that afterward, when he would have inherited the blessing,
he was rejected; for he found no place of repentance, so he sought it
carefully with tears” (Heb 12:16,17).

142. ‘Now was I as one bound, I felt myself shut out unto the judgment
to come; nothing now for two years together would abide with me, but
damnation, and an expectation of damnation; I say, nothing now would
abide with me but this, save some few moments for relief, as in the
sequel you will see.’

143. These words were to my soul like fetters of brass to my legs, in
the continual sound of which I went for several months together. But
about ten or eleven o’clock one day, as I was walking under a hedge,
full of sorrow in guilt, God knows, and bemoaning myself for this hard
hap, that such a thought should arise within me; suddenly this sentence
bolted in upon me, The blood of Christ remits all guilt. At this I made
a stand in my spirit; with that, this word took hold upon me, begin,
“The blood of Jesus Christ, his Son, cleanseth us from all sin” (1 John
1:7).

144. Now I began to conceive peace in my soul, in methought I saw as if
the tempter did leer[35] and steal away from me, as being ashamed of
what he had done. At the same time also I had my sin, and the blood of
Christ thus represented to me, that my sin, when compared to the blood
of Christ, was no more to it, then this little clot or stone before me,
is to this vast and wide field that here I see. This gave me good
encouragement for the space of two or three hours; in which time also,
methought I saw, by faith, the Son of God, as suffering for my sins;
but because it tarried not, I therefore sunk in my spirit, under
exceeding guilt again.

145. ‘But chiefly by the afore-mentioned scripture, concerning Esau’s
selling of his birthright; for that scripture would lie all day long,
all the week long, yea, all the year long in my mind, and hold me down,
so that I could by no means lift up myself; for when I would strive to
turn me to this scripture, or that, for relief, still that sentence
would be sounding in me, “For ye know, how that afterward, when he
would have inherited the blessing-he found no place of repentance,
though he sought it carefully with tears.”’

146. Sometimes also, [36] I should have a touch from that in Luke
22:32, “I have prayed for thee, that thy faith fail not”; but it would
not abide upon me; neither could I indeed, when I considered my state,
find ground to conceive in the least, that there should be the root of
that grace within me, having sinned as I had done. Now was I tore and
rent in heavy case, for many days together.

147. Then began I with sad and careful heart, to consider of the nature
and largeness of my sin, and to search in the Word of God, if I could
in any place espy a word of promise, or any encouraging sentence by
which I might take relief. Wherefore I began to consider that third of
Mark, All manner of sins and blasphemies shall be forgiven unto the
sons of men, wherewith soever they shall blaspheme. Which place,
methought, at a blush, did contain a large and glorious promise, for
the pardon of high offences; but considering the place more fully, I
thought it was rather to be understood as relating more chiefly to
those who had, while in a natural estate, committed such things as
there are mentioned; but not to me, who had not only received light and
mercy, but that had, both after, and also contrary to that, so slighted
Christ as I had done.

148. I feared therefore that this wicked sin of mine, might be that sin
unpardonable, of which he there thus speaketh. “But he they shall
blaspheme against the Holy Ghost hath never forgiveness, but is in
danger of eternal damnation” (Mark 3:29). And I did the rather give
credit to this, because of that sentence in the Hebrews common “For ye
know, how that afterward, when he would have inherited the blessing, he
was rejected; for he found no place of repentance, though he sought it
carefully with tears.” ‘And this stuck always with me.’

149. ‘And now was I both the burden and a terror to myself, nor did I
ever so know, as now, what it was to be weary of my life, and yet
afraid to die. Oh, how gladly now would I have been anybody but myself!
Anything but a man! and in any condition but mine own! for there was
nothing did pass more frequently over my mind, than that it was
impossible for me to be forgiven my transgression, and to be saved from
wrath to come.’

150. And now began I to labour to call again time that was past;
wishing a thousand times twice told, that the day was yet to come, when
I should be tempted to such a sin! concluding with great indignation,
both against my heart, and all assaults, how I would rather have been
torn in pieces, than found a consenter thereto. But, alas! these
thoughts, and wishings, and resolvings, were now too late to help me;
the thought had passed my heart, God hath let me go, and I am fallen.
Oh! thought I, “that it was with me as in months past, as in the days
when God preserved me!” [Job 29:2]

151. Then again, being loath and unwilling to perish, I began to
compare my sin with others, to see if I could find that any of those
that were saved had done as I had done. So I considered David’s
adultery and murder, and found them most heinous crimes; and those too
committed after light and grace received; but yet but considering, I
perceived that his transgressions were only such as were against the
law of Moses; from which the Lord Christ could, with the consent of his
Word, deliver him: but mine was against the gospel; yea, against the
Mediator thereof; ‘I had sold my Saviour.’

152. Now again should I be as if racked upon the wheel,[37] when I
considered, that, besides the guilt that possessed me, I should be so
void of grace, so bewitched. What, thought I, must it be no sin but
this? Must it needs be the great transgression? (Psa 19:13) Must that
wicked one touch my soul? (1 John 5:18) Oh, what stings did I find in
all these sentences!

153. ‘What, thought I, is there but one sin that is unpardonable? But
one sin that layeth the soul without the reach of God’s mercy; and must
I be guilty of that? Must it needs be that? Is there but one sin among
so many millions of sins, for which there is no forgiveness; and must I
commit this? Oh, unhappy sin! Oh, unhappy man! These things would so
break and confound my spirit, that I could not tell what to do; I
thought, at times, they would have broke my wits; and still, to
aggravate my misery, that would run in my mind, “Ye know how that
afterward, when he would have inherited the blessing, he was rejected.”
Oh! none knows the terrors of those days but myself.’

154. After this I came to consider of Peter’s sin, which he committed
in denying his master; and indeed, this came nighest to mine, of any
that I could find; for he had denied his Saviour, as I, and that after
light and mercy received; yea, and that too, after warning given him. I
also considered, that he did both once and twice; and that, after time
to consider betwixt. But though I put all these circumstances together,
that, if possible, I might find help, yet I considered again, that his
was but a denial of his master, but mine was a selling of my Saviour.
Wherefore I thought with myself, that I came nearer to Judas, than
either to David or Peter.

155. Here again my torment would flame out and afflicte me; yea, it
would grind me, as it were, to powder, to discern the preservation of
God towards others, while I fell into the snare; for in my thus
considering of other men’s sins, and comparing of them with my own, I
could evidently see how God preserved them, notwithstanding their
wickedness, and would not let them, as he had let me, to become a son
of perdition.

156. But oh, how did my soul, at this time, prize the preservation that
God did set about his people! Ah, how safely did I see them walk, whom
God had hedge in! They were within his care, protection, and special
providence; though they were full as bad as I by nature; yet because he
loved them, he would not suffer them to fall without the range of
mercy; but as for me, I was gone, I had done it; he would not preserve
me, nor keep me; but suffered me, because I was a reprobate, to fall as
I had done. Now, did those blessed places, that spake of God’s keeping
his people, shine like the sun before me, though not to comfort me, but
to show me the blessed state and heritage of those whom the Lord had
blessed.

157. ‘Now I saw, that as God had his hand in all providences and
dispensations that overtook his elect, so he had his hand in all the
temptations that they had to sin against him, not to animate them unto
wickedness, but to choose their temptations and troubles for them; and
also to leave them, for a time, to such sins only as might not destroy,
but humble them; as might not put them beyond, but lay them in the way
off the renewing of his mercy. But oh, what love, what care, what
kindness and mercy did I now see, mixing itself with the most severe
and dreadful of all God’s ways to his people! He would let David,
Hezekiah, Solomon, Peter, and others fall, but he would not let them
fall into sin unpardonable, nor into hell for sin. Oh! thought I, these
be the men that God hath loved; these be the men that God, though he
chastiseth them, keeps them in safety by him, and them whom he makes to
abide under the shadow of the Almighty. But all these thoughts added
sorrow, grief, and horror to me, as whatever I now thought on, it was
killing to me. If I thought how God kept his own, that was killing to
me. If I thought of how I was falling myself, that was killing to me.
As all things wrought together for the best, and to do good to them
that were the called, according to his purpose; so I thought that all
things wrought for my damage, and for my eternal overthrow.’

158. Then, again, I began to compare my sin with the sin of Judas,
that, if possible, I might find that mine differed from that which, in
truth, is unpardonable. And, oh! thought I, if it ‘should differ from
it,’ though but the breadth of an hair, what a happy condition is my
soul in! And, by considering, I found that Judas did his intentionally,
but mine was against my ‘prayer and’ strivings; besides, his was
committed with much deliberation, but mine in a fearful hurry, on a
sudden; ‘all this while’ I was tossed to and fro, like the locusts, and
driven from trouble to sorrow; hearing always the sound of Esau’s fall
in mine ears, and of the dreadful consequences thereof.

159. Yet this consideration about Judas, his sin was, for a while, some
little relief unto me; for I saw I had not, as to the circumstances,
transgressed so foully as he. But this was quickly gone again, for, I
thought with myself, there might be more ways than one to commit the
unpardonable sin; ‘also I thought’ that there might be degrees of that,
as well as of other transgressions; wherefore, for ought I yet could
perceive, this iniquity of mine might be such, as might never be passed
by.

160. ‘I was often now ashamed, that I should be like such an ugly man
as Judas; I thought, also, how loathsome I should be unto all the
saints at the day of judgment; insomuch, that now I could scarce see a
good man, that I believed had a good conscience, but I should feel my
heart tremble at him, while I was in his presence. Oh! now I saw a
glory in walking with God, and what a mercy it was to have a good
conscience before him.’

161. ‘I was much about this time tempted to content myself, by
receiving some false opinion; as that there should be no such thing as
a day of judgment, that we should not rise again, and that sin was no
such grievous thing; the tempter suggesting thus, For if these things
should indeed be true, yet to believe otherwise, would yield you ease
for the present. If you must perish, never torment yourself so much
before hand; drive the thoughts of damning out of your mind, by
possessing your mind with some such conclusions that Atheists and
Ranters do use to help themselves withal.’

162. ‘But, oh! when such thoughts have led through my heart, how, as it
were, within a step, hath death and judgment been in my view! Methought
the judge stood at the door, I was as if it was come already; so that
such things could have no entertainment. But, methinks, I see by this,
that Satan will use any means to keep the soul from Christ; he loveth
not an awakened frame of spirit; security, blindness, darkness, and
error is the very kingdom and habitation of the wicked one.’

163. ‘I found it hard work now to pray to God, because despair was
swallowing me up; I thought I was, as with a tempest, driven away from
God, for always when I cried to God for mercy, this would come in, It
is too late, I am lost, God hath let me fall; not to my correction, but
condemnation; my sin is unpardonable; and I know, concerning Esau, how
that, after he had sold his birthright, he would have received the
blessing, but was rejected. About this time, I did light on that
dreadful story of that miserable mortal, Francis Spira;[38] a book that
was to my troubled spirit as salt, when rubbed into a fresh wound;
every sentence in that book, every groan of that man, with all the rest
of his actions in his dolours, as his tears, his prayers, his gnashing
of teeth, his wringing of hands, his twining and twisting, languishing
and pining away under that mighty hand of God that was upon him, was as
knives and daggers in my soul; especially that sentence of his was
frightful to me, Man knows the beginning of sin, but who bounds the
issues thereof? Then would the former sentence, as the conclusion of
all, fall like a hot thunderbolt again upon my conscience; “for you
know how that afterward, when he would have inherited the blessing, he
was rejected; for he found no place of repentance, though he sought it
carefully with tears.”’

164. Then was I struck into a very great trembling, insomuch that at
sometimes I could, for whole days together, feel my very body, as well
as my mind, to shake and totter under the sense of the dreadful
judgment of God, that should fall on those that have sinned that most
fearful and unpardonable sin. I felt also such a clogging and heat at
my stomach, by reason of this my terror, that I was, especially at some
times, as if my breast bone would have split in sunder; then I thought
of that concerning Judas, who, by his falling headlong, burst asunder,
and all his bowels gushed out (Acts 1:18).

165. I feared also that this was the mark that the Lord did set on
Cain, even continual fear and trembling, under the heavy load of guilt
that he had charged on him for the blood of his brother Abel. Thus did
I wind, and twine, and shrink, under the burden that was upon me; which
burden also did so oppress me, that I could neither stand, nor go, nor
lie, either at rest or quiet.

166. Yet that saying would sometimes come to my mind, He hath received
gifts for the rebellious (Psa 68:18). “The rebellious,” thought I; why,
surely they are such as once were under subjection to their prince,
even those who, after they have sworn subjection to his government,
have taken up arms against him; ‘and this, thought I, is my very
condition; once I loved him, feared him, served him; but now I am a
rebel; I have sold him, I have said, Let him go if he will; but yet he
has gifts for rebels, and then why not for me?’

167. This sometimes I thought on, and should labour to take hold
thereof, that some, though small, refreshment might have been conceived
by me; but in this also I missed of my desire, I was driven with force
beyond it, ‘I was’ like a man that is going to the place of execution,
even by that place where he would fain creep in and hide himself, but
may not.

168. Again, after I had thus considered the sins of the saints in
particular, and found mine went beyond them, then I began to think thus
with myself: Set the case I should put all theirs together, and mine
alone against them, might I not then find some encouragement? For if
mine, though bigger than any one, yet should but be equal to all, then
there is hopes; for that blood that hath virtue enough ‘in it’ to wash
away all theirs, hath also virtue enough in it to do away mine, though
this one be full as big, if no bigger, than all theirs. Here, again, I
should consider the sin of David, of Solomon, of Manasseh, of Peter,
and the rest of the great offenders; and should also labour, what I
might with fairness, to aggravate and heighten their sins by several
circumstances: but, alas! It was all in vain.[39]

169. ‘I should think with myself that David shed blood to cover his
adultery, and that by the sword of the children of Ammon; a work that
could not be done but by continuance and deliberate contrivance, which
was a great aggravation to his sin. But then this would turn upon me:
Ah! but these were but sins against the law, from which there was a
Jesus sent to save them; but yours is a sin against the Saviour, and
who shall save you from that?’

170. ‘Then I thought on Solomon, and how he sinned in loving strange
women, in falling away to their idols, in building them temples, in
doing this after light, in his old age, after great mercy received; but
the same conclusion that cut me off in the former consideration, cut me
off as to this; namely, that all those were but sins against the law,
for which God had provided a remedy; but I had sold my Saviour, and
there now remained no more sacrifice for sin.’

171. ‘I would then add to those men’s sins, the sins of Manasseh, how
that he built altars for idols in the house of the Lord; he also
observed times, used enchantment, had to do with wizards, was a wizard,
had his familiar spirits, burned his children in the fire in sacrifice
to devils, and made the streets of Jerusalem run down with the blood of
innocents. These, thought I, are great sins, sins of a bloody colour;
yea, it would turn again upon me: They are none of them of the nature
of yours; you have parted with Jesus, you have sold your Saviour.’

172. This one consideration would always kill my heart, My sin was
point blank against my Saviour; and that too, at that height, that I
had in my heart said of him, Let him go if he will. Oh! methought, this
sin was bigger than the sins of a country, of a kingdom, or of the
whole world, no one pardonable, nor all of them together, was able to
equal mine; mine outwent them every one.

173. Now I should find my mind to flee from God, as from the face of a
dreadful judge; yet this was my torment, I could not escape his hand:
“It is a fearful thing to fall into the hands of the living God” (Heb
10:31). But blessed be his grace, that scripture, in these flying
sins,[40] would call as running after me, “I have blotted out, as a
thick cloud, thy transgressions; and, as a cloud, thy sins: return unto
me, for I have redeemed thee” (Isa 44:22). This, I say, would come in
upon my mind, when I was fleeing from the face of God; for I did flee
from his face, that is, my mind and spirit fled before him; by reason
of his highness, I could not endure; then would the text cry, “Return
unto me”; it would cry aloud with a very great voice, “Return unto me,
for I have redeemed thee.” Indeed, this would make me make a little
stop, and, as it were, look over my shoulder behind me, to see if I
could discern that the God of grace did follow me with a pardon in his
hand, but I could no sooner do that, but all would be clouded and
darkened again by that sentence, “For you know how that afterwards,
when he would have inherited the blessing, he found no place of
repentance, though he sought it carefully with tears.” Wherefore I
could not return, but fled, though at sometimes it cried, “Return,
return,” as if it did holloa after me. But I feared to close in
therewith, lest it should not come from God; for that other, as I said,
was still sounding in my conscience, “For you know how that afterwards,
when he would have inherited the blessing, he was rejected,” &c.

174. ‘Once as I was walking to and fro in a good man’s shop, bemoaning
of myself in my sad and doleful state, afflicting myself with
self-abhorrence for this wicked and ungodly thought; lamenting, also,
this hard hap of mine, for that I should commit so great a sin, greatly
fearing I should not be pardoned; praying, also, in my heart, that if
this sin of mine did differ from that against the Holy Ghost, the Lord
would show it me. And being now ready to sink with fear, suddenly there
was, as if there had rushed in at the window, the noise of wind upon
me, but very pleasant, and as if I heard a voice speaking, Didst ever
refuse to be justified by the blood of Christ? And, withal my whole
life and profession past was, in a moment, opened to me, wherein I was
made to see that designedly I had not; so my heart answered groaningly,
No. then fell, with power, that word of God upon me, “See that ye
refuse not him that speaketh” (Heb 12:25). This made a strange seizure
upon my spirit; it brought light with it, and commanded a silence in my
heart of all those tumultuous thoughts that before did use, like
masterless hell-hounds, to roar and bellow, and make a hideous noise
within me. It showed me, also, that Jesus Christ had yet a word of
grace and mercy for me, that he had not, as I had feared, quite
forsaken and cast off my soul; yea, this was a kind of a chide for my
proneness to desperation; a kind of a threatening me if I did not,
notwithstanding my sins and the heinousness of them, venture my
salvation upon the Son of God. But as to my determining about this
strange dispensation, what it was I knew not; or from whence it came I
know not. I have not yet, in twenty years’ time, been able to make a
judgment of it; I thought then what here I shall be loath to speak. But
verily, that sudden rushing wind was as if an angel had come upon me;
but both it and the salvation I will leave until the day of judgment;
only this I say, it commanded a great calm in my soul, it persuaded me
there might be hope; it showed me, as I thought, what the sin
unpardonable was, and that my soul had yet the blessed privilege to
flee to Jesus Christ for mercy. But, I say, concerning this
dispensation, I know not what yet to say unto it; which was, also, in
truth, the cause that, at first, I did not speak of it in the book; I
do now, also, leave it to be thought on by men of sound judgment. I lay
not the stress of my salvation thereupon, but upon the Lord Jesus, in
the promise; yet, seeing I am here unfolding of my secret things, I
thought it might not be altogether inexpedient to let this also show
itself, though I cannot now relate the matter as there I did experience
it. This lasted, in the savour of it, for about three or four days, and
then I began to mistrust and to despair again.’[41]

175. ‘Wherefore, still my life hung in doubt before me, not knowing
which way I should tip; only this I found my soul desire, even to cast
itself at the foot of grace, by prayer and supplication. But, oh! it
was hard for me now to bear the face to pray to this Christ for mercy,
against whom I had thus most vilely sinned; it was hard work, I say, to
offer to look him in the face against whom I had so vilely sinned; and,
indeed, I have found it as difficult to come to God by prayer, after
backsliding from him, as to do any other thing. Oh, the shame that did
now attend me! especially when I thought I am now a-going to pray to
him for mercy that I had so lightly esteemed but a while before! I was
ashamed, yea, even confounded, because this villany had been committed
by me; but I saw there was but one way with me, I must go to him and
humble myself unto him, and beg that he, of his wonderful mercy, would
show pity to me, and have mercy upon my wretched sinful soul.’

176. ‘Which, when the tempter perceived, he strongly suggested to me,
That I ought not to pray to God; for prayer was not for any in my case,
neither could it do me good, because I had rejected the Mediator, by
whom all prayer came with acceptance to God the Father, and without
whom no prayer could come into his presence. Wherefore, now to pray is
but to add sin to sin; yea, now to pray, seeing God has cast you off,
is the next way to anger and offend him more than you ever did before.’

177. ‘For God, saith he, hath been weary of you for these several years
already, because you are none of his; your bawlings in his ears hath
been no pleasant voice to him; and, therefore, he let you sin this sin,
that you might be quite cut off; and will you pray still? This the
devil urged, and set forth that, in Numbers, when Moses said to the
children of Israel, That because they would not go up to posses the
land when God would have them, therefore, for ever after, God did bar
them out from thence, though they prayed they might, with tears (Num
14:36,37), &c.’

178. ‘As it is said in another place (Exo 21:14), the man that sins
presumptuously shall be taken from God’s altar, that he may die; even
as Joab was by King Solomon, when he thought to find shelter there (1
Kings 2:28), &c. These places did pinch me very sore; yet, my case
being desperate, I thought with myself I can but die; and if it must be
so, it shall once be said, that such an one died at the foot of Christ
in prayer.[42] This I did, but with great difficulty, God doth know;
and that because, together with this, still that saying about Esau
would be set at my heart, even like a flaming sword, to keep the way of
the tree of life, lest I should taste thereof and live. Oh! who knows
how hard a thing I found it to come to God in prayer.’

179. ‘I did also desire the prayers of the people of God for me, but I
feared that God would give them no heart to do it; yea, I trembled in
my soul to think that some or other of them would shortly tell me, that
God had said those words to them that he once did say to the prophet
concerning the children of Israel, “Pray not thou for this people,” for
I have rejected them (Jer 11:14). So, pray not for him, for I have
rejected him. Yea, I thought that he had whispered this to some of them
already, only they durst not tell me so, neither durst I ask them of
it, for fear, if it should be so, it would make me quite besides
myself. Man knows the beginning of sin, said Spira, but who bounds the
issues thereof?’

180. About this time I took an opportunity to break my mind to an
ancient Christian, and told him all my case; I told him, also, that I
was afraid that I had sinned the sin against the Holy Ghost; and he
told me he thought so too. Here, therefore, I had but cold comfort;
but, talking a little more with him, I found him, though a good man, a
stranger to much combat with the devil. Wherefore, I went to God again,
as well as I could, for mercy still.

181. Now, also, did the tempter begin to mock me in my misery, saying,
that, seeing I had thus parted with the Lord Jesus, and provoked him to
displeasure, who would have stood between my soul and the flame of
devouring fire, there was now but one way, and that was, to pray that
God the Father would be the Mediator betwixt his Son and me, that we
might be reconciled again, and that I might have that blessed benefit
in him that his blessed saints enjoyed.

182. Then did that scripture seize upon my soul, He is of one mind, and
who can turn him? Oh! I saw it was as easy to persuade him to make a
new world, a new covenant, or new Bible, besides that we have already,
as to pray for such a thing. This was to persuade him that what he had
done already was mere folly, and persuade with him to alter, yea, to
disannul, the whole way of salvation; and then would that saying rend
my soul asunder, “Neither is there salvation in any other: for there is
none other name under heaven, given among men, whereby we must be
saved” (Acts 4:12).

183. ‘Now, the most free, and full, and gracious words of the gospel
were the greatest torment to me; yea, nothing so afflicted me as the
thoughts of Jesus Christ, the remembrance of a Saviour; because I had
cast him off, brought forth the villany of my sin, and my loss by it to
mind; nothing did twinge my conscience like this. Every time that I
thought of the Lord Jesus, of his grace, love, goodness, kindness,
gentleness, meekness, death, blood, promises and blessed exhortations,
comforts and consolations, it went to my soul like a sword; for still,
unto these my considerations of the Lord Jesus, these thoughts would
make place for themselves in my heart; aye, this is the Jesus, the
loving Saviour, the Son of God, whom thou hast parted with, whom you
slighted, despised, and abused. This is the only Saviour, the only
Redeemer, the only one that could so love sinners as to wash them from
their sins in his own most precious blood; but you have no part nor lot
in this Jesus, you have put him from you, you have said in your heart,
Let him go if he will. Now, therefore, you are severed from him; you
have severed yourself from him. Behold, then, his goodness, but
yourself to be no partaker of it. Oh, thought I, what have I lost! What
have I parted with! What have I disinherited my poor soul of! Oh! it is
sad to be destroyed by the grace and mercy of God; to have the Lamb,
the Saviour, turn lion and destroyer (Rev 6).[43] I also trembled, as I
have said, at the sight of the saints of God, especially at those that
greatly loved him, and that made it their business to walk continually
with him in this world; for they did, both in their words, their
carriages, and all their expressions of tenderness and fear to sin
against their precious Saviour, condemn, lay guilt upon, and also add
continual affliction and shame unto my soul. The dread of them was upon
me, and I trembled at God’s Samuels (1 Sam 16:4).’

184. Now, also, the tempter began afresh to mock my soul another way,
saying that Christ, indeed, did pity my case, and was sorry for my
loss; but forasmuch as I had sinned and transgressed, as I had done, he
could by no means help me, nor save me from what I feared; for my sin
was not of the nature of theirs for whom he bled and died, neither was
it counted with those that were laid to his charge when he hanged on
the tree. Therefore, unless he should come down from heaven and die
anew for this sin, though, indeed, he did greatly pity me, yet I could
have no benefit of him. These things may seem ridiculous to others,
even as ridiculous as they were in themselves, but to me they were most
tormenting cogitations; every of them augmented my misery, that Jesus
Christ should have so much love as to pity me when he could not help
me; nor did I think that the reason why he could not help me was
because his merits were weak, or his grace and salvation spent on them
already, but because his faithfulness to his threatening would not let
him extend his mercy to me. Besides, I thought, as I have already
hinted, that my sin was not within the bounds of that pardon that was
wrapped up in a promise; and if not, then I knew assuredly, that it was
more easy for heaven and earth to pass away than for me to have eternal
life. So that the ground of all these fears of mine did arise from a
steadfast belief that I had of the stability of the holy Word of God,
and also, from my being misinformed of the nature of my sin.

185. But, oh! how this would add to my affliction, to conceit that I
should be guilty of such a sin for which he did not die. These thoughts
would so confound me, and imprison me, and tie me up from faith, that I
knew not what to do; but, oh! thought I, that he would come down again!
Oh! that the work of man’s redemption was yet to be done by Christ! How
would I pray him and entreat him to count and reckon this sin amongst
the rest for which he died! But this scripture would strike me down as
dead, “Christ being raised from the death dieth no more; death hath no
more dominion over him” (Rom 6:9).[44]

186. Thus, by the strange and unusual assaults of the tempter, was my
soul, like a broken vessel, driven as with the winds, and tossed
sometimes headlong into despair, sometimes upon the covenant of works,
and sometimes to wish that the new covenant, and the conditions
thereof, might, so far forth as I thought myself concerned, be turned
another way and changed. But in all these I was but as those that
justle against the rocks; more broken, scattered, and rent. Oh, the
unthought of imaginations, frights, fears, and terrors that are
affected by a thorough application of guilt, yielded to desperation!
This is the man that hath “his dwelling among the tombs” with the dead;
that is, always crying out and “cutting himself with stones” (Mark
5:2-5). But I say, all in vain; desperation will not comfort him, the
old covenant will not save him; nay, heaven and earth shall pass away
before one jot or tittle of the Word and law of grace shall fall or be
removed. This I saw, this I felt, and under this I groaned; yet this
advantage I got thereby, namely, a farther confirmation of the
certainty of the way of salvation, and that the Scriptures were the
Word of God! Oh! I cannot now express what then I saw and felt of the
steadiness of Jesus Christ, the rock of man’s salvation; what was done
could not be undone, added to, nor altered. I saw, indeed, that sin
might drive the soul beyond Christ, even the sin which is unpardonable;
but woe to him that was so driven, for the Word would shut him out.

187. Thus was I always sinking, whatever I did think or do. So one day
I walked to a neighbouring town, and sat down upon a settle in the
street, and fell into a very deep pause about the most fearful state my
sin had brought me to; and, after long musing, I lifted up my head, but
methought I saw as if the sun that shineth in the heavens did grudge to
give light, and as if the very stones in the street, and tiles upon the
houses, did bend themselves against me; methought that they all
combined together to banish me out of the world; I was abhorred of
them, and unfit to dwell among them, or be partaker of their benefits,
because I had sinned against the Saviour. O how happy, now, was every
creature over [what] I was; for they stood fast and kept their station,
but I was gone and lost.

188. Then breaking out in the bitterness of my soul, I said ‘to
myself,’ with a grievous sigh, How can God comfort such a wretch as I?
I had no sooner said it but this returned upon me, as an echo doth
answer a voice, This sin is not unto death. At which I was as if I had
been raised out of a grave, and cried out again, Lord, how couldest
thou find out such a word as this? for I was filled with admiration at
the fitness, and, also, at the unexpectedness of the sentence, ‘the
fitness of the Word, the rightness of the timing of it, the power, and
sweetness, and light, and glory that came with it, also, was marvelous
to me to find. I was now, for the time, out of doubt as to that about
which I so much was in doubt before; my fears before were, that my sin
was not pardonable, and so that I had no right to pray, to repent, &c.,
or that if I did, it would be of no advantage or profit to me. But now,
thought I, if this sin is not unto death, then it is pardonable;
therefore, from this I have encouragement to come to God, by Christ,
for mercy, to consider the promise of forgiveness as that which stands
with open arms to receive me, as well as others. This, therefore, was a
great easement to my mind; to wit, that my sin was pardonable, that it
was not the sin unto death (1 John 5:16,17). None but those that know
what my trouble, by their own experience, was, can tell what relief
came to my soul by this consideration; it was a release to me from my
former bonds, and a shelter from my former storm. I seemed now to stand
upon the same ground with other sinners, and to have as good right to
the Word and prayer as any of them.’[45]

189. Now, ‘I say,’ I was in hopes that my sin was not unpardonable, but
that there might be hopes for me to obtain forgiveness. But, oh, how
Satan did now lay about him for to bring me down again! But he could by
no means do it, neither this day nor the most part of the next, for
this sentence stood like a mill post at my back; yet, towards the
evening of the next day, I felt this word begin to leave me and to
withdraw its supportation from me, and so I returned to my old fears
again, but with a great deal of grudging and peevishness, for I feared
the sorrow of despair; ‘nor could my faith now longer retain this
word.’

190. But the next day, at evening, being under many fears, I went to
seek the Lord; and as I prayed, I cried, ‘and my soul cried’ to him in
these words, with strong cries:—O Lord, I beseech thee, show me that
thou hast loved me with everlasting love (Jer 31:3). I had no sooner
said it but, with sweetness, this returned upon me, as an echo or
sounding again, “I have loved thee with an everlasting love.” Now I
went to bed at quiet; also, when I awaked the next morning, it was
fresh upon my soul—‘and I believed it.’

191. But yet the tempter left me not; for it could not be so little as
an hundred times that he that day did labour to break my peace. Oh! the
combats and conflicts that I did then meet with as I strove to hold by
this word; that of Esau would fly in my face like to lightning. I
should be sometimes up and down twenty times in an hour, yet God did
bear me up and keep my heart upon this word, from which I had also, for
several days together, very much sweetness and comfortable hopes of
pardon; for thus it was made out to me, I loved thee whilst thou wast
committing this sin, I loved thee before, I love thee still, and I will
love thee for ever.

192. Yet I saw my sin most barbarous, and a filthy crime, and could not
but conclude, and that with great shame and astonishment, that I had
horribly abused the holy Son of God; wherefore I felt my soul greatly
to love and pity him, and my bowels to yearn towards him; for I saw he
was still my Friend, and did reward me good for evil; yea, the love and
affection that then did burn within to my Lord and Saviour Jesus Christ
did work, at this time, such a strong and hot desire of revengement
upon myself for the abuse I had done unto him, that, to speak as then I
thought, had I had a thousand gallons of blood within my veins, I could
freely ‘then’ have spilt it all at the command and feet of this my Lord
and Saviour.

193. And as I was thus in musing and in my studies, ‘considering’ how
to love the Lord and to express my love to him, that saying came in
upon me, “If thou, Lord, shouldest mark iniquities, O Lord, who shall
stand? But there is forgiveness with thee, that thou mayest be feared”
(Psa 130:3,4). These were good words to me,[46] especially the latter
part thereof; to wit, that there is forgiveness with the Lord, that he
might be feared; that is, as then I understood it, that he might be
loved and had in reverence; for it was thus made out to me, that the
great God did set so high an esteem upon the love of his poor
creatures, that rather than he would go without their love he would
pardon their transgressions.

194. And now was that word fulfilled on me, and I was also refreshed by
it, Then shall they be ashamed and confounded, “and never open their
mouth any more because of their shame, when I am pacified toward them
for all that they have done, saith the Lord God” (Eze 16:63). Thus was
my soul at this time, and, as I then did think, for ever, set at
liberty from being again afflicted with my former guilt and amazement.

195. But before many weeks were over I began to despond again, fearing
lest, notwithstanding all that I had enjoyed, that yet I might be
deceived and destroyed at the last; for this consideration came strong
into my mind, that whatever comfort and peace I thought I might have
from the Word of the promise of life, yet unless there could be found
in my refreshment a concurrence and agreement in the Scriptures, let me
think what I will thereof, and hold it never so fast, I should find no
such thing at the end; “for the Scripture cannot be broken” (John
10:35).

196. Now began my heart again to ache and fear I might meet with
disappointment at the last; wherefore I began, with all seriousness, to
examine my former comfort, and to consider whether one that had sinned
as I have done, might with confidence trust upon the faithfulness of
God, laid down in those words by which I had been comforted and on
which I had leaned myself. But now were brought those sayings to my
mind, “For it is impossible for those who were once enlightened, and
have tasted of the heavenly gift, and were made partakers of the Holy
Ghost, and have tasted the good word of God, and the powers of the
world to come, if they shall fall away, to renew them again unto
repentance” (Heb 6:4-6). “For if we sin willfully after that we have
received the knowledge of the truth, there remaineth no more sacrifice
for sins, but a certain fearful looking for of judgment and fiery
indignation, which shall devour the adversaries” (Heb 10:26,27). Even
“as Esau, who, for one morsel of meat sold his birthright; for ye know
how that afterward, when he would have inherited the blessing, he was
rejected; for he found no place of repentance, though he sought it
carefully with tears” (Heb 12:16,17).

197. Now was the word of the gospel forced from my soul, so that no
promise or encouragement was to be found in the Bible for me; and now
would that saying work upon my spirit to afflict me, “Rejoice not, O
Israel, for joy as other people” (Hosea 9:1). For I saw indeed there
was cause of rejoicing for those that held to Jesus; but as for me, I
had cut myself off by my transgressions, and left myself neither
foot-hold, nor hand-hold, amongst all the stays and props in the
precious word of life.

198. And truly I did now feel myself to sink into a gulf, as an house
whose foundation is destroyed; I did liken myself, in this condition,
unto the case of a child that was fallen into a mill-pit, who, though
it could make some shift to scrabble and spraul in the water, yet
because it could find neither hold for hand nor foot, therefore at last
it must die in that condition. So soon as this fresh assault had
fastened on my soul, that scripture came into my heart, “This is for
many days” (Dan 10:14). And indeed I found it was so; for I could not
be delivered, nor brought to peace again, until well nigh two years and
an half were completely finished. Wherefore these words, though in
themselves they tended to discouragement, yet to me, who feared this
condition would be eternal, they were at sometimes as an help and
refreshment to me.

199. For, thought I, many days are not, not for ever, many days will
have an end, therefore seeing I was to be afflicted, not a few, but
many days, yet I was glad it was but for many days. Thus, I say, I
could recall myself sometimes, and give myself a help, for as soon as
ever the words came ‘into my mind’ at first, I knew my trouble would be
long; yet this would be but sometimes, for I could not always think on
this, nor ever be helped ‘by it,’ though I did.

200. Now, while these Scriptures lay before me, and laid sin ‘anew’ at
my door, that saying in the 18th of Luke, with others, did encourage me
to prayer. Then the tempter again laid at me very sore, suggesting,
That neither the mercy of God, nor yet the blood of Christ, did at all
concern me, nor could they help me for my sin; ‘therefore it was in
vain to pray.’ Yet, thought I, I will pray. But, said the tempter, your
sin is unpardonable. ‘Well, said I, I will pray. It is to no boot, said
he.’ Yet, said I, I will pray. So I went to prayer to God; and while I
was at prayer, I uttered words to this effect, Lord, Satan tells me
that neither thy mercy, nor Christ’s blood, is sufficient to save my
soul; Lord, shall I honour thee most, by believing thou wilt and canst?
or ‘him,’ by believing thou neither wilt nor canst? Lord, I would fain
honour thee, by believing thou wilt and canst.

201. And as I was thus before the Lord, that scripture fastened on my
heart, “O [wo]man, great is thy faith” (Matt 15:28), even as if one had
clapped me on the back, as I was on my knees before God. Yet I was not
able to believe this, ‘that this was a prayer of faith,’ till almost
six months after; for I could not think that I had faith, or that there
should be a word for me to act faith on; therefore I should still be as
sticking in the jaws of desperation, and went mourning up and down ‘in
a sad condition,’ crying, Is his mercy clean gone? Is his mercy clean
gone for ever? And I thought sometimes, even when I was groaning in
these expressions, they did seem to make a question whether it was or
no; yet I greatly feared it was.

202. ‘There was nothing now that I longed for more than to be put out
of doubt, as to this thing in question; and, as I was vehemently
desiring to know if there was indeed hopes for me, these words came
rolling into my mind, “Will the Lord cast off for ever? And will he be
a favourable no more? Is his mercy clean gone for ever? Doth his
promise fail for evermore? Hath God forgotten to be gracious? Hath he
in anger shut up his tender mercies?” (Psa 77:7-9). And all the while
they run in my mind, methought I had this still as the answer, It is a
question whether he had or no; it may be he hath not. Yea, the
interrogatory seemed to me to carry in it a sure affirmation that
indeed he had not, nor would so cast off, but would be favourable; that
his promise doth not fail, and that he had not forgotten to be
gracious, nor would in anger shut up his tender mercy. Something, also,
there was upon my heart at the same time, which I now cannot call to
mind; which, with this text, did sweeten my heart, and made me conclude
that his mercy might not be quite gone, nor clean gone for ever.’[47]

203. At another time, I remember I was again much under the question,
Whether the blood of Christ was sufficient to save my soul? In which
doubt I continued from morning till about seven or eight at night; and
at last, when I was, as it were, quite worn out with fear, lest it
should not lay hold on me, these words did sound suddenly within my
heart, He is able. But methought this word ABLE was spoke so loud unto
me; it showed such a great word, ‘it seemed to be writ in great
letters,’ and gave such a justle to my fear and doubt, I mean for the
time it tarried with me, which was about a day, as I never had from
that all my life, either before or after that (Heb 7:25).

204. But one morning, when I was again at prayer, and trembling under
the fear of this, that no word of God could help me, that piece of a
sentence darted in upon me, “My grace is sufficient.” At this methought
I felt some stay, as if there might be hopes. But, oh how good a thing
it is for God to send his Word! For about a fortnight before I was
looking on this very place, and then I thought it could not come near
my soul with comfort, ‘therefore’ I threw down my book in a pet. ‘Then
I thought it was not large enough for me; no, not large enough’; but
now, it was as if it had arms of grace so wide that it could not only
enclose me, but many more besides.

205. By these words I was sustained, yet not without exceeding
conflicts, for the space of seven or eight weeks; for my peace would be
in and out, sometimes twenty times a day; comfort now, and trouble
presently; peace now, and before I could go a furlong as full of fear
and guilt as ever heart could hold; and this was not only now and then,
but my whole seven weeks’ experience; for this about the sufficiency of
grace, and that of Esau’s parting with his birthright, would be like a
pair of scales within my mind, sometimes one end would be uppermost,
and sometimes again the other; according to which would be my peace or
trouble.

206. Therefore I still did pray to God, that he would come in with this
Scripture more fully on my heart; to wit, that he would help me to
apply the whole sentence, ‘for as yet I could not: that he gave, I
gathered; but further I could not go,’ for as yet it only helped me to
hope ‘there might be mercy for me,’ “My grace is sufficient”; and
though it came no farther, it answered my former question; to wit, that
there was hope; yet, because “for thee” was left out, I was not
contented, but prayed to God for that also. Wherefore, one day as I was
in a meeting of God’s people, full of sadness and terror, for my fears
again were strong upon me; and as I was now thinking my soul was never
the better, but my case most sad and fearful, these words did, with
great power, suddenly break in upon me, “My grace is sufficient for
thee, my grace is sufficient for thee, my grace is sufficient for
thee,” three times together; and, oh! methought that every word as a
mighty word unto me; as my, and grace, and sufficient, and for thee;
they were then, and sometimes are still, far bigger than others be.

207. At which time my understanding was so enlightened, that I was as
though I had seen the Lord Jesus look down from heaven through the
tiles upon me, and direct these words unto me. This sent me mourning
home, it broke my heart, and filled me full of joy, and laid me low as
the dust; only it stayed not long with me, I mean in this glory and
refreshing comfort, yet it continued with me for several weeks, and did
encourage me to hope. But so soon as that powerful operation of it was
taken off my heart, that other about Esau returned upon me as before;
so my soul did hang as in a pair of scales again, sometimes up and
sometimes down, now in peace, and anon again in terror.

208. Thus I went on for many weeks, sometimes comforted, and sometimes
tormented; and, especially at some times, my torment would be very
sore, for all those scriptures forenamed in the Hebrews, would be set
before me, as the only sentences that would keep me out of heaven.
Then, again, I should begin to repent that ever that thought went
through me, I should also think thus with myself, Why, how many
scriptures are there against me? There are but three or four: and
cannot God miss them, and save me for all them? Sometimes, again, I
should think, Oh! if it were not for these three or four words, now how
might I be comforted? And I could hardly forbear, at some times, but to
wish them out of the book.

209. Then methought I should see as if both Peter, and Paul, and John,
and all the writers, did look with scorn upon me, and hold me in
derision; and as if they said unto me, All our words are truth, one of
as much force as another. It is not we that have cut you off, but you
have cast away yourself; there is none of our sentences that you must
take hold upon but these, and such as these: “It is impossible; there
remains no more sacrifice for sin” (Heb 6). And “it had been better for
them not to have known” the will of God, “than after they have known
it, to turn from the holy commandment delivered unto them” (2 Peter
2:21). “For the Scriptures cannot be broken.”[48]

210. ‘These, as the elders of the city of refuge, I saw were to be the
judges both of my case and me, while I stood, with the avenger of blood
at my heels, trembling at their gate for deliverance, also with a
thousand fears and mistrusts, I doubted that they would shut me out for
ever (Josh 20:3,4).’

211. Thus was I confounded, not knowing what to do, nor how to be
satisfied in this question, Whether the scriptures could agree in the
salvation of my soul? I quaked at the apostles, I knew their words were
true, and that they must stand for ever.

212. And I remember one day, as I was in diverse frames of spirit, and
considering that these frames were still according to the nature of the
several scriptures that came in upon my mind; if this of grace, then
was I quiet; but if that of Esau, then tormented; Lord, thought I, if
both these scriptures would meet in my heart at once, I wonder which of
them would get the better of me. So methought I had a longing mind that
they might come both together upon me; yea, I desired of God they
might.

213. Well, about two or three days after, so they did indeed; they
bolted both upon me at a time, and did work and struggle strangely in
me for a while; at last, that about Esau’s birthright began to wax
weak, and withdraw, and vanish; and this about the sufficiency of grace
prevailed with peace and joy. And as I was in a muse about this thing,
that scripture came home upon me, “Mercy rejoiceth against judgment”
(James 2:13).

214. This was a wonderment to me; yet truly I am apt to think it was of
God; for the word of the law and wrath must give place to the word of
life and grace; because, though the word of condemnation be glorious,
yet the word of life and salvation doth far exceed in glory (2 Cor
3:8-12; Mark 9:5-7). Also, that Moses and Elias must both vanish, and
leave Christ and his saints alone.

215. This scripture did also most sweetly visit my soul, “And him that
cometh to me I will in no wise cast out” (John 6:37). Oh, the comfort
that I have had from this world, “in no wise”! as who should say, by no
means, for no thing, whatever he hath done. But Satan would greatly
labour to pull this promise from me, telling of me that Christ did not
mean me, and such as I, but sinners of a lower rank, that had not done
as I had done. But I should answer him again, Satan, here is in this
word no such exception; but “him that comes,” HIM, any him; “him that
cometh to me I will in no wise cast out.” And this I well remember
still, that of all the sleights that Satan used to take this scripture
from me, yet he never did so much as put this question, But do you come
aright? And I have thought the reason was, because he thought I knew
full well what coming aright was; for I saw that to come aright was to
come as I was, a vile and ungodly sinner, and to cast myself at the
feet of mercy, condemning myself for sin. If ever Satan and I did
strive for any word ‘of God in all my life, it was for this good word
of Christ; he at one end and I at the other. Oh, what work did we
make!’ It was for this in John, ‘I say, that we did so tug and strive’;
he pulled and I pulled; but, God be praised, ‘I got the better of him,’
I got some sweetness from it.

216. But, notwithstanding all these helps and blessed words of grace,
yet that of Esau’s selling of his birthright would still at times
distress my conscience; for though I had been most sweetly comforted,
and that but just before, yet when that came into ‘my’ mind, it would
make me fear again, I could not be quite rid thereof, it would every
day be with me: wherefore now I went another way to work, even to
consider the nature of this blasphemous thought; I mean, if I should
take the words at the largest, and give them their own natural force
and scope, even every word therein. So when I had thus considered, I
found, that if they were fairly taken, they would amount to this, that
I had freely left the Lord Jesus Christ to his choice, whether he would
be my Saviour or no; for the wicked words were these, Let him go if he
will. Then that scripture gave me hope, “I will never leave thee nor
forsake thee” (Heb 13:5). O Lord, said I, but I have left thee. Then it
answered again, “But I will not leave thee.” For this I thank God also.

217. Yet I was grievously afraid he should, and found it exceeding hard
to trust him, seeing I had so offended him. I could have been exceeding
glad that this thought had never befallen, for then I thought I could,
with more ease and freedom abundance, have leaned upon his grace. I see
it was with me, as it was with Joseph’s brethren; the guilt of their
own wickedness did often fill them with fears that their brother would
at last despise them (Gen 50:15-17).

218. But above all the scriptures that I yet did meet with, that in the
twentieth of Joshua was the greatest comfort to me, which speaks of the
slayer that was to flee for refuge. And if the avenger of blood pursue
the slayer, then, saith Moses, they that are the elders of the city of
refuge shall not deliver him into his hand, because he smote his
neighbour unwittingly, and hated him not aforetime. Oh, blessed be God
for this word; I was convinced that I was the slayer; and that the
avenger of blood pursued me, that I felt with great terror; only now it
remained that I inquire whether I have right to enter the city of
refuge.[49] So I found that he must not, who lay in wait to shed blood:
‘it was not the willful murderer,’ but he who unwittingly did it, he
who did unawares shed blood; ‘not of spite, or grudge, or malice, he
that shed it unwittingly,’ even he who did not hate his neighbour
before. Wherefore,

219. I thought verily I was the man that must enter, because I had
smitten my neighbour unwittingly, and hated him not aforetime. I hated
him not aforetime; no, I prayed unto him, was tender of sinning against
him; yea, and against this wicked temptation I had strove for a
twelvemonth before; yea, and also when it did pass through my heart, it
did it in spite of my teeth: wherefore I thought I had right to enter
this city, and the elders, which are the apostles, were not to deliver
me up. This, therefore, was great comfort to me; and did give me much
ground of hope.

220. Yet being very critical, for my smart had made me that I knew not
what ground was sure enough to bear me, I had one question that my soul
did much desire to be resolved about; and that was, Whether it be
possible for any soul that hath indeed sinned the unpardonable sin, yet
after that to receive though but the least true spiritual comfort from
God through Christ? The which, after I had much considered, I found the
answer was, No, they could not; and that for these reasons:—

221. First, Because those that have sinned that sin, they are debarred
a share in the blood of Christ, and being shut out of that, they must
needs be void of the least ground of hope, and so of spiritual comfort;
for to such “there remaineth no more sacrifice for sins” (Heb 10:26).
Secondly, Because they are denied a share in the promise of life; they
shall never be forgiven, “neither in this world, neither in that which
is to come” (Matt 12:32). Thirdly, The Son of God excludes them also
from a share in his blessed intercession, being for ever ashamed to own
them both before his holy Father, and the blessed angels in heaven
(Mark 8:38).

222. When I had, with much deliberation, considered of this matter, and
could not but conclude that the Lord had comforted me, and that too
after this my wicked sin; then, methought, I durst venture to come nigh
unto those most fearful and terrible scriptures, with which all this
while I had been so greatly affrighted, and on which, indeed, before I
durst scarce cast mine eye, yea, had much ado an hundred times to
forbear wishing of them out of the Bible; for I thought they would
destroy me; but now, I say, I began to take some measure of
encouragement to come close to them, to read them, and consider them,
and to weigh their scope and tendency.

223. The which, when I began to do, I found their visage changed; for
they looked not so grimly on me as before I thought they did. And,
first, I came to the sixth of the Hebrews, yet trembling for fear it
should strike me; which when I had considered, I found that the falling
there intended was a falling quite away; that is, as I conceived, a
falling from, and an absolute denial of the gospel of remission of sins
by Christ; for from them the apostle begins his argument (vv 1-3).
Secondly, I found that this falling away must be openly, even in the
view of the world, even so as “to put Christ to an open shame.”
Thirdly, I found that those he there intended were for ever shut up of
God, both in blindness, hardness, and impenitency: it is impossible
they should be renewed again unto repentance. By all these particulars,
I found, to God’s everlasting praise, my sin was not the sin in this
place intended.

‘First, I confessed I was fallen, but not fallen away, that is, from
the profession of faith in Jesus unto eternal life. Secondly, I
confessed that I had put Jesus Christ to shame by my sin, but not to
open shame; I did not deny him before men, nor condemn him as a
fruitless one before the world. Thirdly, Nor did I find that God had
shut me up, or denied me to come, though I found it hard work indeed to
come to him by sorrow and repentance. Blessed be God for unsearchable
grace.’

224. Then I considered that in the tenth of the Hebrews, and found that
the willful sin there mentioned is not every willful sin, but that
which doth throw off Christ, and then his commandments too. Secondly,
That must also be done openly, before two or three witnesses, to answer
that of the law (v 28). Thirdly, This sin cannot be committed, but with
great despite done to the Spirit of grace; despising both the
dissuasions from that sin, and the persuasions to the contrary. But the
Lord knows, though this my sin was devilish, yet it did not amount to
these.

225. And as touching that in the twelfth of the Hebrews, about Esau’s
selling his birthright, though this was that which killed me, and stood
like a spear against me; yet now I did consider, First, That his was
not a hasty thought against the continual labour of his mind, but a
thought consented to and put in practice likewise, and that too after
some deliberation (Gen 25). Secondly, It was a public and open action,
even before his brother, if not before many more; this made his sin of
a far more heinous nature than otherwise it would have been. Thirdly,
He continued to slight his birthright: “He did eat and drink, and went
his way; thus Esau despised his birthright” (v 34). Yea, twenty years
after, he was found to despise it still. “And Esau said, I have enough,
my brother; keep that thou hast unto thyself” (Gen 33:9).

226. Now as touching this, that Esau sought a place of repentance; thus
I thought, first, This was not for the birthright, but for the
blessing; this is clear from the apostle, and is distinguished by Esau
himself; “he took away my birthright [that is, formerly]; and, behold,
now he hath taken away my blessing” (Gen 27:36). Secondly, Now, this
being thus considered, I came again to the apostle, to see what might
be the mind of God, in a New Testament style and sense, concerning
Esau’s sin; and so far as I could conceive, this was the mind of God,
That the birthright signified regeneration, and the blessing the
eternal inheritance; for so the apostle seems to hint, “Lest there be
any profane person, as Esau, who for one morsel of meat sold his
birthright”; as if he should say, Lest there be any person amongst you,
that shall cast off all those blessed beginnings of God that at present
are upon him, in order to a new birth, lest they become as Esau, even
be rejected afterwards, when they would inherit the blessing.

227. For many there are who, in the day of grace and mercy, despise
those things which are indeed the birthright to heaven, who yet, when
the deciding day appears, will cry as loud as Esau, “Lord, Lord, open
to us”; but then, as Isaac would not repent, no more will God the
Father, but will say, I have blessed these, yea, and they shall be
blessed; but as for you, depart from me, all ye workers of iniquity
(Gen 27:33; Luke 13:25-27).

228. When I had thus considered these scriptures, and found that thus
to understand them was not against, but according to other scriptures;
this still added further to my encouragement and comfort, and also gave
a great blow to that objection, to wit, that the scripture could not
agree in the salvation of my soul. And now remained only the hinder
part of the tempest, for the thunder was gone beyond me, only some
drops did still remain, that now and then would fall upon me; but
because my former frights and anguish were very sore and deep,
therefore it did oft befall me still, as it befalleth those that have
been scared with fire, I thought every voice was Fire, fire; every
little touch would hurt my tender conscience.[50]

229. But one day, as I was passing in the field, and that too with some
dashes on my conscience, fearing lest yet all was not right, suddenly
this sentence fell upon my soul, Thy righteousness is in heaven; and
methought withal, I saw, with the eyes of my soul, Jesus Christ at
God’s right hand; there, I say, as my righteousness; so that wherever I
was, or whatever I was adoing, God could not say of me, He wants my
righteousness, for that was just before him. I also saw, moreover, that
it was not my good frame of heart that made my righteousness better,
nor yet my bad frame that made my righteousness worse; for my
righteousness was Jesus Christ himself, the same yesterday, and to-day,
and for ever (Heb 13:8).

230. Now did my chains fall off my legs indeed, I was loosed from my
affliction and irons, my temptations also fled away; so that, from that
time, those dreadful scriptures of God left off to trouble me; now went
I also home rejoicing, for the grace and love of God. So when I came
home, I looked to see if I could find that sentence, Thy righteousness
is in heaven; but could not find such a saying, wherefore my heart
began to sink again, only that was brought to my remembrance, he “of
God is made unto us wisdom, and righteousness, and sanctification, and
redemption”; by this word I saw the other sentence true (1 Cor 1:30).

231. For by this scripture, I saw that the man Christ Jesus, as he is
distinct from us, as touching his bodily presence, so he is our
righteousness and sanctification before God. Here, therefore, I lived
for some time, very sweetly at peace with God through Christ; Oh
methought, Christ! Christ! there was nothing but Christ that was before
my eyes, I was not now only for looking upon this and the other
benefits of Christ apart, as of his blood, burial, or resurrection, but
considered him as a whole Christ! As he in whom all these, and all
other his virtues, relations, offices, and operations met together, and
that ‘as he sat’ on the right hand of God in heaven.

232. It was glorious to me to see his exaltation, and the worth and
prevalency of all his benefits, and that because of this: now I could
look from myself to him, and should reckon that all those graces of God
that now were green in me, were yet but like those cracked groats and
fourpence-halfpennies[51] that rich men carry in their purses, when
their gold is in their trunks at home! Oh, I saw my gold was in my
trunk at home! In Christ, my Lord and Saviour! Now Christ was all; all
my wisdom, all my righteousness, all my sanctification, and all my
redemption.

233. Further, the Lord did also lead me into the mystery of union with
the Son of God, that I was joined to him, that I was flesh of his
flesh, and bone of his bone, and now was that a sweet word to me in
Ephesians 5:30. By this also was my faith in him, as my righteousness,
the more confirmed to me; for if he and I were one, then his
righteousness was mine, his merits mine, his victory also mine. Now
could I see myself in heaven and earth at once; in heaven by my Christ,
by my head, by my righteousness and life, though on earth by my body or
person.

234. Now I saw Christ Jesus was looked on of God, and should also be
looked upon by us, as that common or public person, [52] in whom all
the whole body of his elect are always to be considered and reckoned;
that we fulfilled the law by him, died by him, rose from the dead by
him, got the victory over sin, death, the devil, and hell, by him; when
he died, we died; and so of his resurrection. “Thy dead men shall live,
together with my dead body shall they arise,” saith he (Isa 26:19). And
again, “After two days will he revive us: in the third day he will
raise us up, and we shall live in his sight” (Hosea 6:2); which is now
fulfilled by the sitting down of the Son of man on the right hand of
the Majesty in the heavens, according to that to the Ephesians, he
“hath raised us up together, and made us sit together in heavenly
places in Christ Jesus” (Eph 2:6).

235. Ah, these blessed considerations and scriptures, with many other
of a like nature, were in those days made to spangle in mine eyes, ‘so
that I have cause to say,’ “Praise ye the Lord. Praise God in his
sanctuary: praise him in the firmament of his power. Praise him for his
mighty acts: praise him according to his excellent greatness” (Psa
150:1,2).

236. Having thus, in few words, given you a taste of the sorrow and
affliction that my soul went under, by the guilt and terror that this
my wicked thought did lay me under! and having given you also a touch
of my deliverance therefrom, and of the sweet and blessed comfort that
I met with afterwards, which comfort dwelt about a twelve-month with my
heart, to my unspeakable admiration; I will now, God willing, before I
proceed any further, give you in a word or two, what, as I conceive,
was the cause of this temptation; and also after that, what advantage,
at the last, it became unto my soul.

237. For the causes, I conceived they were principally two: of which
two also I was deeply convinced all the time this trouble lay upon me.
The first was, for that I did not, when I was delivered from the
temptation that went before, still pray to God to keep me from
temptations that were to come; for though, as I can say in truth, my
soul was much in prayer before this trial seized me, yet then I prayed
only, or at the most, principally for the removal of present troubles,
and for fresh discoveries of ‘his’ love in Christ! which I saw
afterwards was not enough to do; I also should have prayed that the
great God would keep me from the evil that was to come.

238. Of this I was made deeply sensible by the prayer of holy David,
who, when he was under present mercy, yet prayed that God would hold
him back from sin and temptation to come; “Then,” saith he, “shall I be
upright, and I shall be innocent from the GREAT transgression” (Psa
19:13). By this very word was I galled and condemned, quite through
this long temptation.

239. That also was another word that did much condemn me for my folly,
in the neglect of this duty (Heb 4:16), “Let us therefore come boldly
unto the throne of grace, that we may obtain mercy, and find grace to
help in time of need.” This I had not done, and therefore was suffered
thus to sin and fall, according to what is written, “Pray that ye enter
not into temptation.” And truly this very thing is to this day of such
weight and awe upon me, that I dare not, when I come before the Lord,
go off my knees, until I entreat him for help and mercy against the
temptations that are to come; and I do beseech thee, reader, that thou
learn to beware of my negligence, by the affliction that for this thing
I did for days, and months, and years, with sorrow undergo.

240. Another cause of this temptation was, that I had tempted God; and
on this manner did I do it. Upon a time my wife was great with child,
and before her full time was come, her pangs, as of a woman in travail,
were fierce and strong upon her, even as if she would have immediately
fallen in labour, and been delivered of an untimely birth. Now, at this
very time it was, that I had been so strongly tempted to question the
being of God; wherefore, as my wife lay crying by me, I said, but with
all secrecy imaginable, even thinking in my heart, Lord, if thou wilt
now remove this sad affliction from my wife, and cause that she be
troubled no more therewith this night, and now were her pangs just upon
her, then I shall know that thou canst discern the most secret thoughts
of the heart.

241. I had no sooner said it in my heart, but her pangs were taken from
her, and she was cast into a deep sleep, and so she continued till
morning; at this I greatly marveled, not knowing what to think; but
after I had been awake a good while, and heard her cry no more, I fell
to sleeping also. So when I waked in the morning, it came upon me
again, even what I had said in my heart the last night, and how the
Lord had showed me that he knew my secret thoughts, which was a great
astonishment unto me for several weeks after.

242. Well, about a year and a half afterwards, that wicked sinful
thought, of which I have spoken before, went through my wicked heart,
even this thought, Let Christ go if he will; so when I was fallen under
guilt for this, the remembrance of my other thought, and of the effect
thereof, would also come upon me with this retort, which also carried
rebuke along with it, Now you may see that God doth know the most
secret thoughts of the heart.[53]

243. And with this, that of the passages that were betwixt the Lord and
his servant Gideon fell upon my spirit; how because that Gideon tempted
God with his fleece, both wet and dry, when he should have believed and
ventured upon his word, therefore the Lord did afterwards so try him,
as to send him against an innumerable company of enemies; and that too,
as to outward appearance, without any strength or help (Judg 6, 7).
Thus he served me, and that justly, for I should have believed his
word, and not have put an IF upon the all-seeingness of God.

244. And now to show you something of the advantages that I also gained
by this temptation; and first, By this I was made continually to
possess in my soul a very wonderful sense both of the being and glory
of God, and of his beloved Son; in the temptation ‘that went’ before,
my soul was perplexed with ‘unbelief, blasphemy, hardness of heart,
questions about the being of God, Christ, the truth of the Word, and
certainty of the world to come; I say, then I was greatly assaulted and
tormented with’ atheism; but now the case was otherwise, now was God
and Christ continually before my face, though not in a way of comfort,
but in a way of exceeding dread and terror. The glory of the holiness
of God did at this time break me to pieces; and the bowels and
compassion of Christ did break me as on the wheel;[54] for I could not
consider him but as a lost and rejected Christ, the remembrance of
which was as the continual breaking of my bones.

245. The Scriptures now also were wonderful things unto me; I saw that
the truth and verity of them were the keys of the kingdom of heaven;
those ‘that’ the Scriptures favour they must inherit bliss, but those
‘that’ they oppose and condemn must perish evermore. Oh this word, “For
the Scripture cannot be broken”: would rend the caul of my heart; and
so would that other, “Whose soever sins ye remit, they are remitted
unto them; and whose soever sins ye retain, they are retained.” Now I
saw the apostles to be the elders of the city of refuge (Josh 20:4),
those ‘that’ they were to receive in, were received to life; but those
that they shut out were to be slain by the avenger of blood.[55]

246. Oh! one sentence of the Scripture did more afflict and terrify my
mind, I mean those sentences that stood against me, as sometimes I
thought they every one did, more I say, than an army of forty thousand
men that might have come against me. Woe be to him against whom the
Scriptures bend themselves.

247. By this temptation I was made ‘to’ see more into the nature of the
promises than ever I was before; for I lying now trembling under the
mighty hand of God, continually torn and rent by the thunderings of his
justice; this made me, with careful heart and watchful eye, with great
seriousness, to turn over every leaf, and with much diligence, mixed
with trembling, to consider every sentence, together with its natural
force and latitude.

248. By this temptation, also, I was greatly beaten off my former
foolish practice, of putting by the word of promise when it came into
my mind; for now, though I could not suck that comfort and sweetness
from the promise as I had done at other times, yea, like to a man
a-sinking, I should catch at all I saw; formerly I thought I might not
meddle with the promise unless I felt its comfort, but now it was no
time thus to do, the avenger of blood too hardly did pursue me.

249. Now therefore I was glad to catch at that word, which yet I feared
I had no ground or right to own; and even to leap into the bosom of
that promise, that yet I feared did shut its heart against me. Now also
I should labour to take the Word as God had laid it down, without
restraining the natural force of one syllable thereof. O what did I now
see in that blessed sixth of John, “And him that cometh to me, I will
in no wise cast out” (v 37). Now I began to consider with myself, that
God had a bigger mouth to speak with than I had heart to conceive with.
I thought also with myself that he spake not his words in haste, or in
unadvised heat, but with infinite wisdom and judgment, and in very
truth and faithfulness (2 Sam 3:18).

250. I should in these days, often in my greatest agonies, even flounce
towards the promise, as the horses do towards sound ground that yet
stick in the mire, concluding, though as one almost bereft of his wits
through fear, on this I will rest and stay, and leave the fulfilling of
it to the God of heaven that made it. Oh! many a pull hath my heart had
with Satan for that blessed sixth of John. I did not now, as at other
times, look principally for comfort, though, O how welcome would it
have been unto me! But now a word, a word to lean a weary soul upon,
that I might not sink for ever! ‘it was that I hunted for.’

251. Yea, often when I have been making to the promise, I have seen as
if the Lord would refuse my soul for ever. I was often as if I had run
upon the pikes, and as if the Lord had thrust at me to keep me from him
as with a flaming sword. Then I should think of Esther, who went to
petition the king contrary to the law (Esth 4:16). I thought also of
Benhadad’s servants, who went with ropes upon their heads to their
enemies for mercy (1 Kings 20:31). The woman of Canaan also, that would
not be daunted, though called dog by Christ (Matt 15:20-28). And the
man that went to borrow bread at midnight (Luke 11:5-8), were great
encouragements unto me.

251. I never saw those heights and depths in grace, and love, and
mercy, as I saw after this temptation. Great sins do draw out great
grace; and where guilt is most terrible and fierce there the mercy of
God in Christ, when showed to the soul, appears most high and mighty.
When Job had passed through his captivity, he had “twice as much as he
had before” (Job 42:10). Blessed be God for Jesus Christ our Lord. Many
other things I might here make observation of, but I would be brief,
and therefore shall at this time omit them, and do pray God that my
harms may make others fear to offend, lest they also be made to bear
the iron yoke as I ‘did.’

‘I had two or three times, at or about my deliverance from this
temptation, such strange apprehensions of the grace of God, that I
could hardly bear up under it, it was so out of measure amazing, when I
thought it could reach me, that I do think, if that sense of it had
abode long upon me, it would have made me incapable for business.’

[ENTERS INTO FELLOWSHIP WITH THE CHURCH OF CHRIST AT BEDFORD, IN WHICH
HE AFTERWARDS BECAME A MINISTERING ELDER.]


253. Now I shall go forward to give you a relation of other of the
Lord’s dealings with me, of his dealings with me at sundry other
seasons, and of the temptations I then did meet withal. I shall begin
with what I met with when I first did join in fellowship with the
people of God in Bedford.[56] After I had propounded to the church that
my desire was to walk in the order and ordinances of Christ with them,
and was also admitted by them; while I thought of that blessed
ordinance of Christ, which was his last supper with his disciples
before his death, that Scripture, “This do in remembrance of me” (Luke
22:19), was made a very precious word unto me; for by it the Lord did
come down upon my conscience with the discovery of his death for my
sins; and as I then felt, did as if he plunged me in the virtue of the
same. But, behold, I had not been long a partaker at that ordinance,
but such fierce and sad temptations did attend me at all times therein,
both to blaspheme the ordinance, and to wish some deadly thing to those
that then did eat thereof; that, lest I should at any time be guilty of
consenting to these wicked and fearful thoughts, I was forced to bend
myself all the while to pray to God to keep me from such blasphemies;
and also to cry to God to bless the bread and cup to them as it went
from mouth to mouth. The reason of this temptation I have thought since
was, because I did not, with that reverence ‘as became me,’ at first
approach to partake thereof.

254. Thus I continued for three quarters of a year, and could never
have rest nor ease; but at last the Lord came in upon my soul with that
same scripture by which my soul was visited before; and after that I
have been usually very well and comfortable in the partaking of that
blessed ordinance, and have, I trust, therein discerned the Lord’s body
as broken for my sins, and that his precious blood hath been shed for
my transgressions.

255. Upon a time I was somewhat inclining to a consumption, wherewith,
about the spring, I was suddenly and violently seized with much
weakness in my outward man, insomuch that I thought I could not live.
Now began I afresh to give myself up to a serious examination after my
state and condition for the future, and of my evidences for that
blessed world to come; for it hath, I bless the name of God, been my
usual course, as always, so especially in the day of affliction, to
endeavour to keep my interest in the life to come clear before my eye.

256. But I had no sooner began to recall to mind my former experience
of the goodness of God to my soul, but there came flocking into my
mind, an innumerable company of my sins and transgressions, amongst
which these were at this time most to my affliction, namely, my
deadness, dullness, and coldness in holy duties; my wanderings of
heart, ‘of’ my wearisomeness in all good things, my want of love to
God, his ways, and people, with this at the end of all, Are these the
fruits of Christianity? are these the tokens of a blessed man?

257. At the apprehension of these things my sickness was doubled upon
me, for now was I sick in my inward man, my soul was clogged with
guilt; now also was my former experience of God’s goodness to me quite
taken out of my mind, and hid as if it had never been, nor seen. Now
was my soul greatly pinched between these two considerations, Live I
must not, Die I dare not; now I sunk and fell in my spirit, and was
giving up all for lost; but as I was walking up and down in the house,
as a man in a most woeful state, that word of God took hold of my
heart, Ye are “justified freely by his grace, through the redemption
that is in Christ Jesus” (Rom 3:24). ‘But oh what a turn it made upon
me!’

258. Now was I as one awakened out of some troublesome sleep and dream,
and listening to this heavenly sentence, I was as if I had heard it
thus expounded to me: Sinner, thou thinkest that because of thy sins
and infirmities I cannot save thy soul, but behold my Son is by me, and
upon him I look, and not on thee, and will deal with thee according as
I am pleased with him. At this I was greatly lightened in my mind, and
made to understand that God could justify a sinner at any time; it was
but ‘his’ looking upon Christ, and imputing of his benefits to us, and
the work was forthwith done.

259. And as I was thus in a muse that scripture also came with great
power upon my spirit, Not by works of righteousness which we have done,
but according to his mercy he saved us, &c. (Titus 3:5; 2 Tim 1:9). Now
was I got on high; I saw myself within the arms of grace and mercy; and
though I was before afraid to think of a dying hour, yet now I cried,
Let me die. Now death was lovely and beautiful in my sight; for I saw
we shall never live indeed till we be gone to the other world. Oh,
methought this life is but a slumber in comparison of that above; at
this time also I saw more in those words, “Heirs of God” (Rom 8:17),
than ever I shall be able to express while I live in this world. “Heirs
of God!” God himself is the portion of the saints. This I saw and
wondered at, but cannot tell you what I saw.[57]

260. ‘Again, as I was at another time very ill and weak, all that time
also the tempter did beset me strongly, for I find he is much for
assaulting the soul when it begins to approach towards the grave, then
is his opportunity, labouring to hide from me my former experience of
God’s goodness; also setting before me the terrors of death and the
judgment of God, insomuch that at this time, through my fear of
miscarrying for ever, should I now die, I was as one dead before death
came, and was as if I had felt myself already descending into the pit;
methought, I said, there was no way, but to hell I must; but behold,
just as I was in the midst of those fears, these words of the angels
carrying Lazarus into Abraham’s bosom darted in upon me, as who should
say, So it shall be with thee when thou dost leave this world. This did
sweetly revive my spirit, and help me to hope in God; which, when I had
with comfort mused on a while, that word fell with great weight upon my
mind, “O death, where is thy sting? O grave, where is thy victory?” (1
Cor 15:55). At this I became both well in body and mind at once, for my
sickness did presently vanish, and I walked comfortably in my work for
God again.’

261. At another time, though just before I was pretty well and savoury
in my spirit, yet suddenly there fell upon me a great cloud of
darkness, which did so hide from me the things of God and Christ, that
I was as if I had never seen or known them in my life; I was also so
overrun in my soul, with a senseless, heartless frame of spirit, that I
could not feel my soul to move or stir after grace and life by Christ;
I was as if my loins were broken, or as if my hands and feet had been
tied or bound with chains. At this time also I felt some weakness to
seize ‘upon’ my outward man, which made still the other affliction the
more heavy and uncomfortable ‘to me.’

262. After I had been in this condition some three or four days, as I
was sitting by the fire, I suddenly felt this word to sound in my
heart, I must go to Jesus; at this my former darkness and atheism fled
away, and the blessed things of heaven were set within my view. While I
was on this sudden thus overtaken with surprise, Wife, said I, is there
ever such a scripture, I must go to Jesus? she said she could not tell,
therefore I sat musing still to see if I could remember such a place; I
had not sat above two or three minutes but that came bolting in upon
me, “And to an innumerable company of angels,” and withal, Hebrews the
twelfth, about the mount Sion was set before mine eyes (vv 22-24).

263. Then with joy I told my wife, O now I know, I know! But that night
was a good night to me, I never had but few better; I longed for the
company of some of God’s people that I might have imparted unto them
what God had showed me. Christ was a precious Christ to my soul that
night; I could scarce lie in my bed for joy, and peace, and triumph,
through Christ; this great glory did not continue upon me until
morning, yet that twelfth of the author to the Hebrews (Heb 12:22,23)
was a blessed scripture to me for many days together after this.

264. The words are these, “Ye are come unto mount Sion, and unto the
city of the living God, the heavenly Jerusalem, and to an innumerable
company of angels, to the general assembly and church of the firstborn,
which are written in heaven, and to God the judge of all, and to the
spirits of just men made perfect, and to Jesus the mediator of the new
covenant, and to the blood of sprinkling, that speaketh better things
than that of Abel.” Through this blessed sentence the Lord led me over
and over, first to this word, and then to that, and showed me wonderful
glory in every one of them. These words also have oft since this time
been great refreshment to my spirit. Blessed be God for having mercy on
me.

[A BRIEF ACCOUNT OF THE AUTHOR’S CALL TO THE WORK OF THE MINISTRY.]


265. And now I am speaking my experience, I will in this place thrust
in a word or two concerning my preaching the Word, and of God’s dealing
with me in that particular also. For after I had been about five or six
years awakened, and helped ‘myself’ to see both the want and worth of
Jesus Christ our Lord, and ‘also’ enabled to venture my soul upon him,
some of the most able among the saints with us, I say the most able for
judgment and holiness of life, as they conceived, did perceive that God
had counted me worthy to understand something of his will in his holy
and blessed Word, and had given me utterance, in some measure, to
express what I saw to others for edification; ‘therefore’ they desired
me, and that with much earnestness, that I would be willing, at
sometimes, to take in hand, in one of the meetings, to speak a word of
exhortation unto them.[58]

266. The which, though at the first it did much dash and abash my
spirit, yet being still by them desired and intreated, I consented to
their request, and did twice at two several assemblies, but in private,
though with much weakness and infirmity, discover my gift amongst them;
at which they not only seemed to be, but did solemnly protest, as in
the sight of the great God, they were both affected and comforted, and
gave thanks to the Father of mercies for the grace bestowed on me.

267. After this, sometimes when some of them did go into the country to
teach, they would also that I should go with them; where, though as yet
I did not, nor durst not, make use of my gift in an open way, yet more
privately still as I came amongst the good people in those places, I
did sometimes speak a word of admonition unto them also; the which,
they as the other received, with rejoicing, at the mercy of God to
me-ward, professing their souls were edified thereby.

268. Wherefore, to be brief, at last, being still desired by the
church, after some solemn prayer to the Lord, with fasting, I was more
particularly called forth, and appointed to a more ordinary and public
preaching the word, not only to, and amongst them that believed, but
also to offer the gospel to those who had not yet received the faith
thereof; about which time I did evidently find in my mind a secret
pricking forward thereto; though I bless God, not for desire of vain
glory, for at that time I was most sorely afflicted with the fiery
darts of the devil concerning my eternal state.

269. But yet could not be content, unless I was found in the exercise
of my gift, unto which also I was greatly animated, not only by the
continual desires of the godly, but also by that saying of Paul to the
Corinthians, “I beseech you, brethren (ye know the household of
Stephanus, that it is the first fruits of Achaian, and that they have
addicted themselves to the ministry of the saints) that ye submit
yourselves unto such, and to every one that helpeth with us, and
laboureth” (1 Cor 16:15,16).

270. By this text I was made to see that the Holy Ghost never intended
that men who have gifts and abilities should bury them in the earth,
but rather did command and stir up such to the exercise of their gift,
and also did commend those that were apt and ready so to do, “They have
addicted themselves to the ministry of the saints.” This scripture, in
these days, did continually run in my mind, to encourage me and
strengthen me in this my work for God; I have also been encouraged from
several other scriptures and examples of the godly, both specified in
the Word and other ancient histories (Acts 8:4, 18:24,25; 1 Peter 4:10;
Rom 12:6; Foxe’s Acts and Monuments).

271. Wherefore, though of myself, of all the saints the most unworthy,
yet I, but with great fear and trembling at the sight of my own
weakness, did set upon the work, and did according to my gift, and the
proportion of my faith, preach that blessed gospel that God had showed
me in the holy Word of truth; which, when the country understood, they
came in to hear the Word by hundreds, and that from all parts, though
upon sundry and divers accounts.

272. And I thank God he gave unto me some measure of bowels and pity
for their souls, which also did put me forward to labour with great
diligence and earnestness, to find out such a word as might, if God
would bless it, lay hold of, and awaken the conscience, in which also
the good Lord had respect to the desire of his servant; for I had not
preached long before some began to be touched by the Word, and to be
greatly afflicted in their minds at the apprehension of the greatness
of their sin, and of their need of Jesus Christ.

273. But I at first could not believe that God should speak by me to
the heart of any man, still counting myself unworthy; yet those who
thus were touched would love me and have a peculiar respect for me; and
though I did put it from me, that they should be awakened by me, still
they would confess it and affirm it before the saints of God; they
would also bless God for me, unworthy wretch that I am! and count me
God’s instrument that showed to them the way of salvation.

274. Wherefore, seeing them in both their words and deeds to be so
constant, and also in their hearts so earnestly pressing after the
knowledge of Jesus Christ, rejoicing that ever God did send me where
they were; then I began to conclude it might be so, that God had owned
in his work such a foolish one as I, and then came that word of God to
my heart with much sweet refreshment, “The blessing of him that was
ready to perish came upon me; and I caused the widow’s heart to sing
for joy” (Job 29:13).

275. At this therefore I rejoiced, yea, the tears of those whom God did
awaken by my preaching would be both solace and encouragement to me;
for I thought on those sayings, “Who is he that maketh me glad but the
same which is made sorry by me?” (2 Cor 2;2); and again, Though “I be
not an apostle to others, yet, doubtless, I am to you: for the seal of
mine apostleship are ye in the Lord” (1 Cor 9:2). These things,
therefore, were as another argument unto me that God had called me to,
and stood by me in this work.

276. In my preaching of the Word, I took special notice of this one
thing, namely, that the Lord did lead me to being where his Word begins
with sinners; that is, to condemn all flesh, and to open and allege
that the curse of God, by the law, doth belong to, and lay hold on all
men as they come into the world, because of sin. Now this part of my
work I fulfilled with great sense;[59] for the terrors of the law, and
guilt for my transgressions, lay heavy on my conscience. I preached
what I felt, what I smartingly did feel, even that under which my pour
soul did groan and tremble to astonishment.

277. Indeed I have been as one sent to them from the dead; I went
myself in chains to preach to them in chains; and carried that fire in
my own conscience that I persuaded them to beware of. I can truly say,
and that without dissembling, that when I have been to preach, I have
gone full of guilt and terror even to the pulpit door, and there it
hath been taken off, and I have been at liberty in my mind until I have
done my work, and then immediately, even before I could get down the
pulpit stairs, I have been as bad as I was before; yet God carried me
on, but surely with a strong hand, for neither guilt or hell could take
me off my work.

278. Thus I went for the space of two years, crying out against men’s
sins, and their fearful state because of them. After which the Lord
came in upon my own soul with some staid peace and comfort through
Christ; for he did give me many sweet discoveries of his blessed grace
through him. Wherefore now I altered in my preaching, for still I
preached what I saw and felt; now therefore I did much labour to hold
forth Jesus Christ in all his offices, relations, and benefits unto the
world; and did strive also to discover, to condemn, and remove those
false supports and props on which the world doth both lean, and by them
fall and perish. On these things also I staid as long as on the other.

279. After this, God led me into something of the mystery of union with
Christ; wherefore that I discovered and showed to them also. And when I
had traveled through these three chief points of the Word of God, about
the space of five years or more, I was caught in my present practice
and cast into prison, where I have lain[60] above as long again, to
confirm the truth by way of suffering, as I was before in testifying of
it according to the Scriptures in a way of preaching.

280. When I have been preaching, I thank God, my heart hath often all
the time of this and the other exercise, with great earnestness, cried
to God that he would make the Word effectual to the salvation of the
soul; still being grieved lest the enemy should take the Word away from
the conscience, and so it should become unfruitful. Wherefore I did
labour so to speak the Word, as that thereby, if it were possible, the
sins and person guilty might be particularized by it.

281. Also, when I have done the exercise, it hath gone to my heart to
think the Word should now fall as rain on stony places, still wishing
from my heart, O that they who have heard me speak this day did but see
as I do what sin, death, hell, and the curse of God is; and also what
the grace, and love, and mercy of God is, through Christ, to men in
such a case as they are, who are yet estranged from him. And, indeed, I
did often say in my heart before the Lord, That if to be hanged up
presently before their eyes would be a means to awaken them, and
confirm them in the truth, I gladly should be contented.

282. For I have been in my preaching, especially when I have been
engaged in the doctrine of life by Christ, without works, as if an
angel of God had stood by at my back to encourage me. Oh, it hath been
with such power and heavenly evidence upon my own soul, while I have
been labouring to unfold it, to demonstrate it, and to fasten it upon
the consciences of others, that I could not be contented with saying, I
believe, and am sure; methought I was more than sure, if it be lawful
so to express myself, that those things which then I asserted were
true.

283. When I went first to preach the Word abroad, the doctors and
priests of the country did open wide against me.[61] But I was
persuaded of this, not to render railing for railing, but to see how
many of their carnal professors I could convince of their miserable
state by the law, and of the want and worth of Christ; for, thought I,
This shall answer for me in time to come, when they shall be for my
hire before their faces (Gen 30:33).

284. I never cared to meddle with things that were controverted, and in
dispute amongst the saints, especially things of the lowest nature; yet
it pleased me much to contend with great earnestness for the word of
faith and the remission of sins by the death and sufferings of Jesus;
but I say, as to other things, I should let them alone, because I saw
they engendered strife, and because that they neither, in doing nor in
leaving undone, did commend us to God to be his. Besides, I saw my work
before me did run in another channel, even to carry an awakening word;
to that therefore did I stick and adhere.[62]

285. I never endeavoured to, nor durst make use of other men’s lines
(Rom 15:18)[63], though I condemn not all that do, for I verily
thought, and found by experience, that what was taught me by the Word
and Spirit of Christ, could be spoken, maintained, and stood to by the
soundest and best established conscience; and though I will not now
speak all that I know in this matter, yet my experience hath more
interest in that text of Scripture than many amongst men are aware (Gal
1:11,12).

286. If any of those who were awakened by my ministry did after that
fall back, as sometimes too many did, I can truly say their loss hath
been more to me than if one of my own children, begotten of my body,
had been going to its grave; I think, verily, I may speak it without an
offence to the Lord, nothing hath gone so near me as that, unless it
was the fear of the loss of the salvation of my own soul. I have
counted as if I had goodly buildings and lordships in those places
where my children were born; my heart hath been so wrapped up in the
glory of this excellent work, that I counted myself more blessed and
honoured of God by this than if he had made me the emperor of the
Christian world, or the lord of all the glory of ‘the’ earth without
it! O these words, “He which converteth the sinner from the error of
his way shall save a soul from death” (James 5:20). ‘“The fruit of the
righteous is a tree of life; and he that winneth souls is wise” (Prov
11:30). “They that be wise shall shine as the brightness of the
firmament; and they that turn many to righteousness as the stars for
ever and ever” (Dan 12:3). “For what is our hope, or joy, or crown of
rejoicing? Are not even ye in the presence of our Lord Jesus Christ at
his coming? For ye are our glory and joy” (1 Thess 2:19,20). These, I
say, with many others of a like nature, have been great refreshments to
me.’

287. I have observed, that where I have had a work to do for God, I
have had first, as it were, the going of God upon my spirit to desire I
might preach there. I have also observed that such and such souls in
particular have been strongly set upon my heart, and I stirred up to
wish for their salvation; and that these very souls have, after this,
been given in as the fruits of my ministry. I have also observed, that
a word cast in by the by hath done more execution in a sermon than all
that was spoken besides; sometimes also when I have thought I did no
good, then I did the most of all; and at other times when I thought I
should catch them I have fished for nothing.

288. ‘I have also observed, that where there hath been a work to do
upon sinners, there the devil hath begun to roar in the hearts, and by
the mouths of his servants. Yea, oftentimes when the wicked world hath
raged most, there hath been souls awaked by the Word. I could instance
particulars, but I forbear.’

289. My great desire in my fulfilling my ministry was to get into the
darkest places of the country, even amongst those people that were
furthest off of profession; yet not because I could not endure the
light, for I feared not to show my gospel to any, but because I found
my spirit leaned most after awakening and converting work, and the Word
that I carried did lead itself most that way ‘also’; “yea, so have I
strived to preach the gospel, not where Christ was named, lest I should
build upon another man’s foundation” (Rom 15:20).

290. In my preaching I have really been in pain, and have, as it were,
travailed to bring forth children to God; neither could I be satisfied
unless some fruits did appear in my work. If I were fruitless it
mattered not who commended me; but if I were fruitful, I cared not who
did condemn. I have thought of that, “He that winneth souls is wise”
(Prov 11:30); and again, “Lo, children are an heritage of the Lord; and
the fruit of the womb is his reward. As arrows in the hand of a mighty
man, so are children of the youth. Happy is the man that hath filled
his quiver full of them; they shall not be ashamed, but they shall
speak with the enemies in the gate” (Psa 127:3-5).

291. ‘It pleased me nothing to see people drink in opinions if they
seemed ignorant of Jesus Christ, and the worth of their own salvation,
sound conviction for sin, especially for unbelief, and an heart set on
fire to be saved by Christ, with strong breathing after a truly
sanctified soul; that it was that delighted me; those were the souls I
counted blessed.’

292. But in this work, as in all other, I had my temptations attending
me, and that of diverse kinds, as sometimes I should be assaulted with
great discouragement therein, fearing that I should not be able to
speak the word at all to edification; nay, that I should not be able to
speak sense unto the people; at which times I should have such a
strange faintness and strengthlessness seize upon my body that my legs
have scarce been able to carry me to the place of exercise.

293. Sometimes, again, when I have been preaching, I have been
violently assaulted with thoughts of blasphemy, and strongly tempted to
speak the words with my mouth before the congregation. I have also at
some times, even when I have begun to speak the Word with much
clearness, evidence, and liberty of speech, yet been before the ending
of that opportunity so blinded, and so estranged from the things I have
been speaking, and have also been so straitened in my speech, as to
utterance before the people, that I have been as if I had not known or
remembered what I have been about, or as if my head had been in a bag
all the time of the exercise.

294. Again, when as sometimes I have been about to preach upon some
smart and scorching[64] portion of the Word, I have found the tempter
suggest, What, will you preach this? this condemns yourself; of this
your own soul is guilty; wherefore preach not of it at all; or if you
do, yet so mince it as to make way for your own escape; lest instead of
awakening others, you lay that guilt upon your own soul, as you will
never get from under.

295. ‘But, I thank the Lord, I have been kept from consenting to these
so horrid suggestions, and have rather, as Samson, bowed myself with
all my might, to condemn sin and transgression wherever I found it,
yea, though therein also I did bring guilt upon my own conscience! “Let
me die,” thought I, “with the Philistines” (Judg 16:29,30), rather than
deal corruptly with the blessed Word of God, “Thou that teachest
another, teachest not thou thyself?” It is far better that thou do
judge thyself, even by preaching plainly to others, than that thou, to
save thyself, imprison the truth in unrighteousness; blessed be God for
his help also in this.’

296. I have also, while found in this blessed work of Christ, been
often tempted to pride and liftings up of heart; and though I dare not
say I have not been infected with this, yet truly the Lord, of his
precious mercy, hath so carried it towards me, that, for the most part,
I have had but small joy to give way to such a thing; for it hath been
my every day’s portion to be let into the evil of my own heart, and
still made to see such a multitude of corruptions and infirmities
therein, that it hath caused hanging down of the head under all my
gifts and attainments; I have felt this thorn in the flesh, the very
mercy of God to me (2 Cor 12:7-9).

297. I have had also, together with this, some notable place or other
of the Word presented before me, which word hath contained in it some
sharp and piercing sentence concerning the perishing of the soul,
notwithstanding gifts and parts; as, for instance, that hath been of
great use unto me, “Though I speak with the tongues of men and of
angels, and have not charity, I am become as sounding brass, and a
tinkling cymbal” (1 Cor 13:1,2).

298. A tinkling cymbal is an instrument of music, with which a skillful
player can make such melodious and heart-inflaming music, that all who
hear him play can scarcely hold from dancing; and yet behold the cymbal
hath not life, neither comes the music from it, but because of the art
of him that plays therewith; so then the instrument at last may come to
nought and perish, though, in times past, such music hath been made
upon it.

299. Just thus I saw it was and will be with them who have gifts, but
want saving grace, they are in the hand of Christ, as the cymbal in the
hand of David; and as David could, with the cymbal, make that mirth in
the service of God, as to elevate the hearts of the worshippers, so
Christ can use these gifted men, as with them to affect the souls of
his people in his church; yet when he hath done all, hang them by as
lifeless, though sounding cymbals.[65]

300. This consideration, therefore, together with some others, were,
for the most part, as a maul on the head of pride, and desire of vain
glory; what, thought I, shall I be proud because I am a sounding brass?
Is it so much to be a fiddle? Hath not the least creature that hath
life, more of God in it than these? Besides, I knew it was love should
never die, but these must cease and vanish; so I concluded, a little
grace, a little love, a little of the true fear of God, is better than
all these gifts; yea, and I am fully convinced of it, that it is
possible for a soul that can scarce give a man an answer, but with
great confusion as to method, I say it is possible for them to have a
thousand times more grace, and so to be more in the love and favour of
the Lord than some who, by virtue of the gift of knowledge, can deliver
themselves like angels.[66]

301. ‘Thus, therefore, I came to perceive, that though gifts in
themselves were good to the thing for which they are designed, to wit,
the edification of others; yet empty and without power to save the soul
of him that hath them, if they be alone; neither are they, as so, any
sign of a man’s state to be happy, being only a dispensation of God to
some, of whose improvement, or non-improvement, they must, when a
little love more is over, give an account to him that is ready to judge
the quick and the dead.’

302. ‘This showed me too, that gifts being alone, were dangerous, not
in themselves, but because of those evils that attend them that have
them, to wit, pride, desire of vain glory, self-conceit, &c., all which
were easily blown up at the applause and commendation of every
unadvised Christian, to the endangering of a poor creature to fall into
the condemnation of the devil.’

303. ‘I saw therefore that he that hath gifts had need be let into a
sight of the nature of them, to wit, that they come short of making of
him to be in a truly saved condition, lest he rest in them, and so fall
short of the grace of God.’

304. ‘He hath also cause to walk humbly with God, and be little in his
own eyes, and to remember withal, that his gifts are not his own, but
the church’s; and that by them he is made a servant to the church; and
he must give at last an account of his stewardship unto the Lord Jesus;
and to give a good account, will be a blessed thing.’

305. ‘Let all men therefore prize a little with the fear of the Lord;
gifts indeed are desirable, but yet great grace and small gifts are
better than great gifts and no grace. It doth not say, the Lord gives
gifts and glory, but the Lord gives grace and glory; and blessed is
such an one, to whom the Lord gives grace, true grace, for that is a
certain forerunner of glory.’

306. ‘But when Satan perceived that his thus tempting and assaulting of
me would not answer his design, to wit, to overthrown my ministry, and
make it ineffectual, as to the ends thereof; then he tried another way,
which was to stir up the minds of the ignorant and malicious, to load
me with slanders and reproaches; now therefore I may say, That what the
devil could devise, and his instruments invent, was whirled up and down
the country against me, thinking, as I said, that by that means they
should make my ministry to be abandoned.’

307. ‘It began therefore to be rumoured up and down among the people,
that I was a witch, a Jesuit, a highwayman, and the like.’

308. ‘To all which, I shall only say, God knows that I am innocent. But
as for mine accusers, let them provide themselves to meet me before the
tribunal of the Son of God, there to answer for all these things, with
all the rest of their iniquities, unless God shall give them repentance
for them, for the which I pray with all my heart.’

309. ‘But that which was reported with the boldest confidence, was,
that I had my misses, my whores, my bastards, yea, two wives at once,
and the like. Now these slanders, with the other, I glory in, because
but slanders, foolish, or knavish lies, and falsehoods cast upon me by
the devil and his seed; and should I not be dealt with thus wickedly by
the world, I should want one sign of a saint, and a child of God.
“Blessed are ye [said the Lord Jesus] when men shall revile you, and
persecute you, and shall say all manner of evil against you falsely for
my sake; rejoice, and be exceeding glad, for great is your reward in
heaven; for so persecuted they the prophets which were before you”
(Matt 4:11).’

310. ‘These things, therefore, upon mine own account, trouble me not;
no, though they were twenty times more than they are. I have a good
conscience, and whereas they speak evil of me, as an evil doer, they
shall be ashamed that falsely accuse my good conversation in
Christ.[67]’

311. ‘So then, what shall I say to those that have thus bespattered me?
shall I threaten them? Shall I chide them? Shall I flatter them? Shall
I intreat them to hold their tongues? No, not I, were it not for that
these things make them ripe for damnation, that are the authors and
abettors, I would say unto them, Report it, because it will increase my
glory.’

312. ‘Therefore I bind these lies and slanders to me as an ornament, it
belongs to my Christian profession to be vilified, slandered,
reproached and reviled; and since all this is nothing else, as my God
and my conscience do bear me witness; I rejoice in reproaches for
Christ’s sake.’

313. ‘I also calling all those fools, or knaves, that have thus made it
anything of their business, to affirm any of the things afore-named of
me, namely, that I have been naught with other women, or the like. When
they have used to the utmost of their endeavours, and made the fullest
inquiry that they can, to prove against me truly, that there is any
woman in heaven, or earth, or hell, that can say, I have at any time,
in any place, by day or night, so much as attempted to be naught with
them; and speak I thus, to beg mine enemies into a good esteem of me;
no, not I: I will in this beg relief of no man; believe or disbelieve
me in this, all is a case to me.[68]’

314. ‘My foes have missed their mark in this their shooting at me. I am
not the man. I wish that they themselves be guiltless. If all the
fornicators and adulterers in England were hanged by the neck till they
be dead, JOHN BUNYAN, the object of their envy, would be still alive
and well. I know not whether there be such a thing as a woman breathing
under the copes of the whole heaven, but by their apparel, their
children, or by common fame, except my wife.’

315. ‘And in this I admire the wisdom of God, that he made me shy of
women from my first conversion until now. Those know, and can also bear
me witness, with whom I have been most intimately concerned, that it is
a rare thing to see me carry it pleasant towards a woman; the common
salutation of a woman I abhor, it is odious to me in whomsoever I see
it. Their company alone, I cannot away with. I seldom so much as touch
a woman’s hand, for I think these things are not so becoming me. When I
have seen good men salute those women that they have visited, or that
have visited them, I have at times made my objection against it, and
when they have answered, that it was but a piece of civility, I have
told them, it is not a comely sight; some indeed have urged the holy
kiss; but then I have asked why they made baulks,[69] why they did
salute the most handsome, and let the ill-favoured go; thus, how
laudable soever such things have been in the eyes of others, they have
been unseemly in my sight.’

316. ‘And now for a wind up in this matter, I calling not only men, but
angels, to prove me guilty of having carnally to do with any woman save
my wife, nor am I afraid to do it a second time, knowing that I cannot
offend the Lord in such a case, to call God for a record upon my soul,
that in these things I am innocent. Not that I have been thus kept,
because of any goodness in me more than any other, but God has been
merciful to me, and has kept me; to whom I pray that he will keep me
still, not only from this, but from every evil way and work, and
preserve me to his heavenly kingdom. Amen.’

317. ‘Now as Satan laboured by reproaches and slanders, to make me vile
among my countrymen, that if possible, my preaching might be made of
none effect, so there was added hereto a long and tedious imprisonment,
that thereby I might be frighted from my service for Christ, and the
world terrified, and made afraid to hear me preach, of which I shall in
the next place give you a brief account.’

[A BRIEF ACCOUNT OF THE AUTHOR’S IMPRISONMENT]


318. Having made profession of the glorious gospel of Christ a long
time, and preached the same about five years, I was apprehended at a
meeting of good people in the country, among whom, had they let me
alone, I should have preached that day, but they took me away from
amongst them, and had me before a justice; who, after I had offered
security for my appearing at the next sessions, yet committed me,
because my sureties would not consent to be bound that I should preach
no more to the people.

319. At the sessions after, I was indicted for an upholder and
maintainer of unlawful assemblies and conventicles, and for not
conforming to the national worship of the Church of England; and after
some conference there with the justices, ‘they taking my plain dealing
with them for a confession, as they termed it, of the indictment,’ did
sentence me to perpetual banishment, because I refused to conform. So
being again delivered up to the jailer’s hands, I was had home to
prison again, and there have lain now[70] ‘complete twelve years,’
waiting to see what God would suffer these men to do with me.

320. In which condition I have continued with much content, through
grace, but have met with many turnings and goings upon my heart, both
from the Lord, Satan, and my own corruptions; by all which, glory be to
Jesus Christ, I have also received among many things, much conviction,
instruction, and understanding, of which at large I shall not here
discourse; only give you in a hint or two, a word that may stir up the
godly to bless God, and to pray for me; and also to take encouragement,
should the case be their own, not to fear what man can do unto them.

321. I never had in all my life so great an inlet into the Word of God
as now; those Scriptures that I saw nothing in before, are made in this
place and state to shine upon me; Jesus Christ also was never more real
and apparent than now; here I have seen him and felt him indeed: O that
word, We have not preached unto you cunningly devised fables (2 Peter
1:16); and that, God raised Christ from the dead, and gave him glory,
that your faith and hope might be in God (1 Peter 1:2), were blessed
words unto me in this my imprisoned condition.

322. These three or four scriptures also have been great refreshment in
this condition to me (John 14:1-4, 16:33; Col 3:3,4; Heb 12:22-24). So
that sometimes when I have been in the savour of them, I have been able
to laugh at destruction, and to fear neither the horse nor his rider
(Job 39:18). I have had sweet sights of the forgiveness of my sins in
this place, and of my being with Jesus in another world: O, “the mount
Zion, the heavenly Jerusalem, the innumerable company of angels, and
God the judge of all, and the spirits of just men made perfect, and to
Jesus” (Heb 12:22-24), have been sweet unto me in this place: I have
seen THAT here, that I am persuaded I shall never, while in this world,
be able to express; I have seen a truth in that scripture, “Whom having
not seen, ye love; in whom, though now ye se him not, yet believing, ye
rejoice with joy unspeakable and full of glory” (1 Peter 1:8).[71]

323. I never knew what it was for God to stand by me at all turns, and
at every offer of Satan ‘to afflict me,’ &c., as I have found him since
I came in hither; for look how fears have presented themselves, so have
supports and encouragements, yea, when I have started, even as it were
at nothing else but my shadow, yet God, as being very tender of me,
hath not suffered me to be molested, but would with one scripture and
another strengthen me against all; insomuch that I have often said,
Were it lawful, I could pray for greater trouble, for the greater
comfort’s sake (Eccl 7:14; 2 Cor 1:5).

324. Before I came to prison, I saw what was a-coming, and had
especially two considerations warm upon my heart; the first was how to
be able to endure, should my imprisonment be long and tedious; the
second was how to be able to encounter death, should that be here my
portion; for the first of these, that scripture (Col 1:11) was great
information to me, namely, to pray to God to be “strengthened with all
might, according to his glorious power, unto all patience and
long-suffering with joyfulness.” I could seldom go to prayer before I
was imprisoned, but not for so little as a year together, this
sentence, or sweet petition, would, as it were, thrust itself into my
mind, and persuade me, that if ever I would go through long-suffering,
I must have all patience, especially if I would endure it joyfully.

325. As to the second consideration, that saying (2 Cor 1:9), was of
great use to me, But we had the sentence of death in ourselves, that we
should not trust in ourselves, but in God which raiseth the dead. By
this scripture I was made to see, that if ever I would suffer rightly,
I must first pass a sentence of death upon everything that can properly
be called a thing of this life, even to reckon myself, my wife, my
children, my health, my enjoyments, and all, as dead to me, and myself
as dead to them. “He that loveth father or mother, son or daughter,
more than me, is not worthy of me” (Matt 10:37).

326. The second was, to live upon God that is invisible; as Paul said
in another place, the way not to faint, is to “look not at the things
which are seen, but at the things which are not seen: for the things
which are seen are temporal; but the things which are not seen are
eternal” (2 Cor 4:18). And thus I reasoned with myself; if I provide
only for a prison, then the whip comes at unawares; and so does also
the pillory; again, if I provide only for these, then I am not fit for
banishment; further, if I conclude that banishment is the worst, then
if death come I am surprised. So that I see the best way to go through
sufferings is to trust in God through Christ, as touching the world to
come; and as touching this world, to count “the grave my house, to make
my bed in darkness, and to say to corruption, Thou art my father, and
to the worm, Thou art my mother and my sister.” That is, to familiarize
these things to me.[72]

327. But notwithstanding these helps, I found myself a man, and
compassed with infirmities; the parting with my wife and poor children
hath oft been to me in this place as the pulling the flesh from my
bones, and that not only because I am somewhat too too fond of those
great mercies, but also because I should have often brought to my mind
the many hardships, miseries and wants that my poor family was like to
meet with, should I be taken from them, especially my poor blind child,
who lay nearer my heart than all I had besides; O the thoughts of the
hardship I thought my blind one might go under, would break my heart to
pieces.

328. Poor child, thought I, what sorrow art thou like to have for thy
portion in this world? Thou must be beaten, must beg, suffer hunger,
cold, nakedness, and a thousand calamities, though I cannot now endure
the wind should blow upon thee. But yet recalling myself, thought I, I
must venture you all with God, though it goeth to the quick to leave
you. O, I saw in this condition I was as a man who was pulling down his
house upon the head of his wife and children; yet thought I, I must do
it, I must do it. And now I thought on those two milch kine that were
to carry the ark of God into another country, and to leave their calves
behind them (1 Sam 6:10-12).

329. But that which helped me in this temptation was divers
considerations, of which three in special here I will name; the first
was the consideration of those two scriptures, “Leave thy fatherless
children, I will preserve them alive, and let thy widows trust in me.”
And again, “The Lord said, Verily it shall be well with thy remnant;
verily I will cause the enemy to entreat thee well in the time of
evil,” &c. (Jer 49:11, 15:11).

330. I had also this consideration, that if I should now venture all
for God, I engaged God to take care of my concernments; but if I
forsook him and his ways, for fear of any trouble that should come to
me or mine, then I should not only falsify my profession, but should
count also that my concernments were not so sure, if left at God’s
feet, while I stood to and for his name, as they would be, if they were
under my own tuition,[73] though with the denial of the way of God.
This was a smarting consideration, and was as spurs unto my flesh. That
scripture also greatly helped it to fasten the more upon me, where
Christ prays against Judas, that God would disappoint him in all his
selfish thoughts, which moved him to sell his master: pray read it
soberly (Psa 109:6-20).

331. I had also another consideration, and that was, the dread of the
torments of hell, which I was sure they must partake of, that for fear
of the cross, do shrink from their profession of Christ, his words, and
laws, before the sons of men; I thought also of the glory that he had
prepared for those that, in faith, and love, and patience, stood to his
ways before them. These things, I say, have helped me, when the
thoughts of the misery that both myself and mine, might for the sake of
my profession be exposed to, hath lain pinching on my mine.

332. When I have indeed conceited that I might be banished for my
profession, then I have thought of that scripture, “They were stoned,
they were sawn asunder, were tempted, were slain with the sword; they
wandered about in sheep skins and goat skins; being destitute,
afflicted, tormented, of whom the world was not worthy” (Heb 11:37),
for all they thought they were too bad to dwell and abide amongst them.
I have also thought of that saying, “The Holy Ghost witnesseth in every
city, that bonds and afflictions abide me.” I have verily thought that
my soul and it[74] have sometimes reasoned about the sore and sad
estate of a banished and exiled condition, how they are exposed to
hunger, to cold, to perils, to nakedness, to enemies, and a thousand
calamities; and at last, it may be, to die in a ditch, like a poor
forlorn and desolate sheep. But I thank God, hitherto I have not been
moved by these most delicate reasonings, but have rather, by them, more
approved my heart to God.

333. I will tell you a pretty business; I was once above all the rest
in a very sad and low condition for many weeks; at which time also I
being but a young prisoner, and not acquainted with the laws, had this
lay much upon my spirit, That my imprisonment might end at the gallows
for aught that I could tell. Now, therefore, Satan laid hard at me to
beat me out of heart, by suggesting thus unto me, But how if when you
come indeed to die, you should be in this condition; that is, as not to
savour the things of God, nor to have any evidence upon your soul for a
better state hereafter? For indeed at that time all the things of God
were hid from my soul.

334. Wherefore, when I at first began to think of this, it was a great
trouble to me; for I thought with myself, that in the condition I now
was in, I was not fit to die, neither indeed did think I could, if I
should be called to it: besides, I thought with myself, if I should
make a scrabbling[75] shift to clamber up the ladder, yet I should
either with quaking, or other symptoms of faintings, give occasion to
the enemy to reproach the way of God and his people, for their
timorousness. This therefore lay with great trouble upon me, for
methought I was ashamed to die with a pale face, and tottering knees,
for such a cause as this.

335. Wherefore, I prayed to God that he would comfort me, and give me
strength to do and suffer what he should call me to; yet no comfort
appeared, but all continued hid: I was also at this time so really
possessed with the thought of death, that oft I was as if I was on the
ladder with a rope about my neck; only this was some encouragement to
me, I thought I might now have an opportunity to speak my last words to
a multitude, which I thought would come to see me die; and, thought I,
if it must be so, if God will but convert one soul by my very last
words, I shall not count my life thrown away, nor lost.

336. But yet all the things of God were kept out of my sight, and still
the tempter followed me with, But whither must you go when you die?
What will become of you? Where will you be found in another world? What
evidence have you for heaven and glory, and an inheritance among them
that are sanctified? Thus was I tossed for many weeks, and knew not
what to do; at last this consideration fell with weight upon me, That
it was for the Word and way of God, that I was in this condition,
wherefore I was engaged not to flinch a hair’s breadth from it.

337. I thought also, that God might choose, whether he would give me
comfort now or at the hour of death, but I might not therefore choose
whether I would hold my profession or no: I was bound, but he was free:
yea, it was my duty to stand to his word, whether he would ever look
upon me or no, or save me at the last: wherefore, thought I, the point
being thus, I am for going on, and venturing my eternal state with
Christ, whether I have comfort here or no; if God doth not come in,
thought I, I will leap off the ladder even blindfold into eternity,
sink or swim, come heaven, come hell, Lord Jesus, if thou wilt catch
me, do; ‘if not,’ I will venture for thy name.

338. I was no sooner fixed upon this resolution, but that word dropped
upon me, “Doth Job serve God for nought?” As if the accuser had said,
Lord, Job is no upright man, he serves thee for by-respects: hast thou
not made a hedge about him, &c. “But put forth thine hand now, and
touch all that he hath, and he will curse thee to thy face.” How now,
thought I, is this the sign of an upright soul, to desire to serve God,
when all is taken from him? Is he a godly man, that will serve God for
nothing rather than give out? blessed be God, then, I hope I have an
upright heart, for I am resolved, God giving me strength, never to deny
my profession, though I have nothing at all for my pains; and as I was
thus considering, that scripture was set before me (Psa 44:12-26).[76]

339. Now was my heart full of comfort, for I hoped it was sincere: I
would not have been without this trial for much; I am comforted every
time I think of it, and I hope I shall bless God for ever for the
teaching I have had by it. Many more of the dealings of God towards me
I might relate, but these, “Out of the spoils won in battles have I
dedicated to maintain the house of the LORD” (1 Chron 26:27).

THE CONCLUSION.


1. Of all the temptations that ever I met with in my life, to question
the being ‘of God,’ and truth of his gospel, is the worst, and the
worst to be borne; when this temptation comes, it takes away my girdle
from me, and removeth the foundation from under me: O, I have often
thought of that word, “have your loins girt about with truth”; and of
that, “When the foundations are destroyed, what can the righteous do?”

2. ‘Sometimes, when, after sin committed, I have looked for sore
chastisement from the hand of God, the very next that I have had from
him hath been the discovery of his grace. Sometimes, when I have been
comforted, I have called myself a fool for my so sinking under trouble.
And then, again, when I have been cast down, I thought I was not wise,
to give such way to comfort. With such strength and weight have both
these been upon me.’

3. I have wondered much at this one thing, that though God doth visit
my soul with never so blessed a discovery of himself, yet I have found
again, that such hours have attended me afterwards, that I have been in
my spirits so filled with darkness, that I could not so much as once
conceive what that God and that comfort was with which I have been
refreshed.

4. I have sometimes seen more in a line of the Bible than I could well
tell how to stand under, and yet at another time the whole Bible hath
been to me as dry as a stick; or rather, my heart hath been so dead and
dry unto it, that I could not conceive the least drachm of refreshment,
though I have looked it ‘all’ over.

5. Of all tears, they are the best that are made by the blood of
Christ; and of all joy, that is the sweetest that is mixed with
mourning over Christ. Oh! it is a goodly thing to be on our knees, with
Christ in our arms, before God. I hope I know something of these
things.

6. I find to this day seven abominations in my heart: 1. Inclinings to
unbelief. 2. Suddenly to forget the love and mercy that Christ
manifesteth. 3. A leaning to the works of the law. 4. Wanderings and
coldness in prayer. 5. To forget to watch for that I pray for. 6. Apt
to murmur because I have no more, and yet ready to abuse what I have.
7. I can do none of those things which God commands me, but my
corruptions will thrust in themselves, “when I would do good, evil is
present with me.”

7. These things I continually see and feel, and am afflicted and
oppressed with; yet the wisdom of God doth order them for my good. 1.
They make me abhor myself. 2. They keep me from trusting my heart. 3.
They convince me of the insufficiency of all inherent righteousness. 4.
They show me the necessity of flying to Jesus. 5. They press me to pray
unto God. 6. They show me the need I have to watch and be sober. 7. And
provoke me to look to God, through Christ, to help me, and carry me
through this world. Amen.

FOOTNOTES:

1. Dr. Cheever.

2. Leicester was only besieged by the royal army, who took it, and
cruelly treated the inhabitants; upon the republicans appearing before
it, the city surrendered at once without a siege.—Ed.

3. This should be the prayer and effort of every Christian for his
brethren and sisters in Christ, and more especially of those who are
called to the public ministry.—Ed.

4. The people of God look back on the day of their espousals with holy
joy and thanksgiving to the God of their mercies; and they delight in
telling his goodness to others. “Come and hear, all ye that fear God,
and I will declare what he hath done for my soul” (Psa 66:16).—Mason.

5. How unspeakable the mercy that our omnipresent God will hear the
prayer of the heart under all circumstances, at all times, in all
places. Had he limited it to certain forms, in certain buildings, read
by certain men, what fearful merchandise of souls they would have
made.—Ed.

6. Bunyan says very little about his parents in his treatise on
‘Christian Behaviour’; he concludes his observations on the duties of a
pious son to ungodly parents with this remarkable prayer, ‘The Lord, if
it be his will, convert OUR poor parents, that they, with us, may be
the children of God.’ Although this does not demonstrate that his own
parents were ungodly, yet his silence as to their piety upon all
occasions when speaking of them, and the fervent feeling expressed in
this short prayer, inclines me to conclude that they were not pious
persons in his judgment.—Ed.

7. Mr. Bunyan alludes to the poverty of his education in several of his
works. Thus, in his Scriptural poems—

‘I am no poet, nor a poet’s son
But a mechanic, guided by no rule
But what I gained in a grammar school,
In my minority.’


And in the preface to ‘The Law and Grace’: ‘Reader, if thou do find
this book empty of fantastical expressions, and without light, vain,
whimsical, scholar-like terms; thou must understand, it is because I
never went to school to Aristotle or Plato, but was brought up at my
father’s house, in a very mean condition, among a company of poor
countrymen.’—Ed.

8. ‘I have been vile myself, but have obtained mercy; and I would have
my companions in sin partake of mercy too.’—Preface to Jerusalem Sinner
Saved.—Ed.

9. Every careless sinner, or wicked professor, carries upon his
forehead the name of Infidel and Atheist, a practical unbeliever in the
Bible, in the day of judgment, and in the existence of a holy God.—Ed.

10. Bunyan served in the wars between Charles I and his country, but it
is not known on which side. Judging from his ‘delight in all
transgressions against the law of God,’ as he describes his conduct to
have been at that time, he must have served on the king’s side, as one
of his drunken cavaliers. Probably this event took place when Leicester
was besieged by the king’s troops.—Ed.

11. The notice of his wife’s father being a godly man, and not
mentioning anything of the kind with regard to his own parents,
strengthens my conclusion that they were not professors of religion.
This very copy of the Pathway to Heaven here noticed, with the name of
Bunyan on the title, is in the Editor’s possession.—Ed.

12. Asking his father this question, looks a little as if the family
had been connected with the gipsy tribe.—Ed.

13. ‘The king (James, 1618) put forth an order to permit everybody, as
he had before given leave in the county of Lancaster, who should go to
evening prayer on the Lord’s day, to divertise themselves with lawful
exercises, with leaping, dancing, playing at bowls, shooting with bows
and arrows, as likewise to rear May poles, and to use May games and
Morris dancing; but those who refused coming to prayers were forbidden
to use these sports.’—(Camden’s Annals). The head of the Church of
England had wondrous power thus to dispense with God’s laws.—Ed.

14. ‘Did cut the sinews,’ first edition; properly altered by Bunyan
afterwards to ‘did benumb.’

15. Tip cat, or cat, is an ancient English game, thus described in
Strutt’s Sports and Pastimes:—The game of cat is played with a cudgel.
Its denomination is derived from a piece of wood, about six inches long
and two thick, diminished from the middle to form a double cone. When
the cat is placed on the ground, the player strikes it smartly—it
matters not at which end—and it will rise with a rotatory motion high
enough for him to strike it; if he misses, another player takes his
place; if he hits, he calls for a number to be scored to his game; if
that number is more than as many lengths of his cudgel, he is out; if
not, they are scored, and he plays again.—Ed.

16. This wish looks as if Bunyan’s father had not checked him for this
wicked propensity; if so, he could not have pretended to piety or
religion.—Ed.

17. ‘Tom of Bedlam’; a byword for an inveterate drunkard, alluding to
an old interesting song describing the feelings of a poor maniac whose
frenzy had been induced by intoxication, and who escaped from Bedlam.

   ‘Poore naked Tom is very drye
    A little drinke for charitye!’

It ends with this verse—

   ‘The man in the moone drinkes claret,
    Eates powder’d beef, turnip, and carret,
    But a cup of old Malaga sacke
    Will fire the bushe at his backe.’

Probably the tale is connected with the drummer’s tune, ‘Drunk or
sober, go to bed Tom.’—Ed.

18. When the Lord, in his blessed work upon the soul, illuminated the
mind, he opens to it a new world; he leads the blind by a way that they
know not, crooked things become straight, rough places plain, and he
never forsakes his charge.—Mason.

19. ‘Their talk went with me; my heart would tarry with them’; nothing
is so powerfully attractive as a community of feeling under the
teaching of the Holy Spirit. Bunyan’s wish to be ‘tried and searched,’
reminds me of one who, when alarmed for his soul’s safety, earnestly
prayed that he might be made increasingly wretched, until he had found
safety in Jesus, and knew him, whom to know is joy unspeakable in this
life, and felicity in the eternal world.—Ed.

20. That bitter fanatic, Ross, calls the ranters ‘a sort of beasts,’
who practiced sin that grace might abound. Many under that name were
openly profligate; they denied the sacraments, but were disowned by the
Quakers. It seems, from Bunyan, that they were infatuated with some
idea that the grossest sins of the flesh did not injure the sanctity of
the spirit!—Ed.

21. Faith comes by venturing wholly on Christ, as he is freely offered
in the Word—mercy to the miserable—salvation to the lost and
self-condemned. If we honour God’s veracity by giving credit to his
Word, he will honour that faith by giving us joy and peace in
believing.—Mason.

22. ‘In downright earnest’; as one who is in imminent danger of
drowning, or in a house on fire, eager to escape. Reader, have you ever
felt thus ‘in downright earnest’ for salvation? Blessed are they that
hunger and thirst after righteousness, for they SHALL be filled.—Ed.

23. This is an interesting view of church fellowship; and the admission
of a convert to Christian communion. See also Christiana at the
Interpreter’s House, and the preface to Bunyan’s ‘Christian
Behaviour.’—Ed.

24. The Christian who is found waiting upon God, is the thriving one;
the best way to be assured of our election is to examine our state with
the touchstone of truth, the Scriptures. The elect of God know Christ
savingly, esteem him precious, and obey him cheerfully from love and
gratitude.—Mason.

25. ‘Gingerly’; cautiously.

‘Has it a corn? or do’s it walk on conscience, It treads so gingerly.’
Love’s Cure, Act ii., Scene 1.—Ed.

26. Manifestations of love and grace are not to be rested in, or made a
saviour of; they are given to strengthen and prepare us for future
trials.—Mason.

27. Here we have Christian in the valley of the shadow of death. ‘One
thing I would not let slip, I took notice that now poor Christian was
so confounded, that he did not know his own voice; and thus I perceived
it, just when he was come over against the mouth of the burning pit,
one of the wicked ones got behind him, and stept up softly to him, and
whisperingly suggested many grievous blasphemies to him, which he
verily thought had proceeded from his own mind.’—Pilgrim’s
Progress.—Ed.

28. ‘Under her apron,’ was altered in subsequent editions to ‘in her
arms.’—Ed.

29. ‘Poor fool’; altered, in later editions, to ‘poor soul.’—Ed.

30. John Gifford, Bunyan’s pastor, was a Kentish man, and had been a
major in the King’s army, a roistering cavalier. For some crimes, he,
with eleven others, was condemned to be hung, but made his escape to
London, and thence to Bedford, where, being unknown, he practiced
physic. Addicted to swearing, drinking, and gambling, he, in distress
at a serious loss, vowed repentance; he became greatly distressed under
conviction of sin; at length his mind was enlightened, the Holy Spirit
led him to forgiveness by the atonement of Christ, and his heart was
filled with a hitherto unknown source of blessedness. This he imparted
to others, and at length, in 1650, formed a church, with which the
soul-harassed pilgrim Bunyan cast in his lot as a member in 1653. There
appears to have been a strong mutual affection between him and his
pastor. In 1658, Mr. Gifford published a preface to Bunyan’s ‘Few Sighs
from Hell,’ in which he speaks of him with the warmest affection, as
one ‘that I verily believe God hath counted faithful, and put him into
the ministry—one that hath acquaintance with God, and taught by his
Spirit, and hath been used to do souls good. Divers have felt the power
of the word delivered by him, and I doubt not but that many more may,
if God continue him in his work.’ Judging from Gifford’s preface, he
must have been an excellent teacher to train Bunyan for his important
labours as a Christian minister. He uses the same fervid striking
language. Thus, on the value of the soul: ‘Consider what an ill bargain
thou will make to sell thy precious soul for a short continuance in sin
and pleasure. If that man drives an ill trade, who to gain the whole
world should lose his own soul, then certainly thou art far worse that
sells thy soul for a very trifle. Oh, ’tis pity that so precious a
thing should be parted withal to be made a prey for the devouring lion,
for that which is worse than nothing. If they were branded for
desperate wretches that caused their children to pass through the fire
to Moloch, surely thou much more that gives thy soul to devouring
flames. What meanest thou, O man! to truck+ with the devil?’—See Sighs,
1st Edition, and Brooks’ Puritans.—Ed.

+ ‘To truck’; to barter or exchange.

31. That persons called Quakers held these heresies, there can be no
doubt; but they were never held by that respectable and useful body of
Christians, the Society of Friends, is equally clear. Barclay, in his
Theses, 1675, says of the Scriptures:—‘They are the doctrine of Christ,
held forth in precious declarations, spoken and written by the movings
of God’s Spirit.’ He goes on to say, that the same Spirit can alone
guide man into these sacred truths. In all important doctrines, the
difference between the Quakers and evangelical professors is in terms
and not in things. Their distinguishing difference relates to the work
of the ministry.—Ed.

32. How natural is it for man to build up vain hopes of long life!
Bunyan’s vigorous constitution, had he enjoyed the free air of liberty,
might have prolonged his pilgrimage to extreme old age. But his long
imprisonment shortened his valuable life: it almost amounted to legal
murder.—Ed.

33. Bunyan, in his treatise on ‘Jesus Christ the Advocate,’ admirably
shows the analogy between the year of jubilee and the Christian’s
reversion to his inheritance, although deprived for a time of the
comfort of it during his pilgrimage, by reason of sin.—Ed.

34. He is a restless, powerful, and malicious enemy; ever striving to
drive the sinner to desperation. Let the tempted look to Jesus the
serpent-bruiser to shield him, so that the fiery darts of the wicked
one may be quenched.—Mason.

35. Printed ‘did hear’ in first edition.—Ed.

36. Altered to ‘indeed’ in later editions.—Ed.

37. ‘Racked or broken upon the wheel,’ was a horrid mode of torturing a
criminal to death, formerly used in France. The sufferer was stretched
and made fast upon a large wheel, when the executioner, with a heavy
iron bar, proceeded to break every bone in his body; beginning with the
toes and fingers, and proceeding to crush those bones that the least
affected life, and ending by crushing the skull into the brains. How
piercing must have been the convictions of sin upon Bunyan’s soul, to
have led him to such a simile!—Ed.

38. ‘A Relation of the Fearful Estate of Francis Spira.’

   ‘Here see a soul that’s all despair; a man
    All hell; a spirit all wounds.
    Reader, would’st see what may you never feel,
    Despair, racks, torments, whips of burning steel?
    Behold this man, this furnace, in whose heart,
    Sin hath created hell.’

From the address to the reader, in a copy of this awful narrative in
possession of the Editor. Spira was filled with remorse and despair for
having been induced, by improper motives, to become a papist.—Ed.

39. No Christian minister ever dwelt more richly on the ‘Saint’s
Knowledge of Christ’s Love’ than Bunyan. See vol. ii. p. 1. It was the
result of this soul-harrowing experience. He there shows its heights
exceeding the highest heavens, depths below the deepest hell, lengths
and breadths beyond comprehension. That treatise ought to be read and
cherished by every trembling believer.—Ed.

40. Alter, in later editions, to ‘flying fits.’—Ed.

41. Internal conflicts, dreams, or visions ought not to be the source
of peace or of bitterness to the soul. If they drive us to Christ, we
may hope that they are from heaven for our relief; but if their
tendency is to despair, by undervaluing the blood of atonement, or to
lasciviousness, they are from Satan. Our real dependence must be upon
‘a more sure word of prophecy’: if we are well-grounded in the
promises, it will save us from many harassing doubts and fears which
arise from a reliance upon our feelings.—Ed.

42. That a poor penitent should perish at the feet of Jesus is an utter
impossibility. God, when manifest in the flesh, decreed, that
‘Whosoever cometh unto me, I will in no wise cast out.’ ‘I will give
him rest.’ His Word must stand fast for ever.—Ed.

43. How soul-rending a thought! but it can only be the case with those
who continue to their death despising the Saviour. Those who love him
are kept by almighty power, everlasting love, and irresistible
grace.—Ed.

44. Happy would it be for tempted souls, in their distress, to look
simply to the declarations and promises of God in the Word; we there
find salvation completed by Christ. Our duty is to look in faith and
prayer to the Spirit of God for the application and comfort of
it.—Mason.

45. However humbling, this is a truth not to be disputed. The wisest
philosopher and most illiterate peasant are upon a level, fallen from
God. None will be excluded who come to Christ, whose gracious
invitation is general, ‘Whosoever will, let him take the water of life
freely’ (Rev 22:17).—Mason.

46. This is the proper source of comfort—the records of infallible
truth. There is found mercy for the miserable, redemption for the
captive, salvation for the lost, heaven for the hell-deserving
sinner.—Mason.

47. Though we may wait long for mercy, yet the hand of faith never
knocked in vain at the door of heaven. Mercy is as surely ours as if we
had it, if it be given us in faith and patience to wait for it.—Mason.

48. To sin against light and knowledge, received in and by the gospel,
is a very heinous aggravation of sin. The condition of persons simply
ignorant is not so sad by far, as theirs who have been enlightened and
yet afterwards apostatized. Let the formalist and lukewarm professors
read this and tremble.—Mason.

49. The Holy Spirit is the candle of the Lord, by whose light the
awakened conscience is brought to see something of the mystery of
iniquity lurking in the heart. He first convinces of sin,
righteousness, and judgment; and then points to Jesus as the only
security: ‘Behold the Lamb of God.’—Mason.

50. This is very beautifully expressed; nothing can be more descriptive
of a poor pilgrim who has been toiling through the valley of the shadow
of death, and upon whose soul the day-spring from on high has
arisen.—Ed.

51. ‘Cracked groats and fourpence-halfpennies.’ The humility of our
author is here most unobtrusively apparent. He had some treasure in his
‘earthen vessel’; but, in comparison with his store in Christ, it was
like a few cracked groats by the side of massive pure gold. What he
meant by ‘fourpence-halfpennies’ somewhat puzzled me, there never
having been any piece of English money coined of that value. I found
that a proclamation was issued shortly before Mr. Bunyan’s time (April
8, 1603), to save the people from being deceived with the silver harp
money of Ireland, purporting to be twelve and sixpenny pieces. It fixed
the value of the Irish twelvepence to be ninepence English; so that the
Irish sixpence was to pass current for fourpence-halfpenny in England.
That accomplished antiquary, Mr. Hawkins, the curator of the coins in
the British Museum, shewed me this Irish silver money; and agreed with
me in believing that Bunyan alludes to these Irish sixpences, placing
them in company with cracked groats, depreciated in value. Mr. Hawkins
was not aware that they had been in common circulation in England.—Ed.

52. ‘Common or public,’ belonging equally to many. Christ is the
federal or covenant head of his church, each member claiming an equal
or common right to all his merits as a Saviour, Mediator, and
Advocate.—Ed.

53. This retort, or rebuke, is inserted twice in the first edition,
probably a typographical error.—Ed.

54. See note on No. 152. The feelings of Bunyan must have been
exceedingly pungent.—Ed.

55. This is a view of the power given to the apostles to forgive or
retain sins worthy of our serious consideration. That mysterious power,
under the pretence of possessing which merchandise is made of souls, if
it was not limited to the apostles personally, was intended to be used
by all those whom God sends to preach the gospel; an authority to
proclaim salvation or condemnation to those who receive or reject the
Saviour. Bunyan considers it a similar power to that given to the
governors of the city of refuge; to admit the terror-stricken soul that
‘shall declare his cause’—or confess his guilt—into the city, there to
abide the judgment upon him, as in Christ the Refuge. This is very
different to turning God out of his judgment-seat; as is the case when
a poor worm says to his fellow-worm, ‘I absolve thee from all thy
sins.’ See the visitation of the sick, in the Book of Common
Prayer.—Ed.

56. The mode of admitting members into the church, among the Baptists,
appears to have been the same in Bunyan’s days as it is now practiced.
It is, first to be introduced to the minister, who endeavours to
ascertain whether there is an earnest desire to flee from the wrath to
come, sincere repentance, and faith in the Lord Jesus Christ. If so, he
mentions it to the church; and visitors are appointed, to encourage the
young convert, and to scrutinize into moral character. If they are
satisfied, he is invited to attend a private church meeting; and if the
members have a good hope that he is a decided believer in Jesus, they
receive him into their fellowship; and if he requests it, he is
publicly baptized in water, and communicates with the church at the
Lord’s table. This appears to have been the mode in which Bunyan was
admitted into the church at Bedford. Most of the Baptist churches now
agree with Bunyan, that the baptism of the Holy Ghost, or inward
spiritual regeneration, is, alone, the essential pre-requisite to the
Lord’s table; and they leave members to their own conclusions as to the
validity of their having been sprinkled in infancy, or the necessity of
immersion in water upon a profession of faith.—Ed.

57. Many will be surprised that Bunyan, who was so ready a writer,
should be unable to tell what he saw and felt when in these holy
enjoyments; but all who have had similar feelings will unite with him
in saying, they are inexpressible, great, and full of glory.—Ed.

58. This is a very correct view of the excellent mode in which
dissenting ministers are generally called to their important work.
First, their gifts in prayer and conversation upon Divine things, and
aptness in illustrating and confirming what they advance from the
Scriptures, is noticed; and, secondly, they are encouraged to pray with
and address the poor children in a Sunday school. If they manifest an
aptness to teach, they are, thirdly, invited to give an exhortation to
the church privately; and then, fourthly, they are encouraged to pray
and preach among the poor in country villages and in work-houses. The
God who gave the wish and the talent, soon opens a way to still more
public usefulness. In most cases, they enter upon a course of study, to
fit them for their momentous labours; but many of our most valuable
ministers have, like Bunyan, relied entirely upon their prayerful
investigation of the Scriptures. his college was a dungeon, his library
the Bible; and he came forth with gigantic power to grapple with the
prince of darkness. No human learning could have so fitted him for this
terrible and mysterious warfare.—Ed.

59. ‘With great sense,’ means with great feeling, arising from his own
acute experience.—Ed.

60. In the first edition Bunyan says, ‘I have lain as long,’ (five
years). This was in 1666.—Ed.

61. When God sends forth a zealous ambassador to publish the glad
tidings of salvation to perishing sinners, he will be sure to meet with
the fiercest opposition from proud pharisaical professors: so it was
from the beginning, and will be to the end of time; but the Lord will
work, and none shall hinder. Experimental preaching will always be
offensive to the carnal and profane.—Mason.

62. It is impossible to identify the sect to which Bunyan belonged by
reading his works. He rises above all sectarian bias in his earnest
efforts to win souls to Christ, and to keep them in a heavenly frame of
mine.—Ed.

63. ‘Other men’s lines,’ other men’s compositions. Bunyan went himself
to the fountain head of Divine truth, and was not taught by the wisdom
of his fellow-men in the things that pertained to salvation. He spoke
as he felt; and, while he copied no sentence from others, no man that
ever wrote has been so copied from by others. Application was once made
to the Editor, to publish an admirable sermon which had been taken in
short hand from the lips of a D.D.; when, to the surprise of the
applicant, he was shown the whole sermon in Bunyan’s Heavenly
Footman.—Ed.

64. Altered, in later editions, to ‘searching.’—Ed.

65. Gifts are no evidence of God’s favour; they are like the gold which
adorned the temple, but grace, the saving grace of the Spirit, is like
the altar which sanctifies the gold.—Mason..

66. In this paragraph is displayed that modest genuine humility which
shone so conspicuously in Bunyan. He possessed that popular natural
eloquence, by which he could deliver himself like an angel; but when
pride began to rise, he knocked it on the head with that severe maul,
‘Is it so much to be a fiddle’ that Satan once so played upon?—Ed.

67. One circumstance from which these vile slanders were raised, is
narrated in the thrilling narrative of God’s gracious dealings with
Mrs. Agnes Beaumont. She was waiting in hopes of attending a meeting,
when ‘at last, quite unexpectedly, came Mr. Bunyan. The sight of him
caused a mixture of joy and grief. I was glad to see him, but afraid he
would not be willing to take me up behind him, and how to ask him I
knew not. At length my brother did; but Mr. Bunyan answered, with some
degree of roughness, “No, I will not carry her.” These words were
cutting indeed, and made me weep bitterly. My brother, perceiving my
trouble, said, “Sir, if you do not carry her, you will break her
heart”; but he made the same reply, adding, “Your father would be
grievously angry if I should.” “I will venture that,” said I. And thus,
with much entreaty, he was prevailed on; and O how glad was I to think
I was going. Soon after we set out, my father came to my brother’s, and
asked his men whom his daughter rode behind? They said, Mr. Bunyan.
Upon hearing this, his anger was greatly inflamed; he ran down the
close, thinking to overtake me, and pull me off the horse, but we were
gone out of his reach.

‘I had not ridden far, before my heart began to be lifted up with pride
at the thoughts of riding behind this servant of the Lord; and was
pleased if any looked after us, as we rode along. Indeed, I thought
myself very happy that day: first, that it pleased God to make way for
my going; and then, that I should have the honour to ride behind Mr.
Bunyan, who would sometimes be speaking to me about the things of God.
My pride soon had a fall; for, in entering Gam’gay, we were met by one
Mr. Lane, a clergyman who lived at Bedford, and knew us both, and spoke
to us, but looked very hard at us as we rode along; and soon after
raised a vile scandal upon us, though, blessed be God, it was false.’

No Christian should be without that deeply interesting volume of
Christian experience, James’ Abstract of the Gracious Dealings of God
with several Eminent Christians. The persecutions that Mrs. Beaumont
went through were like a dreadful tempest, yet was she joyfully
delivered out of them all.—Ed.

68. ‘All is a case,’ all the same. A case—that which falls, comes, or
happens; an event. See Blackie’s Imperial Dictionary.—Ed.

69. ‘Baulks,’ missing, omitting, leaving untouched. ‘This was looked
for at your hand, and this was baulked; the double gill of this
opportunity you let time wash off, and you are now sailed into the
north of my lady’s opinion; where you will hang like an icicle on a
Dutchman’s beard.’—Twelfth Night, Act iii. Scene 2; and Imperial
Dictionary.—Ed.

70. ‘Above five year and a quarter’ are the words in the first edition,
1666. His imprisonment commenced November 1660; the order for his
release bears date September 13, 1672, but it was some months before he
was discharged.—Ed.

71. Angel visits may be expected when Antichrist persecutes the
Christian to bonds and imprisonment. An angel released Peter from
prison; angels revealed to John, when exiled to Patmos, the wonders of
his book of Revelation. The Lord of angels, the angel of the covenant,
communes with Bunyan in his dungeon, and converts it into a Bethel to
his soul; and this, for refusing obedience to the laws of his country,
because those laws violated God’s prerogative, and impiously dared to
assume authority which belongs exclusively to the Almighty. They remain
to this day a disgrace to our statutes, but are never enforced.—Ed.

72. Bunyan did well to prepare for the worst. He must have been
familiar with the horrid cruelties practiced upon Dr. Leighton by that
fiend in human shape, Archbishop Laud. The pious and learned doctor was
caught in Bedfordshire; and the story of his unparalleled sufferings
strengthened the Roundheads to deeds of valour, in putting an end to
such diabolical cruelties. The spirit of the charges against him were
his saying that no king may make laws in the house of God; and that the
bishops were ravens and magpies that prey upon the state. His
sufferings are narrated in Brooke’s Puritans, vol. ii. p. 478.—Ed.

73. ‘Tuition’ was altered to ‘care’ in later editions.—Ed.

74. i.e., My profession—the soul, shrinking from pain, moving him one
way, and his profession another.—Ed.

75. ‘To scrabble,’ to go on all fours—‘to move along on the hands and
knees, by clawing with the hands.’—Blackie’s Imperial Dictionary.—Ed.

76. This is the language of a heaven-born soul, which sees such beauty
and excellency in Christ, that it would not part with him for a
thousand worlds; if there were no heaven hereafter, his delight in the
ways of God renders his service preferable to all the wealth, grandeur,
and vain pleasures of the ungodly.—Mason.



A RELATON OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE
GOSPEL AT BEDFORD, IN NOVEMBER 1660. HIS EXAMINATION BEFORE THE
JUSTICES; HIS CONFERENCE WITH THE CLERK OF THE PEACE; WHAT PASSED
BETWEEN THE JUDGES AND HIS WIFE WHEN SHE PRESENTED A PETITION FOR HIS
DELIVERANCE, ETC.

WRITTEN BY HIMSELF, AND NEVER BEFORE PUBLISHED.


“Blessed are they which are persecuted for righteousness’ sake: for
theirs is the kingdom of heaven. Blessed are ye when men shall revile
you, and persecute you, and shall say all manner of evil against you
falsely, for my sake. Rejoice, and be exceeding glad: for great is your
reward in heaven: for so persecuted they the prophets which were before
you.” Matthew 5:10-12

London: Printed for James Buckland, at the Buck, in Paternoster Row,
MDCCLXV.

The relation of my imprisonment in the month of November 1660.

When, by the good hand of my God, I had for five or six years together,
without any interruption, freely preached the blessed gospel of our
Lord Jesus Christ; and had also, through his blessed grace, some
encouragement by his blessing thereupon; the devil, that old enemy of
man’s salvation, took his opportunity to inflame the hearts of his
vassals against me, insomuch that at the last I was laid out for by the
warrant of a justice, and was taken and committed to prison. The
relation thereof is as followeth:

Upon the 12th of this instant November 1660, I was desired by some of
the friends in the country to come to teach at Samsell, by Harlington,
in Bedfordshire. To whom I made a promise, if the Lord permitted, to be
with them on the time aforesaid. The justice hearing thereof, whose
name is Mr. Francis Wingate, forthwith issued out his warrant to take
me, and bring me before him, and in the meantime to keep a very strong
watch about the house where the meeting should be kept, as if we that
were to meet together in that place did intend to do some fearful
business, to the destruction of the country; when, alas, the constable,
when he came in, found us only with our Bibles in our hands, ready to
speak and hear the Word of God; for we were just about to begin our
exercise. Nay, we had begun in prayer for the blessing of God upon our
opportunity, intending to have preached the Word of the Lord unto them
there present;[1] but the constable coming in prevented us; so that I
was taken and forced to depart the room. But had I been minded to have
played the coward, I could have escaped, and kept out of his hands. For
when I was come to my friend’s house, there was whispering that that
day I should be taken, for there was a warrant out to take me; which
when my friend heard, he being somewhat timorous, questioned whether we
had best have our meeting or not; and whether it might not be better
for me to depart, lest they should take me and have me before the
justice, and after that send me to prison, for he knew better than I
what spirit they were of, living by them; to whom I said, No, by no
means, I will not stir, neither will I have the meeting dismissed for
this. Come, be of good cheer, let us not be daunted; our cause is good,
we need not be ashamed of it; to preach God’s Word is so good a work,
that we shall be well rewarded, if we suffer for that; or to this
purpose; but as for my friend, I think he was more afraid of [for] me,
than of himself. After this I walked into the close, where, I somewhat
seriously considering the matter, this came into my mind, That I had
showed myself hearty and courageous in my preaching, and had, blessed
be grace, made it my business to encourage others; therefore, thought
I, if I should now run, and make an escape, it will be of a very ill
savour in the country. For what will my weak and newly converted
brethren think of it, but that I was not so strong indeed as I was in
word? Also I feared that if I should run, now there was a warrant out
for me, I might by so doing make them afraid to stand, when great words
only should be spoken to them. Besides, I thought, that seeing God of
his mercy should choose me to go upon the forlorn hope in this country;
that is, to be the first, that should be opposed, for the gospel; if I
should fly, it might be a discouragement to the whole body that might
follow after. And further, I thought the world thereby would take
occasion at my cowardliness, to have blasphemed the gospel, and to have
had some ground to suspect worse of me and my profession than I
deserved. These things with others considered by me, I came in again to
the house, with a full resolution to keep the meeting, and not to go
away, though I could have been gone about an hour before the officer
apprehended me; but I would not; for I was resolved to see the utmost
of what they could say or do unto me. For blessed be the Lord, I knew
of no evil that I had said or done. And so, as aforesaid, I began the
meeting. But being prevented by the constable’s coming in with his
warrant to take me, I could not proceed. But before I went away, I
spake some few words of counsel and encouragement to the people,
declaring to them, that they saw we were prevented of our opportunity
to speak and hear the Word of God, and were like to suffer for the
same: desiring them that they should not be discouraged, for it was a
mercy to suffer upon so good account. For we might have been
apprehended as thieves or murderers, or for other wickedness; but
blessed be God it was not so, but we suffer as Christians for well
doing: and we had better be the persecuted than the persecutors, &c.
But the constable and the justice’s man waiting on us, would not be at
quiet till they had me away, and that we departed the house. But
because the justice was not at home that day, there was a friend of
mine engaged for me to bring me to the constable on the morrow morning.
Otherwise the constable must have charged a watch with me, or have
secured me some other ways, my crime was so great. So on the next
morning we went to the constable, and so the justice.[2] He asked the
constable what we did, where we were met together, and what we had with
us? I trow, he meant whether we had armour or not; but when the
constable told him, that there were only met a few of us together to
preach and hear the Word, and no sign of anything else, he could not
well tell what to say: yet because he had sent for me, he did adventure
to put out a few proposals to me, which were to this effect, namely,
What I did there? and why I did not content myself with following my
calling? for it was against the law, that such as I should be admitted
to do as I did.

John Bunyan. To which I answered, that the intent of my coming thither,
and to other places, was to instruct, and counsel people to forsake
their sins, and close in with Christ, lest they did miserably perish;
and that I could do both these without confusion, to wit, follow my
calling, and preach the Word also. At which words, he was in a
chafe,[3] as it appeared; for he said that he would break the neck of
our meetings.

Bun. I said, it may be so. Then he wished me to get sureties to be
bound for me, or else he would send me to the jail.

My sureties being ready, I called them in, and when the bond for my
appearance was made, he told them, that they were bound to keep me from
preaching; and that if I did preach, their bonds would be forfeited. To
which I answered, that then I should break them; for I should not leave
speaking the Word of God: even to counsel, comfort, exhort, and teach
the people among whom I came; and I thought this to be a work that had
no hurt in it: but was rather worthy of commendation than blame.

Wingate. Whereat he told me, that if they would not be so bound, my
mittimus must be made, and I sent to the jail, there to lie to the
quarter-sessions.

Now while my mittimus was making, the justice was withdrawn; and in
comes an old enemy to the truth, Dr. Lindale, who, when he was come in,
fell to taunting at me with many reviling terms.

Bun. To whom I answered, that I did not come thither to talk with him,
but with the justice. Whereat he supposed that I had nothing to say for
myself, and triumphed as if he had got the victory; charging and
condemning me for meddling with that for which I could show no warrant;
and asked me, if I had taken the oaths? and if I had not, it was pity
but that I should be sent to prison, &c.

I told him, that if I was minded, I could answer to any sober question
that he should put to me. He then urged me again, how I could prove it
lawful for me to preach, with a great deal of confidence of the
victory.

But at last, because he should see that I could answer him if I listed,
I cited to him that verse in Peter, which saith, “As every man hath
received the gift, even so let him minister the same,” &c.

Lind. Aye, saith he, to whom is that spoken?

Bun. To whom, said I, why, to every man that hath received a gift from
God. Mark, saith the apostle, “As every man that hath received a gift
from God,” &c. And again, “You may all prophesy one by one.” Whereat
the man was a little stopt, and went a softlier pace: but not being
willing to lose the day, he began again, and said:

Lind. Indeed I do remember that I have read of one Alexander a
coppersmith, who did much oppose and disturb the apostles;—aiming, it
is like, at me, because I was a tinker.

Bun. To which I answered, that I also had read of very many priests and
Pharisees that had their hands in the blood of our Lord Jesus Christ.

Lind. Aye, saith he, and you are one of those scribes and Pharisees:
for you, with a pretence, make long prayers to devour widows’ houses.

Bun. I answered, that if he had got no more by preaching and praying
than I had done, he would not be so rich as he now was. But that
scripture coming into my mind, “Answer not a fool according to his
folly,” I was as sparing of my speech as I could, without prejudice to
truth.

Now by this time my mittimus was made, and I committed to the constable
to be sent to the jail in Bedford, &c.

But as I was going, two of my brethren met with me by the way, and
desired the constable to stay, supposing that they should prevail with
the justice, through the favour of a pretended friend, to let me go at
liberty. So we did stay, while they went to the justice; and after much
discourse with him, it came to this; that if I would come to him again,
and say some certain words to him, I should be released. Which when
they told me, I said if the words were such that might be said with a
good conscience, I should, or, else, I should not. So through their
importunity I went back again, but not believing that I should be
delivered: for I feared their spirit was too full of opposition to the
truth to let me go, unless I should in something or other dishonour my
God, and wound my conscience. Wherefore, as I went, I lifted up my
heart to God for light and strength to be kept, that I might not do
anything that might either dishonour him, or wrong my own soul, or be a
grief or discouragement to any that was inclining after the Lord Jseus
Christ.

Well, when I came to the justice again, there was Mr. Foster of
Bedford, who coming out of another room, and seeing of me by the light
of the candle, for it was dark night when I came thither, he said unto
me, Who is there? John Bunyan? with such seeming affection, as if he
would have leaped in my neck and kissed[4] me, which made me somewhat
wonder, that such a man as he, with whom I had so little acquaintance,
and, besides, that had ever been a close opposer of the ways of God,
should carry himself so full of love to me; but, afterwards, when I saw
what he did, it caused me to remember those sayings, “Their tongues are
smoother than oil, but their words are drawn swords.” And again,
“Beware of men,” &c. when I had answered him, that blessed be God I was
well, he said, What is the occasion of your being here? or to that
purpose. To whom I answered, that I was at a meeting of people a little
way off, intending to speak a word of exhortation to them; but the
justice hearing thereof, said I, was pleased to send his warrant to
fetch me before him, &c.

Foster. So, said he, I understand; but well, if you will promise to
call the people no more together, you shall have your liberty to go
home; for my brother is very loath to send you to prison, if you will
be but ruled.

Bun. Sir, said I, pray what do you mean by calling the people together?
My business is not anything among them, when they are come together,
but to exhort them to look after the salvation of their souls, that
they may be saved, &c.

Fost. Saith he, We must not enter into explication or dispute now; but
if you will say you will call the people no more together, you may have
your liberty; if not, you must be sent away to prison.

Bun. Sir, said I, I shall not force or compel any man to hear me; but
yet, if I come into any place where there is a people met together, I
should, according to the best of my skill and wisdom, exhort and
counsel them to seek out after the Lord Jesus Christ, for the salvation
of their souls.

Fost. He said, that was none of my work; I must follow my calling; and
if I would but leave off preaching, and follow my calling, I should
have the justice’s favour, and be acquitted presently.

Bun. To whom I said, that I could follow my calling and that too,
namely, preaching the Word; and I did look upon it as my duty to do
them both, as I had an opportunity.

Fost. He said, to have any such meetings was against the law; and,
therefore, he would have me leave off, and say I would call the people
no more together.

Bun. To whom I said, that I durst not make any further promise; for my
conscience would not suffer me to do it. And again, I did look upon it
as my duty to do as much good as I could, not only in my trade, but
also in communicating to all people, wheresoever I came, the best
knowledge I had in the Word.

Fost. He told me that I was the nearest the Papists of any, and that he
would convince me of immediately.

Bun. I asked him wherein?

Fost. He said, in that we understood the Scriptures literally.

Bun. I told him that those that were to be understood literally, we
understood them so; but for those that were to be understood otherwise,
we endeavoured so to understand them.

Fost. He said, which of the Scriptures do you understand literally?

Bun. I said this, “he that believeth shall be saved.” This was to be
understood just as it is spoken; that whosoever believeth in Christ
shall, according to the plain and simple words of the text, be saved.

Fost. He said that I was ignorant, and did not understand the
Scriptures; for how, said he, can you understand them when you know not
the original Greek? &c.

Bun. To whom I said, that if that was his opinion, that none could
understand the Scriptures but those that had the original Greek, &c.,
then but a very few of the poorest sort should be saved; this is harsh;
yet the Scripture saith, “That God hides these things from the wise and
prudent,” that is, from the learned of the world, “and reveals them to
babes and sucklings.”

Fost. He said there were none that heard me but a company of foolish
people.

Bun. I told him that there were the wise as well as the foolish that do
hear me; and again, those that are most commonly counted foolish by the
world are the wisest before God; also, that God had rejected the wise,
and mighty, and noble, and chosen the foolish and the base.

Fost. He told me that I made people neglect their calling; and that God
had commanded people to work six days, and serve him on the seventh.

Bun. I told him that it was the duty of people, both rich and poor, to
look out for their souls on those days as well as for their bodies; and
that God would have his people “exhort one another daily, while it is
called to-day.”

Fost. He said again that there was none but a company of poor, simple,
ignorant people that came to hear me.

Bun. I told him that the foolish and ignorant had most need of teaching
and information; and, therefore, it would be profitable for me to go on
in that work.

Fost. Well, said he, to conclude, but will you promise that you will
not call the people together any more? and then you may be released and
go home.

Bun. I told him that I durst say no more than I had said; for I durst
not leave off that work which God had called me to.

So he withdrew from me, and then came several of the justice’s servants
to me, and told me that I stood so much upon a nicety. Their master,
they said, was willing to let me go; and if I would but say I would
call the people no more together, I might have my liberty, &c.

Bun. I told them there were more ways than one in which a man might be
said to call the people together. As, for instance, if a man get upon
the market place, and there read a book, or the like, though he do not
say to the people, Sirs, come hither and hear; yet if they come to him
because he reads, he, by his very reading, may be said to call them
together; because they would not have been there to hear if he had not
been there to read. And seeing this might be termed a calling the
people together, I durst not say I would not call them together; for
then, by the same argument, my preaching might be said to call them
together.

Wing. and Fost. Then came the justice and Mr. Foster to me again; we
had a little more discourse about preaching, but because the method of
it is out of my mind, I pass it; and when they saw that I was at a
point, and would not be moved nor persuaded,

Mr. Foster, the man that did at the first express so much love to me,
told the justice that then he must send me away to prison. And that he
would do well, also, if he would present all those that were the cause
of my coming among them to meetings. Thus we parted.

And, verily, as I was going forth of the doors, I had much ado to
forbear saying to them that I carried the peace of God along with me;
but I held my peace, and, blessed be the Lord, went away to prison,
with God’s comfort in my poor soul.

After I had lain in the jail five or six days, the brethren sought
means, again, to get me out by bondsmen; for so ran my mittimus, that I
should lie there till I could find sureties. They went to a justice at
Elstow, one Mr. Crumpton, to desire him to take bond for my appearing
at the quarter-sessions. At the first he told them he would; but
afterwards he made a demur at the business, and desired first to see my
mittimus, which run to this purpose: That I went about to several
conventicles in this county, to the great disparagement of the
government of the church of England, &c. When he had seen it, he said
that there might be something more against me than was expressed in my
mittimus; and that he was but a young man, and, therefore, he durst not
do it. This my jailer told me; whereat I was not at all daunted, but
rather glad, and saw evidently that the Lord had heard me; for before I
went down to the justice, I begged of God that if I might do more good
by being at liberty than in prison, that then I might be set at
liberty; but if not, his will be done; for I was not altogether without
hopes but that my imprisonment might be an awakening to the saints in
the country, therefore I could not tell well which to choose; only I,
in that manner, did commit the thing to God. And verily, at my return,
I did meet my God sweetly in the prison again, comforting of me and
satisfying of me that it was his will and mind that I should be
there.[5]

When I came back again to prison, as I was musing at the slender answer
of the justice, this word dropt in upon my heart with some life, “For
he knew that for envy they had delivered him.”

Thus have I, in short, declared the manner and occasion of my being in
prison; where I lie waiting the good will of God, to do with me as he
pleaseth; knowing that not one hair of my head can fall to the ground
without the will of my Father which is in heaven. Let the rage and
malice of men be never so great, they can do no more, nor go no
further, than God permits them; but when they have done their worst,
“We know that all things work together for good to them that love God”
(Rom 8:28). Farewell.

Here is the sum of my Examination before Justice Keelin, Justice
Chester, Justice Blundale, Justice Beecher, and Justice Snagg, &c.

After I had lain in prison above seven weeks, the quarter-sessions was
to be kept in Bedford, for the county thereof, unto which I was to be
brought; and when my jailer had set me before those justices, there was
a bill of indictment preferred against me. The extent thereof was as
followeth: ‘That John Bunyan, of the town of Bedford, labourer, being a
person of such and such conditions, he hath, since such a time,
devilishly and perniciously abstained from coming to church to hear
Divine service, and is a common upholder of several unlawful meetings
and conventicles, to the great disturbance and distraction of the good
subjects of this kingdom, contrary to the laws of our sovereign lord
the King,’ &c.

The Clerk. When this was read, the clerk of the sessions said unto me,
What say you to this?

Bun. I said, that as to the first part of it, I was a common frequenter
of the church of God. And was also, by grace, a member with the people
over whom Christ is the Head.

Keelin. But, saith Justice Keelin, who was the judge in that court? Do
you come to church, you know what I mean; to the parish church, to hear
Divine service?

Bun. I answered, No, I did not.

Keel. He asked me why?

Bun. I said, Because I did not find it commanded in the Word of God.

Keel. He said, We were commanded to pray.

Bun. I said, But not by the Common Prayer Book.

Keel. He said, How then?

Bun. I said, With the Spirit. As the apostle saith, “I will pray with
the Spirit, and—with the understanding” (1 Cor 14:15).

Keel. He said, We might pray with the Spirit, and with the
understanding, and with the Common Prayer Book also.

Bun. I said that the prayers in the Common Prayer Book were such as
were made by other men, and not by the motions of the Holy Ghost,
within our hearts; and as I said, the apostle saith, he will pray with
the Spirit, and with the understanding; not with the Spirit and the
Common Prayer Book.

Another Justice. What do you count prayer? Do you think it is to say a
few words over before or among a people?

Bun. I said, No, not so; for men might have many elegant, or excellent
words, and yet not pray at all; but when a man prayeth, he doth,
through a sense of those things which he wants, which sense is begotten
by the Spirit, pour out his heart before God through Christ; though his
words be not so many and so excellent as others are.

Justices. They said, That was true.

Bun. I said, This might be done without the Common Prayer Book.

Another. One of them said (I think it was Justice Blundale, or Justice
Snagg), How should we know that you do not write out your prayers
first, and then read them afterwards to the people? This he spake in a
laughing way.

Bun. I said, It is not our use, to take a pen and paper, and write a
few words thereon, and then go and read it over to a company of people.

But how should we know it, said he?

Bun. Sir, it is none of our custom, said I.

Keel. But, said Justice Keelin, it is lawful to use Common Prayer, and
such like forms: for Christ taught his disciples to pray, as John also
taught his disciples. And further, said he, cannot one man teach
another to pray? “Faith comes by hearing”; and one man may convince
another of sin, and therefore prayers made by men, and read over, are
good to teach, and help men to pray.

While he was speaking these words, God brought that word into my mind,
in the eighth of the Romans, at the 26th verse. I say, God brought it,
for I thought not on it before: but as he was speaking, it came so
fresh into my mind, and was set so evidently before me, as if the
scripture had said, Take me, take me; so when he had done speaking,

Bun. I said, Sir, the Scripture saith, that it is the Spirit that
helpeth our infirmities; for we know not what we should pray for as we
ought: but the Spirit itself maketh intercession for us, with [sighs
and] groanings which cannot be uttered. Mark, said I, it doth not say
the Common Prayer Book teacheth us how to pray, but the Spirit. And it
is “the Spirit that helpeth our infirmities,” saith the apostle; he
doth not say it is the Common Prayer Book.

And as to the Lord’s prayer, although it be an easy thing to say, “Our
Father,” &c., with the mouth; yet there are very few that can, in the
Spirit, say the two first words in that prayer; that is, that can call
God their Father, as knowing what it is to be born again, and a having
experience, that they are begotten of the Spirit of God; which if they
do not, all is but babbling, &c.[6]

Keel. Justice Keelin said, that that was a truth.

Bun. And I say further, as to your saying that one man may convince
another of sin, and that faith comes by hearing, and that one man may
tell another how he should pray, &c., I say men may tell each other of
their sins, but it is the Spirit that must convince them.

And though it be said that “faith comes by hearing,” yet it is the
Spirit that worketh faith in the heart through hearing, or else they
are not profited by hearing (Heb 4:12).

And that though one man may tell another how he should pray; yet, as I
said before, he cannot pray, nor make his condition known to God,
except the Spirit help. It is not the Common Prayer Book that can do
this. It is the Spirit that showeth us our sins, and the Spirit that
showeth us a Saviour (John 16:16); and the Spirit that stirreth up in
our hearts desires to come to God, for such things as we stand in need
of (Matt 11:27), even sighing out our souls unto him for them with
“groans which cannot be uttered.” With other words to the same purpose.
At this they were set.

Keel. But, says Justice Keelin, what have you against the Common Prayer
Book?

Bun. I said, Sir, if you will hear me, I shall lay down my reasons
against it.

Keel. He said, I should have liberty; but first, said he, let me give
you one caution; take heed of speaking irreverently of the Common
Prayer Book; for if you do so, you will bring great damage upon
yourself.

Bun. So I proceeded, and said, My first reason was, because it was not
commanded in the Word of God, and therefore I could not use it.

Another. One of them said, Where do you find it commanded in the
Scripture, that you should go to Elstow, or Bedford, and yet it is
lawful to go to either of them, is it not?

Bun. I said, To go to Elstow, or Bedford, was a civil thing, and not
material, though not commanded, and yet God’s Word allowed me to go
about my calling, and therefore if it lay there, then to go thither,
&c. But to pray, was a great part of the Divine worship of God, and
therefore it ought to be done according to the rule of God’s Word.

Another. One of them said, He will do harm; let him speak no further.

Keel. Justice Keelin said, No, no, never fear him, we are better
established than so; he can do no harm; we know the Common Prayer Book
hath been ever since the apostles’ time, and is lawful for it to be
used in the church.

Bun. I said, Show me the place in the epistles where the Common Prayer
Book is written, or one text of Scripture that commands me to read it,
and I will use it. But yet, notwithstanding, said I, they that have a
mind to use it, they have their liberty;[7] that is, I would not keep
them from it; but for our parts, we can pray to God without it. Blessed
be his name.

With that, one of them said, Who is your God? Beelzebub? Moreover, they
often said that I was possessed with the spirit of delusion, and of the
devil. All which sayings I passed over; the Lord forgive them! And
further, I said, blessed be the Lord for it, we are encouraged to meet
together, and to pray, and exhort one another; for we have had the
comfortable presence of God among us. For ever blessed be his holy
name!

Keel. Justice Keelin called this pedlar’s French, saying, that I must
leave off my canting. The Lord open his eyes!

Bun. I said, that we ought to “exhort one another daily, while it is
called to-day,” &c. (Heb 3:13).

Keel. Justice Keelin said, that I ought not to preach; and asked me
where I had my authority? with other such like words.

Bun. I said, that I would prove that it was lawful for me, and such as
I am, to preach the Word of God.

Keel. He said unto me, By what scripture?

I said, By that in the first epistle of Peter, chapter 4, the 10th
verse, and Acts 18 with other scriptures, which he would not suffer me
to mention. But said, Hold; not so many, which is the first?

Bun. I said, this: “As every man hath received the gift, even so
minister the same one to another, as good stewards of the manifold
grace of God. If any man speak, let him speak as the oracles of God,”
&c.

Keel. He said, Let me a little open that scripture to you: ‘As every
man hath received the gift’; that is, said he, as every one hath
received a trade, so let him follow it. If any man have received a gift
of tinkering, as thou hast done, let him follow his tinkering. And so
other men their trades; and the divine his calling, &c.

Bun. Nay, Sir, said I, but it is most clear, that the apostle speaks
here of preaching the Word; if you do but compare both the verses
together, the next verse explains this gift what it is, saying, ‘If any
man speak let him speak as the oracles of God.’ So that it is plain,
that the Holy Ghost doth not so much in this place exhort to civil
callings, as to the exercising of those gifts that we have received
from God. I would have gone on, but he would not give me leave.

Keel. He said, We might do it in our families, but not otherwise.

Bun. I said, If it was lawful to do good to some, it was lawful to do
good to more. If it was a good duty to exhort our families, it is good
to exhort others; but if they held it a sin to meet together to seek
the face of God, and exhort one another to follow Christ, I should sin
still; for so we should do.

Keel. He said he was not so well versed in Scripture as to dispute, or
words to that purpose. And said, moreover, that they could not wait
upon me any longer; but said to me, Then you confess the indictment, do
you not? Now, and not till now, I saw I was indicted.

Bun. I said, This I confess, we have had many meetings together, both
to pray to God, and to exhort one another, and that we had the sweet
comforting presence of the Lord among us for our encouragement; blessed
be his name therefore. I confessed myself guilty no otherwise.

Keel. Then, said he, hear your judgment. You must be had back again to
prison, and there lie for three months following; and at three months’
end, if you do not submit to go to church to hear Divine service, and
leave your preaching, you must be banished the realm: and if, after
such a day as shall be appointed you to be gone, you shall be found in
this realm, &c., or be found to come over again without special license
from the king, &c.,[8] you must stretch by the neck for it, I tell you
plainly; and so bid my jailer have me away.

Bun. I told him, as to this matter, I was at a point with him; for if I
was out of prison to-day I would preach the gospel again to-morrow, by
the help of God.

Another. To which one made me some answer; but my jailer pulling me
away to be gone, I could not tell what he said.

Thus I departed from them; and I can truly say, I bless the Lord Jesus
Christ for it, that my heart was sweetly refreshed in the time of my
examination; and also afterwards, at my returning to the prison. So
that I found Christ’s words more than bare trifles, where he saith, “I
will give you a mouth and wisdom, which all your adversaries shall not
be able to gainsay nor resist” (Luke 21:15). And that his peace no man
can take from us.

Thus have I given you the substance of my examination. The Lord make
these profitable to all that shall read or hear them. Farewell.

The Substance of some Discourse had between the Clerk of the Peace and
myself, when he came to admonish me, according to the tenor of that Law
by which I was in Prison.

When I had lain in prison other twelve weeks, and now not knowing what
they intended to do with me, upon the 3rd of April 1661, comes Mr. Cobb
unto me, as he told me, being sent by the justices to admonish me; and
demanded of me submittance to the Church of England, &c. The extent of
our discourse was as followeth:—

Cobb. When he was come into the house he sent for me out of my chamber;
who, when I was come unto him, he said, Neighbour Bunyan, how do you
do?

Bun. I thank you, Sir, said I, very well, blessed be the Lord.

Cobb. Saith he, I come to tell you that it is desired you would submit
yourself to the laws of the land, or else at the next sessions it will
go worse with you, even to be sent away out of the nation, or else
worse than that.

Bun. I said that I did desire to demean myself in the world, both as
becometh a man and a Christian.

Cobb. But, saith he, you must submit to the laws of the land, and leave
off those meetings which you was wont to have; for the statute law is
directly against it; and I am sent to you by the justices to tell you
that they do intend to prosecute the law against you if you submit not.

Bun. I said, Sir, I conceive that that law by which I am in prison at
this time doth not reach or condemn either me or the meetings which I
do frequent; that law was made against those that, being designed to do
evil in their meetings, making the exercise of religion their pretence,
to cover their wickedness. It doth not forbid the private meetings of
those that plainly and simply make it their only end to worship the
Lord, and to exhort one another to edification. My end in meeting with
others is simply to do as much good as I can, by exhortation and
counsel, according to that small measure of light which God hath given
me, and not to disturb the peace of the nation.

Cobb. Every one will say the same, said he; you see the late
insurrection at London, under what glorious pretences they went; and
yet, indeed, they intended no less than the ruin of the kingdom and
commonwealth.[9]

Bun. That practice of theirs I abhor, said I; yet it doth not follow
that, because they did so, therefore all others will do so. I look upon
it as my duty to behave myself under the King’s government, both as
becomes a man and a Christian, and if an occasion were offered me, I
should willingly manifest my loyalty to my Prince, both by word and
deed.

Cobb. Well, said he, I do not profess myself to be a man that can
dispute; but this I say, truly, neighbour Bunyan, I would have you
consider this matter seriously, and submit yourself; you may have your
liberty to exhort your neighbour in private discourse, so be you do not
call together an assembly of people; and, truly, you may do much good
to the church of Christ, if you would go this way; and this you may do,
and the law not abridge you of it. It is your private meetings that the
law is against.

Bun. Sir, said I, if I may do good to one by my discourse, why may I
not do good to two? and if to two, why not to four, and so to eight?
&c.

Cobb. Ay, saith he, and to a hundred, I warrant you.

Bun. Yes, Sir, said I, I think I should not be forbid to do as much
good as I can.

Cobb. But, saith he, you may but pretend to do good, and indeed,
notwithstanding, do harm, by seducing the people; you are, therefore,
denied your meeting so many together, lest you should do harm.

Bun. And yet, said I, you say the law tolerates me to discourse with my
neighbour; surely there is no law tolerates me to seduce any one;
therefore, if I may, by the law, discourse with one, surely it is to do
him good; and if I, by discoursing, may do good to one, surely, by the
same law, I may do good to many.

Cobb. The law, saith he, doth expressly forbid your private meetings;
therefore they are not to be tolerated.

Bun. I told him that I would not entertain so much uncharitableness of
that Parliament in the 35th of Elizabeth, or of the Queen herself, as
to think they did, by that law, intend the oppressing of any of God’s
ordinances, or the interrupting any in the way of God; but men may, in
the wresting of it, turn it against the way of God; but take the law in
itself, and it only fighteth against those that drive at mischief in
their hearts and meetings, making religion only their cloak, colour, or
pretence; for so are the words of the statute: ‘If any meetings, under
colour or pretence of religion,’ &c.[10]

Cobb. Very good; therefore the king, seeing that pretences are usually
in and among people, as to make religion their pretence only, therefore
he, and the law before him, doth forbid such private meetings, and
tolerates only public; you may meet in public.

Bun. Sir, said I, let me answer you in a similitude: Set the case that,
at such a wood corner, there did usually come forth thieves, to do
mischief; must there therefore a law be made that every one that cometh
out there shall be killed? May there not come out true men as well as
thieves out from thence? Just thus it is in this case; I do think there
may be many that may design the destruction of the commonwealth; but it
does not follow therefore that all private meetings are unlawful; those
that transgress, let them be punished. And if at any time I myself
should do any act in my conversation as doth not become a man and
Christian, let me bear the punishment. And as for your saying I may
meet in public, if I may be suffered, I would gladly do it. Let me have
but meeting enough in public, and I shall care the less to have them in
private. I do not meet in private because I am afraid to have meetings
in public. I bless the Lord that my heart is at that point, that if any
man can lay anything to my charge, either in doctrine or practice, in
this particular, that can be proved error or heresy, I am willing to
disown it, even in the very market place; but if it be truth, then to
stand to it to the last drop of my blood. And, Sir, said I, you ought
to commend me for so doing. To err and to be a heretic are two things;
I am no heretic, because I will not stand refractorily to defend any
one thing that is contrary to the Word. Prove anything which I hold to
be an error, and I will recant it.

Cobb. But, Goodman Bunyan, said he, methinks you need not stand so
strictly upon this one thing, as to have meetings of such public
assemblies. Cannot you submit, and, notwithstanding, do as much good as
you can, in a neighbourly way, without having such meetings?

Bun. Truly, Sir, said I, I do not desire to commend myself, but to
think meanly of myself; yet when I do most despise myself, taking
notice of that small measure of light which God hath given me, also
that the people of the Lord, by their own saying, are edified thereby.
Besides, when I see that the Lord, through grace, hath in some measure
blessed my labour, I dare not but exercise that gift which God hath
given me for the good of the people. And I said further, that I would
willingly speak in public, if I might.

Cobb. He said, that I might come to the public assemblies and hear.
What though you do not preach? you may hear. Do not think yourself so
well enlightened, and that you have received a gift so far above
others, but that you may hear other men preach. Or to that purpose.

Bun. I told him, I was as willing to be taught as to give instruction,
and looked upon it as my duty to do both; for, saith I, a man that is a
teacher, he himself may learn also from another that teacheth, as the
apostle saith: “Ye may all prophesy, one by one, that all may learn” (1
Cor 14:31). That is, every man that hath received a gift from God, he
may dispense it, that others may be comforted; and when he hath done,
he may hear and learn, and be comforted himself of others.

Cobb. But, said he, what if you should forbear awhile, and sit still,
till you see further how things will go?

Bun. Sir, said I, Wicliffe saith, that he which leaveth off preaching
and hearing of the Word of God for fear of excommunication of men, he
is already excommunicated of God, and shall in the day of judgment be
counted a traitor to Christ.[11]

Cobb. Ay, saith he, they that do not hear shall be so counted indeed;
do you, therefore, hear.

Bun. But, Sir, said I, he saith, he that shall leave off either
preaching or hearing, &c. That is, if he hath received a gift for
edification, it is his sin, if he doth not lay it out in a way of
exhortation and counsel, according to the proportion of his gift; as
well as to spend his time altogether in hearing others preach.

Cobb. But, said he, how shall we know that you have received a gift?

Bun. Said I, Let any man hear and search, and prove the doctrine by the
Bible.

Cobb. But will you be willing, said he, that two indifferent persons
shall determine the case, and will you stand by their judgment?

Bun. I said, Are they infallible?

Cobb. He said, No.

Bun. Then, said I, it is possible my judgment may be as good as theirs.
But yet I will pass by either, and in this matter be judged by the
Scriptures; I am sure that is infallible, and cannot err.

Cobb. But, said he, who shall be judge between you, for you take the
Scriptures one way, and they another?

Bun. I said, The Scripture should, and that by comparing one scripture
with another; for that will open itself, if it be rightly compared. As,
for instance, if under the different apprehensions of the word
Mediator, you would know the truth of it, the Scriptures open it, and
tell us that he that is a mediator must take up the business between
two, and “a mediator is not a mediator of one, but God is one,” and
“there is one mediator between God and men, [even] the man Christ
Jesus” (Gal 3:20; 1 Tim 2:5). So likewise the Scripture calleth Christ
a complete, or perfect, or able high priest. That is opened in that he
is called man, and also God. His blood also is discovered to be
effectually efficacious by the same things. So the Scripture, as
touching the matter of meeting together, &c., doth likewise
sufficiently open itself and discover its meaning.

Cobb. But are you willing, said he, to stand to the judgment of the
church?

Bun. Yes, Sir, said I, to the approbation of the church of God; the
church’s judgment is best expressed in Scripture. We had much other
discourse which I cannot well remember, about the laws of the nation,
and submission to government; to which I did tell him, that I did look
upon myself as bound in conscience to walk according to all righteous
laws, and that whether there was a king or no; and if I did anything
that was contrary, I did hold it my duty to bear patiently the penalty
of the law, that was provided against such offenders; with many more
words to the like effect. And said, moreover, that to cut off all
occasions of suspicion from any, as touching the harmlessness of my
doctrine in private, I would willingly take the pains to give any one
the notes of all my sermons; for I do sincerely desire to live quietly
in my country, and to submit to the present authority.

Cobb. Well, neighbour Bunyan, said he, but indeed I would wish you
seriously to consider of these things, between this and the
quarter-sessions, and to submit yourself. You may do much good if you
continue still in the land; but alas, what benefit will it be to your
friends, or what good can you do to them, if you should be sent away
beyond the seas into Spain, or Constantinople, or some other remote
part of the world? Pray be ruled.

Jailer. Indeed, Sir, I hope he will be ruled.

Bun. I shall desire, said I, in all godliness and honesty to behave
myself in the nation, whilst I am in it. And if I must be so dealt
withal, as you say, I hope God will help me to bear what they shall lay
upon me. I know no evil that I have done in this matter, to be so used.
I speak as in the presence of God.

Cobb. You know, saith he, that the Scripture saith, “the powers that be
are ordained of God.”

Bun. I said, yes, and that I was to submit to the king as supreme, also
to the governors, as to them that are sent by him.

Cobb. Well then, said he, the King then commands you, that you should
not have any private meetings; because it is against his law, and he is
ordained of God, therefore you should not have any.

Bun. I told him that Paul did own the powers that were in his day, as
to be of God; and yet he was often in prison under them for all that.
And also, though Jesus Christ told Pilate, that he had no power against
him, but of God, yet he died under the same Pilate; and yet, said I, I
hope you will not say that either Paul, or Christ, were such as did
deny magistracy, and so sinned against God in slighting the ordinance.
Sir, said I, the law hath provided two ways of obeying: The one to do
that which I, in my conscience, do believe that I am bound to do,
actively; and where I cannot obey actively, there I am willing to lie
down, and to suffer what they shall do unto me. At this he sat still,
and said no more; which, when he had done, I did thank him for his
civil and meek discoursing with me; and so we parted.

O that we might meet in heaven!

Farewell. J.B.

Here followeth a discourse between my Wife and the Judges, with others,
touching my Deliverance at the Assizes following; the which I took from
her own Mouth.

After that I had received this sentence of banishing, or hanging, from
them, and after the former admonition, touching the determination of
the justices, if I did not recant; just when the time drew nigh, in
which I should have abjured, or have done worse, as Mr. Cobb told me,
came the time in which the King was to be crowned.[12] Now, at the
coronation of kings, there is usually a releasement of divers
prisoners, by virtue of his coronation; in which privilege also I
should have had my share; but that they took me for a convicted person,
and therefore, unless I sued out a pardon, as they called it, I could
have no benefit thereby; notwithstanding, yet, forasmuch as the
coronation proclamation did give liberty, from the day the king was
crowned to that day twelvemonth, to sue them out; therefore, though
they would not let me out of prison, as they let out thousands, yet
they could not meddle with me, as touching the execution of their
sentence; because of the liberty offered for the suing out of pardons.
Whereupon I continued in prison till the next assizes, which are called
Midsummer assizes, being then kept in August 1661.

Now, at that assizes, because I would not leave any possible means
unattempted that might be lawful, I did, by my wife, present a petition
to the judges three times, that I might be heard, and that they would
impartially take my case into consideration.

The first time my wife went, she presented it to Judge Hale, who very
mildly received it at her hand, telling her that he would do her and me
the best good he could; but he feared, he said, he could do none. The
next day, again, lest they should, through the multitude of business,
forget me, we did throw another petition into the coach to Judge
Twisdon; who, when he had seen it, snapt her up, and angrily told her
that I was a convicted person, and could not be released, unless I
would promise to preach no more, &c.

Well, after this, she yet again presented another to Judge Hale, as he
sat on the bench, who, as it seemed, was willing to give her audience.
Only Justice Chester being present, stept up and said, that I was
convicted in the court and that I was a hot-spirited fellow, or words
to that purpose, whereat he waived it, and did not meddle therewith.
But yet, my wife being encouraged by the high sheriff, did venture once
more into their presence, as the poor widow did to the unjust judge, to
try what she could do with them for my liberty, before they went forth
of the town. The place where she went to them was to the Swan Chamber,
where the two judges, and many justices and gentry of the country, were
in company together. She then, coming into the chamber with abashed
face, and a trembling heart, began her errand to them in this manner:—

Woman. My Lord (directing herself to Judge Hale), I make bold to come
once again to your Lordship, to know what may be done with my husband.

Judge Hale. To whom he said, Woman, I told thee before, I could do thee
no good; because they have taken that for a conviction which thy
husband spoke at the sessions; and unless there be something done to
undo that, I can do thee no good.

Wom. My Lord, said she, he is kept unlawfully in prison; they clapped
him up before there was any proclamation against the meetings; the
indictment also is false. Besides, they never asked him whether he was
guilty or no; neither did he confess the indictment.

One of the Justices. Then one of the justices that stood by, whom she
knew not, said, My Lord, he was lawfully convicted.

Wom. It is false, said she; for when they said to him, Do you confess
the indictment? he said only this, that he had been at several
meetings, both where there was preaching the Word, and prayer, and that
they had God’s presence among them.

Judge Twisdon. Whereat Judge Twisdon answered very angrily, saying,
‘What! you think we can do what we list; your husband is a breaker of
the peace, and is convicted by the law,’ &c. Whereupon Judge Hale
called for the Statute Book.

Wom. But, said she, my Lord, he was not lawfully convicted.

Chester. Then Justice Chester said, ‘My Lord, he was lawfully
convicted.’

Wom. It is false, said she; it was but a word of discourse that they
took for a conviction, as you heard before.

Chest. ‘But it is recorded, woman, it is recorded,’ said Justice
Chester; as if it must be of necessity true, because it was recorded.
With which words he often endeavoured to stop her mouth, having no
other argument to convince her, but ‘it is recorded, it is
recorded.’[13]

Wom. My Lord, said she, I was a while since at London, to see if I
could get my husband’s liberty; and there I spoke with my Lord
Barkwood, one of the House of Lords, to whom I delivered a petition,
who took it of me and presented it to some of the rest of the House of
Lords, for my husband’s releasement: who, when they had seen it, they
said that they could not release him, but had committed his releasement
to the judges, at the next assizes. This he told me; and now I come to
you to see if anything may be done in this business, and you give
neither releasement nor relief. To which they gave her no answer, but
made as if they heard her not.[14]

Chest. Only Justice Chester was often up with this, ‘He is convicted,’
and ‘It is recorded.’

Wom. If it be, it is false, said she.

Chest. My Lord, said Justice Chester, he is a pestilent fellow, there
is not such a fellow in the country again.

Twis. What, will your husband leave preaching? If he will do so, then
send for him.

Wom. My Lord, said she, he dares not leave preaching, as long as he can
speak.

Twis. See here, what should we talk any more about such a fellow? Must
he do what he lists? He is a breaker of the peace.

Wom. She told him again, that he desired to live peaceably, and to
follow his calling, that his family might be maintained; and, moreover,
said, My Lord, I have four small children that cannot help themselves,
of which one is blind, and have nothing to live upon, but the charity
of good people.

Hale. Hast thou four children? said Judge Hale; thou art but a young
woman to have four children.

Wom. My Lord, said she, I am but mother-in-law to them, having not been
married to him yet full two years. Indeed, I was with child when my
husband was first apprehended; but being young, and unaccustomed to
such things, said she, I being smayed[15] at the news, fell into
labour, and so continued for eight days, and then was delivered, but my
child died.[16]

Hale. Whereat, he looking very soberly on the matter, said, ‘Alas, poor
woman!’

Twis. But Judge Twisdon told her, that she made poverty her cloak; and
said, moreover, that he understood I was maintained better by running
up and down a preaching, than by following my calling.

Hale. What is his calling? said Judge Hale.

Answer. Then some of the company that stood by said, ‘A tinker, my
Lord.’

Wom. Yes, said she, and because he is a tinker, and a poor man,
therefore he is despised, and cannot have justice.

Hale. Then Judge Hale answered, very mildly, saying, ‘I tell thee,
woman, seeing it is so, that they have taken what thy husband spake for
a conviction; thou must either apply thyself to the King, or sue out
his pardon, or get a writ of error.’

Chest. But when Justice Chester heard him give her this counsel; and
especially, as she supposed, because he spoke of a writ of error, he
chafed,[17] and seemed to be very much offended; saying, ‘My Lord, he
will preach and do what he lists.’

Wom. He preacheth nothing but the Word of God, said she.

Twis. He preach the Word of God! said Twisdon; and withal she thought
he would have struck her; he runneth up and down, and doth harm.

Wom. No, my Lord, said she, it is not so; God hath owned him, and done
much good by him.

Twis. God! said he; his doctrine is the doctrine of the devil.

Wom. My Lord, said she, when the righteous Judge shall appear, it will
be known that his doctrine is not the doctrine of the devil.

Twis. My Lord, said he, to Judge Hale, do not mind her, but send her
away.

Hale. Then said Judge Hale, ‘I am sorry, woman, that I can do thee no
good; thou must do one of those three things aforesaid; namely, either
to apply thyself to the King, or sue out his pardon, or get a writ of
error; but a writ of error will be cheapest.’

Wom. At which Chester again seemed to be in a chafe, and put off his
hat, and as she thought, scratched his head for anger: but when I saw,
said she, that there was no prevailing to have my husband sent for,
though I often desired them that they would send for him, that he might
speak for himself, telling them, that he could give them better
satisfaction than I could in what they demanded of him, with several
other things, which now I forget; only this I remember, that though I
was somewhat timorous at my first entrance into the chamber, yet before
I went out, I could not but break forth into tears, not so much because
they were so hard-hearted against me and my husband, but to think what
a sad account such poor creatures will have to give at the coming of
the Lord, when they shall there answer for al things whatsoever they
have done in the body, whether it be good or whether it be bad.[18]

So, when I departed from them, the Book of Statute was brought, but
what they said of it I know nothing at all, neither did I hear any more
from them.

Some Carriages of the Adversaries of God’s Truth with me at the next
Assizes, which was on the 19th of the First Month, 1662.

I shall pass by what befell between these two assizes, how I had, by my
jailer, some liberty granted me, more than at the first, and how I
followed my wonted course of preaching, taking all occasions that were
put into my hand to visit the people of God; exhorting them to be
steadfast in the faith of Jesus Christ, and to take heed that they
touched not the Common Prayer, &c., but to mind the Word of God, which
giveth direction to Christians in every point, being able to make the
man of God perfect in all things through faith in Jesus Christ, and
thoroughly to furnish him unto all good works (2 Tim 3:17).[19] Also,
how I, having, I say, somewhat more liberty, did go to see Christians
at London; which my enemies hearing of, were so angry, that they had
almost cast my jailer out of his place, threatening to indict him, and
to do what they could against him. They charged me also, that I went
thither to plot and raise division, and make insurrection, which, God
knows, was a slander; whereupon my liberty was more straitened than it
was before: so that I must not look out of the door. Well, when the
next sessions came, which was about the 10th of the eleventh month, I
did expect to have been very roundly dealt withal; but they passed me
by, and would not call me, so that I rested till the assizes, which was
the 19th of the first month following; and when they came, because I
had a desire to come before the judge, I desired my jailer to put my
name into the calendar among the felons, and made friends of the judge
and high sheriff, who promised that I should be called; so that I
thought what I had done might have been effectual for the obtaining of
my desire; but all was in vain: for when the assizes came, though my
name was in the calendar, and also though both the judge and sheriff
had promised that I should appear before them, yet the justices and the
clerk of the peace did so work it about, that I, notwithstanding, was
deferred, and might not appear; and although, I say, I do not know of
all their carriages towards me, yet this I know, that the clerk of the
peace did discover himself to be one of my greatest opposers: for,
first, he came to my jailer, and told him that I must not go down
before the judge, and therefore must not be put into the calendar; to
whom my jailer said, that my name was in already. He bid him put me out
again; my jailer told him that he could not, for he had given the judge
a calendar with my name in it, and also the sheriff another. At which
he was very much displeased, and desired to see that calendar that was
yet in my jailer’s hand; who, when he had given it him, he looked on
it, and said it was a false calendar; he also took the calendar and
blotted out my accusation, as my jailer had writ it. Which accusation I
cannot tell what it was, because it was so blotted out; and he himself
put in words to this purpose: ‘That John Bunyan was committed to
prison, being lawfully convicted for upholding of unlawful meetings and
conventicles,’ &c. But yet, for all this, fearing that what he had
done, unless he added thereto, it would not do; he first run to the
clerk of the assizes, then to the justices, and afterwards, because he
would not leave any means unattempted to hinder me, he comes again to
my jailer, and tells him, that if I did go down before the judge, and
was released, he would make him pay my fees, which, he said, was due to
him; and further told him, that he would complain of him at the next
quarter sessions for making of false calendars; though my jailer
himself, as I afterwards learned, had put in my accusation worse than
in itself it was by far. And thus was I hindered and prevented, at that
time also, from appearing before the judge, and left in prison.
Farewell.

John Bunyan.

***

A CONTINUATION OF MR. BUNYAN’S LIFE, BEGINNING WHERE HE LEFT OFF, AND
CONCLUDING WITH THE TIME AND MANNER OF HIS DEATH AND BURIAL, TOGETHER
WITH HIS TRUE CHARACTER.


Reader, the painful and industrious author of this book has already
given you a faithful and very moving relation of the beginning and
middle of the days of his pilgrimage on earth; and since there yet
remains somewhat worthy of notice and regard, which occurred in the
last scene of his life; the which, for want of time, or fear that some
over-censorious people should impute it to him, as an earnest coveting
of praise from men, he has not left behind him in writing. Wherefore,
as a true friend and long acquaintance of Mr. Bunyan’s, that his good
end may be known as well as his evil beginning, I have taken upon me,
from my knowledge, and the best account given by other of his friends,
to piece this to the thread, too soon broke off, and so lengthen it out
to his entering upon eternity.

He has told you at large of his birth and education; the evil habits
and corruptions of his youth; the temptations he struggled and
conflicted so frequently with; the mercies, comforts, and deliverances
he found; how he came to take upon him the preaching of the gospel; the
slanders, reproaches, and imprisonments that attended him; and the
progress he notwithstanding made, by the assistance of God’s grace, no
doubt to the saving of many souls. Therefore take these things as he
himself has methodically laid them down in the words of verity; and so
I pass on as to what remains.

After his being freed from his twelve years’ imprisonment and upwards,
for nonconformity, wherein he had time to furnish the world with sundry
good books, &c.; and, by his patience, to move Dr. Barlow, the then
Bishop of Lincoln,[20] and other churchmen, to pity his hard and
unreasonable sufferings, so far as to stand very much his friends in
procuring his enlargement, or there perhaps he had died by the
noisesomeness and ill usage of the place; being now, I say, again at
liberty, and having, through mercy, shaken off his bodily fetters, for
those upon his soul were broken before, by the abounding grace that
filled his heart, he went to visit those that had been a comfort to him
in his tribulation, with a Christian-like acknowledgment of their
kindness and enlargement of charity; giving encouragement by his
example if it happened to be their hard haps to fall into affliction or
trouble, then to suffer patiently for the sake of a good conscience,
and for the love of God in Jesus Christ towards their souls; and, by
many cordial persuasions, supported some whose spirits began to sink
low through the fear of danger that threatened their worldly
concernment, so that the people found a wonderful consolation in his
discourse and admonitions.

As often as opportunity would admit, he gathered them together in
convenient places, though the law was then in force against meetings,
and fed them with the sincere milk of the Word, that they might grow up
in grace thereby. To such as were anywhere taken and imprisoned upon
these accounts, he made it another part of his business to extend his
charity, and gather relief for such of them as wanted.

He took great care to visit the sick, and strengthen them against the
suggestions of the tempter, which at such times are very prevalent; so
that they had cause for ever to bless God, who had put into his heart,
at such a time, to rescue them from the power of the roaring lion, who
sought to devour them; nor did he spare any pains or labour in travel,
though to the remote counties, where he knew, or imagined, any people
might stand in need of his assistance, insomuch that some of these
visitations that he made, which was two or three every year, some,
though in jeering manner, no doubt, gave him the epithet of Bishop
Bunyan, whilst others envied him for his so earnestly labouring in
Christ’s vineyard, yet the seed of the Word he, all this while, sowed
in the hearts of his congregation, watered with the grace of God,
brought forth in abundance, in bringing in disciples to the church of
Christ.

Another part of his time he spent in reconciling differences, by which
he hindered many mischiefs, and saved some families from ruin; and, in
such fallings out, he was uneasy, till he found a means to labour a
reconciliation, and become a peace maker, on whom a blessing is
promised in Holy Writ: and, indeed, in doing this good office, he may
be said to sum up his days, it being the last undertaking of his life,
as will appear in the close of this paper.

When, in the late reign, liberty of conscience was unexpectedly given
and indulged to Dissenters of all persuasions,[21] his piercing with
penetrated the veil, and found that it was not for the Dissenters’ sake
they were so suddenly freed from the prosecutions that had long lain
heavy upon them, and set, in a manner, on an equal foot with the Church
of England, which the Papists were undermining, and about to subvert.
He foresaw all the advantages that could have redounded to the
Dissenters, would have been no more than what Poliphemus, the monstrous
giant of Sicily, would have allowed Ulysses, viz., That he would eat
his men first, and do him the favour of being eaten last. For, although
Mr. Bunyan, following the examples of others, did lay hold of this
liberty, as an acceptable thing in itself, knowing that God is the only
lord of conscience, and that it is good at all times to do according to
the dictates of a good conscience, and that the preaching the glad
tidings of the gospel is beautiful in the preacher; yet, in all this,
he moved with caution and a holy fear, earnestly praying for averting
the impendent judgments, which he saw, like a black tempest hanging
over our heads, for our sins, and ready to break upon us, and that the
Ninevites’ remedy was now highly necessary. Hereupon, he gathered his
congregation at Bedford, where he mostly lived, and had lived, and had
spent the greatest part of his life; and there being no convenient
place to be had, for the entertainment of so great a confluence of
people as followed him, upon the account of his teaching, he consulted
with them, for the building of a meeting house; to which they made
their voluntary contributions, with all cheerfulness and alacrity; and
the first time he appeared there to edify, the place was so thronged,
that many were constrained to stay without, though the house was very
spacious, every one striving to partake of his instructions, that were
of his persuasion; and show their good will towards him, by being
present at the opening of the place; and here he lived in much peace
and quiet of mind, contenting himself with that little God had bestowed
upon him, and sequestering himself from all secular employments, to
follow that of his call to the ministry; for, as God said to Moses, he
that made the lips and heart, can give eloquence and wisdom, without
extraordinary acquirements in a university.

During these things, there were regulators sent into all cities and
towns corporate, to new-model the government in the magistracy, &c., by
turning out some, and putting in others. Against this, Mr. Bunyan
expressed his zeal with some weariness, as foreseeing the bad
consequence that would attend it, and laboured with his congregation to
prevent their being imposed on in this kind; and when a great man in
those days, coming to Bedford upon some such errand, sent for him, as
it is supposed, to give him a place of public trust, he would by no
means come at him, but sent his excuse.

When he was at leisure from writing and teaching, he often came up to
London, and there went among the congregations of the nonconformists,
and used his talent to the great good liking of the hearers; and even
some, to whom he had been misrepresented, upon the account of his
education, were convinced of his worth and knowledge in sacred things,
as perceiving him to be a man of sound judgment, delivering himself
plainly and powerfully; insomuch that many who came as mere spectators,
for novelty’s sake, rather than to be edified and improved, went away
well satisfied with what they heard, and wondered, as the Jews did at
the apostles, viz., whence this man should have these things; perhaps
not considering that God more immediately assists those that make it
their business industriously and cheerfully to labour in his vineyard.

Thus he spent his latter years, in imitation of his great Lord and
Master, the ever-blessed Jesus; he went about doing good, so that the
most prying critic, or even malice herself, is defied to find, even
upon the narrowest search or observation, any sully or stain upon his
reputation with which he may be justly charged; and this we note as a
challenge to those that have had the least regard for him, or them of
his persuasion, and have, one way or other, appeared in the front of
those that oppressed him, and for the turning whose hearts, in
obedience to the commission and commandment given him of God, he
frequently prayed, and sometimes sought a blessing for them, even with
tears, the effects of which they may, peradventure, though
undeservedly, have found in their persons, friends, relations, or
estates; for God will hear the prayers of the faithful, and answer
them, even for those that vex them, as it happened in the case of Job’s
praying for the three persons that had been grievous in their reproach
against him, even in the day of his sorrow.

But yet let me come a little nearer to particulars and periods of time
for the better refreshing the memories of those that knew his labour
and suffering, and for the satisfaction of all that shall read this
book.

After he was sensibly convicted of the wicked state of his life, and
converted, he was baptized into the congregation and admitted a member
thereof, viz., in the year 1655, and became speedily a very zealous
professor; but, upon the return of King Charles to the crown, in 1660,
he was, on the 12th of November, taken, as he was edifying some good
people that were got together to hear the Word, and confined in Bedford
jail for the space of six years, till the Act of Indulgence to
Dissenters being allowed, he obtained his freedom by the intercession
of some in trust and power that took pity of his sufferings; but within
six years afterwards [from his first imprisonment] he was again taken
up, viz., in the year 1666, and was then confined for six years more,
when even the jailer took such pity of his rigorous sufferings that he
did as the Egyptian jailer did to Joseph, put all the care and trust
into his hands. When he was taken this last time, he was preaching on
these words, viz., “Dost thou believe on the Son of God?” and this
imprisonment continued six years; and when this was over, another short
affliction, which was an imprisonment of half a year, fell to his
share. During these confinements he wrote these following books, viz.:
Of Prayer by the Spirit, The Holy City, Resurrection, Grace Abounding,
Pilgrim’s Progress, the first part.

[Defence of Justification by Jesus Christ.]

In the last year of his twelve years’ imprisonment, the pastor of the
congregation at Bedford died, and he was chosen to that care of souls
on the 12th of December 1671. And in this his charge, he often had
disputes with scholars, that came to oppose him, as supposing him an
ignorant person, and though he argued plainly and by Scripture without
phrases and logical expressions; yet he nonplussed one who came to
oppose him in his congregation, by demanding whether or no we had the
true copies of the original Scriptures; and another, when he was
preaching, accused him of uncharitableness, for saying, It was very
hard for most to be saved; saying, by that, he went about to exclude
most of his congregation; but he confuted him and put him to silence
with the parable of the stony ground and other texts out of the 13th of
Matthew, in our Saviour’s sermon out of a ship, all his method being to
keep close to the Scriptures; and what he found not warranted there,
himself would not warrant nor determine, unless in such cases as were
plain, wherein no doubts or scruples did arise.

But not to make any further mention of this kind, it is well known that
this person managed all his affairs with such exactness as if he had
made it his study, above all other things, not to give occasion of
offence, but rather suffer many inconvencies to avoid; being never
heard to reproach or revile any, what injury soever he received, but
rather to rebuke those that did; and as it was in his conversation, so
it is manifested on those books he has caused to be published to the
world; where, like the archangel disputing with Satan about the body of
Moses, as we find it in the epistle of Jude, he brings no railing
accusation, but leaves the rebukers, those that persecuted him, to the
Lord.

In his family he kept up a very strict discipline in prayer and
exhortations; being in this like Joshua, as that good man expresses it,
viz., Whatsoever others did, as for me and my house, we will serve the
Lord; and, indeed, a blessing waited on his labours and endeavours, so
that his wife, as the Psalmist says, was like a pleasant vine upon the
walls of his house, and his children like olive branches round his
table; for so shall it be with the man that fears the Lord; and though
by reason of the many losses he sustained by imprisonment and spoil, of
his chargeable sickness, &c., his earthly treasures swelled not to
excess, he always had sufficient to live decently and creditably, and
with that he had the greatest of all treasures, which is content; for,
as the wise man says, that is a continual feast.

But where content dwells, even a poor cottage is a kingly palace; and
this happiness he had all his life long, not so much minding this world
as knowing he was here as a pilgrim and stranger, and had no tarrying
city, but looking for one not made with hands, eternal in the highest
heavens; but at length, worn out with sufferings, age, and often
teaching, the day of his dissolution drew near, and death, that unlocks
the prison of the soul, to enlarge it for a more glorious mansion, put
a stop to his acting his part on the stage of mortality; heaven, like
earthly princes when it threatens war, being always so kind as to call
home its ambassadors before it be denounced; and even the last act or
undertaking of his was a labour of love and charity; for it so falling
out, that a young gentleman, a neighbour of Mr. Bunyan, happening into
the displeasure of his father, and being much troubled in mind upon
that account, as also for that he had heard his father purposed to
disinherit him, or otherwise deprive him of what he had to leave, he
pitched upon Mr. Bunyan as a fit man to make way for his submission,
and prepare his father’s mind to receive him; and he, as willing to do
any good office as it could be requested, as readily undertook it; and
so, riding to Reading, in Berkshire, he then there used such pressing
arguments and reasons against anger and passion, as also for love and
reconciliation, that the father was mollified, and his bowels yearned
towards his returning son.

But Mr. Bunyan, after he had disposed all things to the best for
accommodation, returning to London, and being overtaken with excessive
rains, coming to his lodging extreme wet, fell sick of a violent fever,
which he bore with much constancy and patience; and expressed himself
as if he desired nothing more than to be dissolved, and to be with
Christ, in that case esteeming death as gain, and life only a tedious
delaying of felicity expected; and finding his vital strength decay,
having settled his mind and affairs, as well as the shortness of his
time and the violence of his disease would admit, with a constant and
Christian patience, he resigned his soul into the hands of his most
merciful Redeemer, following his pilgrim from the City of Destruction
to the New Jerusalem; his better part having been all along there, in
holy contemplation, pantings, and breathings after the hidden manna,
and water of life; as by many holy and humble consolations expressed in
his letters to several persons, in prison and out of prison, too many
to be here inserted at present.[22] He died at the house of one Mr.
Straddocks, a grocer, at the Star on Snowhill, in the parish of St.
Sepulchre, London, on the 12th of August 1688, and in the sixtieth year
of his age, after ten days’ sickness; and was buried in the new burying
place near the Artillery Ground; where he sleeps to the morning of the
resurrection, in hopes of a glorious rising to an incorruptible
immortality of joy and happiness; where no more trouble and sorrow
shall afflict him, but all tears be wiped away; when the just shall be
incorrupted, as members of Christ their head, and reign with him as
kings and priests for ever.[23]

A BRIEF CHARACTER OF MR. JOHN BUNYAN.


He appeared in countenance to be of a stern and rough temper; but in
his conversation mild and affable, not given to loquacity or much
discourse in company, unless some urgent occasion required it;
observing never to boast of himself, or his parts, but rather seem low
in his own eyes, and submit himself to the judgment of others;
abhorring lying and swearing, being just in all that lay in his power
to his word, not seeming to revenge injuries, loving to reconcile
differences, and make friendship with all; he had a sharp quick eye,
accomplished with an excellent discerning of persons, being of good
judgment and quick wit. As for his person, he was tall of stature,
strong-boned, though not corpulent, somewhat of a ruddy face, with
sparkling eyes, wearing his hair on his upper lip, after the old
British fashion; his hair reddish, but in his latter days, time had
sprinkled it with grey; his nose well-set, but not declining or
bending, and his mouth moderate large; his forehead something high, and
his habit always plain and modest. And thus have we impartially
described the internal and external parts of a person, whose death hath
been much regretted; a person who had tried the smiles and frowns of
time; not puffed up in prosperity, nor shaken in adversity, always
holding the golden mean.

In him at once did three great worthies shine,
Historian, poet, and a choice divine;
Then let him rest in undisturbed dust,
Until the resurrection of the just.

POSTSCRIPT.

In this his pilgrimage, God blessed him with four children, one of
which, named Mary, was blind, and died some years before; his other
children are Thomas, Joseph, and Sarah; and his wife Elizabeth, having
lived to see him overcome his labour and sorrow, and pass from this
life to receive the reward of his works, long survived him not, but in
1692 she died; to follow her faithful pilgrim from this world to the
other, whither he was gone before her; while his works, which consist
of sixty books, remain for the edifying of the reader, and the praise
of the author. _Vale_.

***

MR. JOHN BUNYAN’S DYING SAYINGS.

OF SIN.


Sin is the great block and bar to our happiness, the procurer of all
miseries to man, both here and hereafter: take away sin and nothing can
hurt us: for death, temporal, spiritual, and eternal, is the wages of
it.

Sin, and man for sin, is the object of the wrath of God. How dreadful,
therefore, must his case be who continues in sin! For who can bear or
grapple with the wrath of God?

No sin against God can be little, because it is against the great God
of heaven and earth; but if the sinner can find out a little God, it
may be easy to find out little sins.

Sin turns all God’s grace into wantonness; it is the dare of his
justice, the rape of his mercy, the jeer of his patience, the slight of
his power, and the contempt of his love.[24]

Take heed of giving thyself liberty of committing one sin, for that
will lead thee to another; till, by an ill custom, it become natural.

To begin a sin, is to lay a foundation for a continuance; this
continuance is the mother of custom, and impudence at last the issue.

The death of Christ giveth us the best discovery of ourselves, in what
condition we were, in that nothing could help us but that; and the most
clear discovery of the dreadful nature of our sins. For if sin be so
dreadful a thing as to wring the heart of the Son of God, how shall a
poor wretched sinner be able to bear it?

OF AFFLICTION.


Nothing can render affliction so insupportable as the load of sin:
would you, therefore, be fitted for afflictions, be sure to get the
burden of your sins laid aside, and then what afflictions soever you
may meet with will be very easy to you.

If thou canst hear and bear the rod of affliction which God shall lay
upon thee, remember this lesson—thou art beaten that thou mayest be
better.

The Lord useth his flail of tribulation to separate the chaff from the
wheat.

The school of the cross is the school of light; it discovers the
world’s vanity, baseness, and wickedness, and lets us see more of God’s
mind. Out of dark affliction comes a spiritual light.

In times of affliction we commonly meet with the sweetest experiences
of the love of God.

Did we heartily renounce the pleasures of this world, we should be very
little troubled for our afflictions; that which renders an afflicted
state so insupportable to many is because they are too much addicted to
the pleasures of this life, and so cannot endure that which makes a
separation between them.

OF REPENTANCE AND COMING TO CHRIST.


The end of affliction is the discovery of sin, and of that to bring us
to a Saviour. Let us therefore, with the prodigal, return unto him, and
we shall find ease and rest.

A repenting penitent, though formerly as bad as the worst of men, may,
by grace, become as good as the best.

To be truly sensible of sin is to sorrow for displeasing of God; to be
afflicted that he is displeased by us more than that he is displeased
with us.

Your intentions to repentance, and the neglect of that soul-saving
duty, will rise up in judgment against you.

Repentance carries with it a Divine rhetoric, and persuades Christ to
forgive multitudes of sins committed against him.

Say not with thyself, To-morrow I will repent; for it is thy duty to do
it daily.

The gospel of grace and salvation is above all doctrines the most
dangerous, if it be received in word only by graceless men; if it be
not attended with a sensible need of a Saviour, and bring them to him.
For such men as have only the notion of it, are of all men most
miserable; for by reason of their knowing more than heathens, this
shall only be their final portion, that they shall have greater
stripes.

OF PRAYER.


Before you enter into prayer, ask thy soul these questions—1. To what
end, O my soul, art thou retired into this place? Art thou not come to
discourse the Lord in prayer? Is he present; will he hear thee? Is he
merciful; will he help thee? Is thy business slight; is it not
concerning the welfare of thy soul? What words wilt thou use to move
him to compassion?

To make thy preparation complete, consider that thou art but dust and
ashes, and he the great God and Father of our Lord Jesus Christ, that
clothes himself with light as with a garment; that thou art a vile
sinner, he a holy God; that thou art but a poor crawling worm, he the
omnipotent Creator.

In all your prayers forget not to thank the Lord for his mercies.

When thou prayest, rather let thy hearts be without words, than thy
words without a heart.

Prayer will make a man cease from sin, or sin will entice a man to
cease from prayer.

The spirit of prayer is more precious than treasures of gold and
silver.

Pray often, for prayer is a shield to the soul, a sacrifice to God, and
a scourge for Satan.

OF THE LORD’S DAY, SERMONS, AND WEEK DAYS.


Have a special care to sanctify the Lord’s day; for as thou keepest it,
so it will be with thee all the week long.

Make the Lord’s day the market for thy soul; let the whole day be spent
in prayer, repetitions, or meditations; lay aside the affairs of the
other part of the week; let thy sermon thou hast heard be converted
into prayer: Shall God allow thee six days, and wilt not thou afford
him one?

In the church, be careful to serve God; for thou art in his eyes, and
not in man’s.

Thou mayest hear sermons often, and do well in practicing what thou
hearest; but thou must not expect to be told thee in a pulpit all that
thou oughtest to do, but be studious in searching the Scriptures, and
reading good books; what thou hearest may be forgotten, but what thou
readest may better be retained.

Forsake not the public worship of God, lest God forsake thee, not only
in public, but in private.

In the week days, when thou risest in the morning, consider, 1. Thou
must die. 2. Thou mayest die that minute. 3. What will become of thy
soul. Pray often. At night consider, 1. What sins thou hast committed.
2. How often thou hast prayed. 3. What hath thy mind been bent upon. 4.
What hath been thy dealing. 5. What thy conversation. 6. If thou
callest to mind the errors of the day, sleep not without a confession
to God, and a hope of pardon. Thus every morning and evening make up
thy accounts with Almighty God, and thy reckoning will be the less at
last.

OF THE LOVE OF THE WORLD.


Nothing more hinders a soul from coming to Christ, than a vain love of
the world; and till a soul is freed from it, it can never have a true
love for God.

What are the honours and riches of this world, when compared to the
glories of a crown of life?

Love not the world; for it [the love of the world] is a moth in a
Christian’s life.

To despise the world is the way to enjoy heaven; and blessed are they
who delight to converse with God by prayer.

What folly can be greater than to labour for the meat that perisheth,
and neglect the food of eternal life?

God or the world must be neglected at parting time, for then is the
time of trial.

To seek yourself in this world is to be lost; and to be humble is to be
exalted.

The epicure that delighteth in the dainties of this world, little
thinketh that those very creatures will one day witness against him.

OF SUFFERING.


It is not every suffering that makes a martyr, but suffering for the
Word of God after a right manner; that is, not only for righteousness,
but for righteousness’ sake; not only for truth, but out of love to
truth; not only for God’s Word, but according to it: to wit, in that
holy, humble, meek manner, as the Word of God requireth.

It is a rare thing to suffer aright, and to have my spirit in suffering
bent only against God’s enemy, sin; sin in doctrine, sin in worship,
sin in life, and sin in conversation.

The devil, nor men of the world, can kill thy righteousness, or love to
it but by thy own hand; or separate that and thee asunder without thy
own act. Nor will he that doth indeed suffer for the sake of it, or out
of love he bears thereto, be tempted to exchange it, for the good will
of all the world.

I have often thought that the best of Christians are found in the worst
of times. And I have thought again that one reason why we are no
better, is because God purges us no more. Noah and Lot, who so holy as
they in the time of their afflictions? And yet who so idle as they in
the time of their prosperity?

OF DEATH AND JUDGMENT.


As the devil labours by all means to keep out other things that are
good, so to keep out of the heart as much as in him lies, the thoughts
of passing from this life into another world; for he knows if he can
but keep them from the serious thoughts of death, he shall the more
easily keep them in their sins.

Nothing will make us more earnest in working out the work of our
salvation, than a frequent meditation of mortality; nothing hath
greater influence for the taking off our hearts from vanities, and for
the begetting in us desires after holiness.

O sinner, what a condition wilt thou fall into when thou departest this
world; if thou depart unconverted, thou hadst better have been
smothered the first hour thou wast born; thou hadst better have been
plucked one limb from another; thou hadst better have been made a dog,
a toad, a serpent, than to die unconverted, and this thou wilt find
true if thou repent not.

A man would be counted a fool to slight a judge, before whom he is to
have a trial of his whole estate.[25] The trial we have before God is
of otherguise importance,[26] it concerns our eternal happiness or
misery; and yet dare we affront him?

The only way for us to escape that terrible judgment, is to be often
passing a sentence of condemnation upon ourselves here. When the sound
of the trumpet shall be heard, which shall summon the dead to appear
before the tribunal of God, the righteous shall hasten out of their
graves with joy to meet their Redeemer in the clouds; others shall call
to the hills and mountains to fall upon them, to cover them from the
sight of their Judge; let us therefore in time be posing[27] ourselves
which of the two we shall be.

OF THE JOYS OF HEAVEN.


There is no good in this life but what is mingled with some evil;
honours perplex, riches disquiet, and pleasures ruin health. But in
heaven we shall find blessings in their purity, without any ingredient
to embitter, with everything to sweeten them.

O! who is able to conceive the inexpressible, inconceivable joys that
are there? None but they who have tasted of them. Lord, help us to put
such a value upon them here, that in order to prepare ourselves for
them, we may be willing to forego the loss of all those deluding
pleasures here.

How will the heavens echo of joy, when the Bride, the Lamb’s wife,
shall come to dwell with her husband for ever?

Christ is the desire of nations, the joy of angels, the delight of the
Father; what solace then must that soul be filled with, that hath the
possession of him to all eternity?

O! what acclamations of joy will there be, when all the children of God
shall meet together, without fear of being disturbed by the
antichristian and Cainish brood!

Is there not a time coming when the godly may ask the wicked what
profit they have in their pleasure? what comfort in their greatness?
and what fruits in all their labour?

If you would be better satisfied what the beatifical vision means, my
request is that you would live holily, and go and see.

OF THE TORMENTS OF HELL.


Heaven and salvation is not surely more promised to the godly than hell
and damnation is threatened to, and shall be executed on, the wicked.

When once a man is damned, he may bid adieu to all pleasures.

Oh! who knows the power of God’s wrath? none but damned ones.

Sinners’ company are the devil and his angels, tormented in everlasting
fire with a curse.

Hell would be a kind of paradise if it were not worse than the worst of
this world.

As different as grief is from joy, as torment from rest, as terror from
peace; so different is the state of sinners from that of saints in the
world to come.

[Licensed, September 10, 1688.]

FOOTNOTES:


1. The text from which he intended to preach was ‘Dost thou believe on
the Son of God?’ (John 9:35). From this he intended to show the
absolute need of faith in Jesus Christ; and that it was also a thing of
the highest concern for men to inquire into, and to ask their own
hearts, whether they had it or no. See Preface to his Confession of
Faith.—Ed.

2. Justice Wingate.

3. ‘Chafe.’ See 2 Sam 17:8.—Ed.

4. A right Judas.—Ed.

5. ‘How little could Bunyan dream, that from the narrow cell in which
he was incarcerated, and cut off apparently from all usefulness, a
glory would shine out, illustrating the government and grace of God,
and doing more good to man, than all the prelates of the kingdom put
together had accomplished.’—Dr. Cheever.

6. It is easy to say a prayer, but difficult truly to pray. It is not
length, not eloquence, that makes prayer. Though there be no more than
‘My Father!’ if the heart rise with it, that is prayer. ‘Prayer is an
offering up of our DESIRES unto God.’—Ed.

7. It is not the spirit of a Christian to persecute any for their
religion, but to pity them; and if they will turn, to instruct
them.—Ed.

8. The statute under which Bunyan suffered is the 35th Eliz., cap. 1,
re-enacted with all its rigour in the 16th Charles II, cap. 4, 1662;
‘That if any person, above sixteen years of age, shall forbear coming
to church for one month, or persuade any other person to abstain from
hearing Divine service, or receiving the communion according to law, or
come to any unlawful assembly, conventicle, or meeting—every such
person shall be imprisoned, without bail, until he conform, and do in
some church make this open submission following:—I do humbly confess
and acknowledge that I have grievously offended God in contemning his
Majesty’s godly and lawful government and authority, by absenting
myself from church, and from hearing Divine service, contrary to the
godly laws and statutes of this realm. And in using and frequenting
disordered and unlawful conventicles and assemblies, under pretence and
colour of exercise of religion; and I am heartily sorry for the same.
And I do promise and protest, that from henceforth I will, from time to
time, obey and perform his Majesty’s laws and statutes, in repairing to
the church and Divine services, and do my uttermost endeavour to
maintain and defend the same. And for the third offence he shall be
sent to the jail or house of correction, there to remain until the next
sessions or assizes, and then to be indicted; and being thereupon found
guilty, the court shall enter judgment of transportation against such
offenders, to some of the foreign plantations (Virginia and New England
only excepted), there to remain seven years; and warrants shall issue
to sequester the profits of their lands, and to distrain and sell their
goods to defray the charges of their transportation; and for want of
such charges being paid, the sheriff may contract with any master of a
ship, or merchant, to transport them; and then such prisoner shall be a
servant to the transporter or his assigns; that is, whoever he will
sell him or her to, for five years. And if any under such judgment of
transportation shall escape, or being transported, return into any part
of England, shall SUFFER DEATH as felons, without benefit of clergy.’
Notwithstanding this edict, mark well his words on the next leaf,
‘Exhorting the people of God to take heed, and touch not the Common
Prayer.’ Englishmen, blush! This is now the law of the land we live in.
Roman Catholics alone are legally exempted from its cruel operations,
by an Act passed in 1844. The overruling hand of God alone saved the
pious and holy Bunyan from having been legally murdered.—Ed.

9. The contemptible and mad insurrection to which Mr. Cobb refers, was
the pretext for fearful sufferings to the Dissenters throughout the
kingdom. It is thus narrated by Bishop Burnet, 1660:—‘The king had not
been many days at Whitehall, when one Venner, a violent fifth-monarchy
man, who thought it was not enough to believe that Christ was to reign
on earth, and to put the saints in possession of the kingdom, but added
to this that the saints were to take the kingdom themselves. He
gathered some of the most furious of the party to a meeting in Coleman
Street. There they concerted the day and the manner of their rising, to
set Christ on his throne, as they called it. But withal they meant to
manage the government in his name, and were so formal that they had
prepared standards and colours, with their devices on them, and
furnished themselves with very good arms. But when the day came, there
was but a small appearance, not exceeding twenty. However, they
resolved to venture out into the streets, and cry out, No king but
Christ. Some of them seemed persuaded that Christ would come down and
head them. They scoured the streets before them, and made a great
progress. Some were afraid, and all were amazed at this piece of
extravagance. They killed a great many, but were at last mastered by
numbers; and were all either killed or taken and executed.—(Burnet’s
Own Times, 1660, vol. i. p. 160).—Ed.

10. The third section of 16th Charles II, cap. 4, also enacts, ‘That
any person above sixteen years old, present at any meeting under
pretence of exercise of religion, in other manner than is allowed by
the liturgy or practice of the Church of England, where there shall be
present five persons or more above those of the household, upon proof
thereof made, either by confession of the party, or oath of witness, or
notorious evidence of the fact; the offence shall be recorded under the
hands of two justices, or the chief magistrate of the place, which
shall be a perfect conviction.’—Ed.

11. As Wicliffe wrote in Latin, and his words were of great rarity, it
may excite inquiry how poor Bunyan was conversant with is opinions.
This is easily solved. Foxe gives a translation of Wicliffe’s doctrines
in his Martyrology, the favourite book of Bunyan.—Ed.

12. April 23, 1661.

13. See page 56, and note there.

14. It is very probable that his persecutors knew the heroic spirit of
this young woman, and were afraid to proceed to extremities, lest their
blood-guiltiness should be known throughout the kingdom, and public
execration be excited against them. Such a martyr’s blood would
indelibly and most foully have stained both them and their families to
the latest generation.—Ed.

15. ‘Smayed,’ an obsolete contraction of ‘dismayed.’—Ed.

16. Bunyan is silent upon the death of his first wife and marriage to
the second; in fact he forgets his own domestic affairs in his desire
to record the Lord’s gracious dealings with his soul. It is not his
autobiography, but his religious feelings and experience, that he
records.—Ed.

17. ‘Chafed,’ excited, inflamed, angry.—Ed.

18. This is a beautiful specimen of real Christian feeling; nothing
vindictive, although such cruel wrongs had been perpetrated against her
beloved husband.—Ed.

19. Nothing daunted by the cruel Statute which was then in force,
Bunyan acted exactly as Peter and John did under similar circumstances,
“We cannot but speak the things which we have seen and heard” (Acts
4:20). If I suffer death for it, I am bound to speak the warning words
of truth, “Touch not the unclean thing.”—Ed.

20. Application was made to Bishop Barlow, through Dr. Owen, to use his
powerful influence in obtaining liberty for this Christian captive; but
he absolutely refused to interfere. See Preface to Owen’s Sermons,
1721. Bunyan, upon his petition, heard by the king in council, was
included in the pardon to the imprisoned and cruelly-treated Quakers.
Whitehead, the Quaker, was the honoured instrument in releasing
him.—Introduction to Pilgrim’s Progress, Hanserd Knollys Edition.—Ed.

21. See an authentic copy of this Royal Declaration, and observations
upon it, in the Introduction to the Pilgrim’s Progress, published by
the Hanserd Knollys Society, 1847.—Ed.

22. All these letters, and nearly all his autographs, have disappeared.
Of his numerous manuscripts, books, and letters, not a line is now
known to exist. If discovered, they would be invaluable.—Ed.

23. Strongly does the departure of Bunyan, on his ascent to the
celestial city, remind us of Rev 14:13, ‘And I heard a voice from
heaven, saying unto me, Write, Blessed are the dead which die in the
Lord, from henceforth. Yea, saith the Spirit, that they may rest from
their labours; and their works do follow them.’ What an exchange! From
incessant anxious labour; from sighing and sorrow; from corruption and
temptation; to commence an endless life of holiness and purity, rest
and peace. To be with and like his Lord! His works have followed, and
will follow him, till time shall be no more.—Ed.

24. Among these truly remarkable sayings, so characteristic of our
great author, this of the fearful nature of sin is peculiarly striking;
it is worthy of being imprinted on every Christian’s heart, to keep
alive a daily sense of the exceeding sinfulness of sin.—Ed.

25. Judges in those days were often biased by personal feelings, and in
some cases even by bribes.—Ed.

26. ‘Otherguise importance’; another manner of importance.—Ed.

27. ‘Posing,’ questioning closely, putting to a stand.—Imperial
Dictionary.—Ed.

***

PRISON MEDITATIONS DIRECTED TO THE HEART OF SUFFERING SAINTS AND
REIGNING SINNERS


By John Bunyan, in Prison, 1665

ADVERTISEMENT BY THE EDITOR


These verses, like those called “A Caution to watch against Sin,” were
first printed on a half sheet, and passed through several editions. The
Editor possesses a copy published by the author, a short time before
his decease; it is in an exceedingly rare little volume, including his
poems of “One thing needful” and his “Ebal and Gerizzim”; with “a
catlogue of all his other books.” London: printed for Nath, Ponder, at
the Peacock in the Poultry, 1688. On the reverse of the title is a
singular advertisement; “This author having published many books, which
have gone off very well, there are certain ballad sellers about
Newgate, and on London Bridge, who have put the two first letters of
this author’s name, and his effigies, to their rhymes and ridiculous
books, suggesting to the world as if they were his. Now know that this
author publisheth his name at large to all his books, and what you
shall see otherwise he disowns.”

Bunyan was imprisoned for teaching the gospel in its purity to the
poor, and for refusing conformity to national creeds and ceremonies.
This was as absurd as it would be, to imprison such of the inhabitants
of a country who refused to swear that all mankind were of one standard
in height; sending those who had consciences to prison, until they
pretended that they had grown taller or shorter, and were willing to
take the oath. Mental decision must be formed on evidence. God can
enlighten the mind to see that he alone can guide us to spiritual
worship—that his will must be personally consulted, and unreservedly
obeyed. Such a man feels that his soul’s salvation depends upon
obedience to God, and not to man. If human laws send him to jail for
refusing to disobey God, he will write upon the prison wall as William
Prynne did upon that in the Tower, “The Lord heareth the poor, and
despiseth not HIS prisoners.”

   ‘Christ’s presence hath my prison turn’d into
    A blessed heaven; what then will it do
    In heaven hereafter, when it now creates
    Heav’n in a dungeon; goals to courts translates?’

   ‘He is not bound whom Christ makes free; he,
    Though shut close prisoner, chained, remains still free:
    A godly man’s at large in every place,
    Still cheerful, well content, in blessed case,
    Unconquered; he a sacred heaven still bears
    About within his breast.’…

These were the feelings of all Christ’s prisoners. Indomitable was the
heroic spirit of Bunyan. He tells his persecutors their folly and their
sin, even while suffering under their lash; and after more than twelve
years’ incarceration, his free spirit is unsubdued. Again for sixteen
years he enjoyed the sweets of liberty, and then re-published at all
risks his proofs of the wickedness of persecution for conscience’ sake.
There was no craft, nor guile, nor hypocrisy about his character, but a
fearless devotion to the will of his God; and he became one of the most
honoured of his saints.

GEO. OFFOR.

PRISON MEDIATIONS


1. Friend, I salute thee in the Lord,
           And wish thou may’st abound
       In faith, and have a good regard
           To keep on holy ground.

2. Thou dost encourage me to hold
           My head above the flood,
       Thy counsel better is than gold,
           In need thereof I stood.

    3. Good counsel’s good at any time,
    The wise will it receive,
    Though fools count he commits a crime
    Who doth good counsel give.

    4. I take it kindly at thy hand
    Thou didst unto me write,
    My feet upon Mount Zion stand,
    In that take thou delight.

    5. I am, indeed, in prison now
    In body, but my mind
    Is free to study Christ, and how
    Unto me he is kind.

    6. For though men keep my outward man
    Within their locks and bars,
    Yet by the faith of Christ I can
    Mount higher than the stars.

    7. Their fetters cannot spirits tame,
    Nor tie up God from me;
    My faith and hope they cannot lame,
    Above them I shall be.

    8. I here am very much refreshed
    To think when I was out,
    I preached life, and peace, and rest
    To sinners round about.

    9. My business then was souls to save,
    By preaching grace and faith;
    Of which the comfort now I have,
    And have it shall till death.

    10. They were no fables that I taught,
    Devised by cunning men,
    But God’s own Word, by which were caught
    Some sinners now and then.

    11. Whose souls by it were made to see
    The evil of their sin;
    And need of Christ to make them free
    From death which they were in.

    12. And now those very hearts that then
    Were foes unto the Lord,
    Embrace his Christ and truth, like men
    Conquered by his word.

    13. I hear them sigh and groan, and cry
    For grace, to God above;
    They loathe their sin, and to it die,
    ’Tis holiness they love.

    14. This was the work I was about
    When hands on me they laid,
    ’Twas this from which they pluck’d me out,
    And vilely to me said,

    15. You heretic, deceiver, come,
    To prison you must go;
    You preach abroad, and keep not home,
    You are the church’s foe.

    16. But having peace within my soul,
    And truth on every side,
    I could with comfort them control,
    And at their charge deride.

    17. Wherefore to prison they me sent,
    Where to this day I lie,
    And can with very much content
    For my profession die.

    18. The prison very sweet to me
    Hath been since I came here,
    And so would also hanging be,
    If God would there appear.

    19. Here dwells good conscience, also peace
    Here be my garments white;
    Here, though in bonds, I have release
    From guilt, which else would bite.

    20. When they do talk of banishment,
    Of death, or such-like things;
    Then to me God sends heart’s content,
    That like a fountain springs.

    21. Alas! they little think what peace
    They help me to, for by
    Their rage my comforts do increase;
    Bless God therefore do I.

    22. If they do give me gall to drink,
    Then God doth sweetn’ning cast
    So much thereto, that they can’t think
    How bravely it doth taste.

    23. For, as the devil sets before
    Me heaviness and grief,
    So God sets Christ and grace much more,
    Whereby I take relief.

    24. Though they say then that we are fools
    Because we here do lie,
    I answer, goals are Christ his schools,
    In them we learn to die.

    25. ’Tis not the baseness of this state
    Doth hide us from God’s face,
    He frequently, both soon and late,
    Doth visit us with grace.

    26. Here come the angels, here come saints,
    Here comes the Spirit of God,
    To comfort us in our restraints
    Under the wicked’s rod.

    27. God sometimes visits prisons more
    Than lordly palaces,
    He often knocketh at our door,
    When he their houses miss.

    28. The truth and life of heavenly things
    Lift up our hearts on high,
    And carry us on eagles’ wings,
    Beyond carnality.

    29. It take away those clogs that hold
    The hearts of other men,
    And makes us lively, strong and bold
    Thus to oppose their sin.

    30. By which means God doth frustrate
    That which our foes expect;
    Namely, our turning th’ Apostate,
    Like those of Judas’ sect.

    31. Here comes to our rememberance
    The troubles good men had
    Of old, and for our furtherance,
    Their joys when they were sad.

    32. To them that here for evil lie
    The place is comfortless,
    But not to me, because that I
    Lie here for righteousness.

    33. The truth and I were both here cast
    Together, and we do
    Lie arm in arm, and so hold fast
    Each other; this is true.

    34. This goal to us is as a hill,
    From whence we plainly see
    Beyond this world, and take our fill
    Of things that lasting be.

    35. From hence we see the emptiness
    Of all this world contains;
    And here we feel the blessedness
    That for us yet remains.

    36. Here we can see how all men play
    Their parts, as on a stage,
    How good men suffer for God’s way,
    And bad men at them rage.

    37. Here we can see who holds that ground
    Which they in Scripture find;
    Here we see also who turns round
    Like weathercocks with wind.

    38. We can also from hence behold
    How seeming friends appear
    But hypocrites, as we are told
    In Scripture every where.

    39. When we did walk at liberty,
    We were deceiv’d by them,
    Who we from hence do clearly see
    Are vile deceitful men.

    40. These politicians that profest
    For base and worldly ends,
    Do now appear to us at best
    But Machiavellian friends.

    41. Though men do say, we do disgrace
    Ourselves by lying here
    Among the rogues, yet Christ our face
    From all such filth will clear.

    42. We know there’s neither flout nor frown
    That we now for him bear,
    But will add to our heavenly crown,
    When he comes in the air.

    43. When he our righteousness forth brings
    Bright shining as the day,
    And wipeth off those sland’rous things
    That scorners on us lay.

    44. We sell our earthly happiness
    For heavenly house and home;
    We leave this world because ’tis less,
    And worse than that to come.

    45. We change our drossy dust for gold,
    From death to life we fly:
    We let go shadows, and take hold
    Of immortality.

    46. We trade for that which lasting is,
    And nothing for it give,
    But that which is already his
    By whom we breath and live.

    47. That liberty we lose for him,
    Sickness might take away:
    Our goods might also for our sin
    By fire or thieves decay.

    48. Again, we see what glory ’tis
    Freely to bear our cross
    For him, who for us took up his,
    When he our servant was.

    49. I am most free that men should see
    A hole cut thro’ mine ear;
    If others will ascertain me,
    They’ll hang a jewel there.

    50. Just thus it is we suffer here
    For him a little pain,
    Who, when he doth again appear,
    Will with him let us reign.

    51. If all must either die for sin
    A death that’s natural;
    Or else for Christ, ’tis beset with him
    Who for the last doth fall.

    52. Who now dare say we throw away
    Our goods or liberty,
    When God’s most holy Word doth say
    We gain thus much thereby?

    53. Hark yet again, you carnal men,
    And hear what I shall say
    In your own dialect, and then
    I’ll you no longer stay.

    54. You talk sometimes of valour much,
    And count such bravely mann’d,
    That will not stick to have a touch
    With any in the land.

    55. If these be worth commending then,
    That vainly show their might,
    How dare you blame those holy men
    That in God’s quarrel fight?

    56. Though you dare crack a coward’s crown,
    Or quarrel for a pin,
    You dare not on the wicked frown,
    Nor speak against their sin.

    57. For all your spirits are so stout,
    For matters that are vain;
    Yet sin besets you round about,
    You are in Satan’s chain.

    58. You dare not for the truth engage,
    You quake at prisonment;
    You dare not make the tree your stage
    For Christ, that King, potent.

    59. Know then, true valour there doth dwell
    Where men engage for God,
    Against the devil, death, and hell,
    And bear the wicked’s rod.

    60. These be the men that God doth count
    Of high and noble mind;
    These be the men that do surmount
    What you in nature find.

    61. First they do conquer their own hearts,
    All worldly fears, and then
    Also the devil’s fiery darts,
    And persecuting men.

    62. They conquer when they thus do fall,
    They kill when they do die:
    They overcome then most of all,
    And get the victory.

    63. The worldling understands not this,
    ’Tis clear out of his sight;
    Therefore he counts this world his bliss,
    And doth our glory slight.

    64. The lubber knows not how to spring
    The nimble footman’s stage;
    Neither can owls or jackdaws sing
    If they were in the cage.

    65. The swine doth not the pearls regard,
    But them doth slight for grains,
    Though the wise merchant labours hard
    For them with greatest pains.

    66. Consider man what I have said,
    And judge of things aright;
    When all men’s cards are fully played,
    Whose will abide the light?

    67. Will those, who have us hither cast?
    Or they who do us scorn?
    Or those who do our houses waste?
    Or us, who this have borne?

    68. And let us count those things the best
    That best will prove at last;
    And count such men the only blest,
    That do such things hold fast.

    69. And what though they us dear do cost,
    Yet let us buy them so;
    We shall not count our labour lost
    When we see others’ woe.

    70. And let saints be no longer blam’d
    By carnal policy;
    But let the wicked be asham’d
    Of their malignity.



THE JERUSALEM SINNER SAVED;

OR,

GOOD NEWS FOR THE VILEST OF MEN;

BEING A HELP FOR DESPAIRING SOULS, SHOWING THAT JESUS CHRIST WOULD HAVE
MERCY IN THE FIRST PLACE OFFERED TO THE BIGGEST SINNERS.

THE THIRD EDITION,

IN WHICH IS ADDED, AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE IN THE
WAY OF THE THEM THAT WOULD BELIEVE: FOR THE COMFORT OF THEM THAT FEAR
THEY HAVE SINNED AGAINST THE HOLY GHOST.

BY JOHN BUNYAN, OF BEDFORD.


London: Printed for Elizabeth Smith, at the Hand and Bible, on London
Bridge, 1691.

ADVERTISEMENT BY THE EDITOR.


THAT Bunyan, who considered himself one of the most notorious of
Jerusalem sinners, should write with the deepest earnestness upon this
subject, is not surprising. He had preached upon it with very peculiar
pleasure, and, doubtless, from many texts; and, as he says, ‘through
God’s grace, with great success.’ It is not probable that, with his
characteristic intensity of feeling, and holy fervour in preaching, he
ever delivered the same sermon twice; but this was a subject so in
unison with his own feelings and experience, that he must have dilated
upon it with even unusual interest and earnestness. The marrow of all
these exercises he concentrated in this treatise; and when his judgment
was, by severe internal conflicts, fully matured—upon the eve of the
close of his earthly pilgrimage, in the last year of his life, 1688—he
published it in a pocket volume of eight sheets. It was soon translated
into several languages, and became so popular as to pass through ten
editions in English by 1728. Like other favourite books, it was
ornamented with some very inferior wood-cuts.

The object of the author is fully explained in the title to his book.
It is to display the riches of Divine grace and mercy to the greatest
sinners—even to those whose conduct entitled them to be called ‘Satan’s
colonels, and captains, the leaders of his people; and to such as most
stoutly make head against the Son of God.’ It is to those who feel
themselves to be such, and who make a proper estimate of their own
characters, as in the sight of God, that the gracious proclamations of
the gospel are peculiarly directed. They to whom much is forgiven, love
much; and the same native energies which had been misdirected to
promote evil, when sanctified and divinely guided, become a great
blessing to the church, and to society at large.

Bunyan does not stoop to any attempt to reconcile the humbling
doctrines of grace to the self-righteous pride of those who,
considering themselves but little sinners, would feel contaminated by
the company of those who had been such great sinners, although they
were pardoned and sanctified by God. His great effort was directed to
relieve the distress and despair of those who were suffering under deep
convictions; still, his whole treatise shows that the doctrine of
salvation by grace, of free gift, is no encouragement to sin that grace
may abound, as some have blasphemously asserted. It is degrading to the
pride of those who have not drunk so deeply of sin, to be placed upon a
level with great sinners. But the disease is the same—in breaking one
commandment, the whole law is violated; and, however in some the moral
leprosy does not make such fearful ravages as in others, the slightest
taint conveys moral, spiritual, and eternal death. ALL, whether young
or old, great or small, must be saved by grace, or fall into perdition.
The difference between the taint of sin, and its awfully developed
leprosy, is given. Who so ready to fly to the physician as those who
feel their case to be desperate? and, when cured, they must love the
Saviour most.

Comparatively little sins before conviction, when seen in the glass of
God’s law, and in his holy presence, become great ones. Those who feel
themselves to be great sinners, are peculiarly invited to the arms of
the Saviour, who saves to the uttermost ALL that come unto him; and it
is thus that peculiar consolation is poured in, and the broken heart is
bound up. We are then called by name, as Bunyan forcibly describes it,
as men called by name before a court. ‘Who first cry out, “Here, Sir”;
and then shoulder and crowd, and say, “Pray give way, I am called into
the court.” This is thy case, wherefore say, “Stand away, devil, Christ
calls me; stand away, unbelief, Christ calls me; stand away, all ye my
discouraging apprehensions, for my Saviour calls me to him to receive
of his mercy.”’ ‘Wherefore, since Christ says come, let the angels make
a lane, and let all men give place, that the Jerusalem sinner may come
to Jesus Christ for mercy.’ How characteristic is this of the
peculiarly striking style of Bunyan! How solemn his warnings! ‘The
invitations of the gospel will be, to those who refuse them, the
hottest coals in hell.’ His reasonings against despair are equally
forcible: ‘’Tis a sin to begin to despair before one sets his foot over
the threshold of hell gate. What! despair of bread in a land that is
full of corn! despair of mercy, when our God is full of mercy! when he
goes about by his ministers, beseeching of sinners to be reconciled
unto him! Thou scrupulous fool, where canst thou find that God was ever
false to his promise, or that he ever deceived the soul that ventured
itself upon him?’ This whole treatise abounds with strong consolation
to those who are beset with fears, and who, because of these, are ready
to give way to despair; it ought to be put into the hands of all such,
let them belong to what party they may; for, like our author’s other
books, nothing of a sectarian nature can be traced in it, except we so
call the distinguishing truths of evangelical religion. There are some
very interesting references to Bunyan’s experience and life, and one
rather singular idea, in which I heartily concur; it is, that the
glorified saints will become part of the heavenly hierarchy of angels,
and take the places of those who fell from that exalted state (Rev
22:8,9).

To those whose souls are invaded by despair, or who fear that they have
committed the sin against the Holy Ghost—to all who pant to have their
faith strengthened, and hopes brightened, this little work is most
earnestly and affectionately commended.

GEORGE OFFOR.

TO THE READER.

COURTEOUS READER,


ONE reason which moved me to write and print this little book was,
because, though there are many excellent heart-affecting discourses in
the world that tend to convert the sinner, yet I had a desire to try
this simple method of mine; wherefore I make bold thus to invite and
encourage the worst to come to Christ for life.

I have been vile myself, but have obtained mercy; and I would have my
companions in sin partake of mercy too: and, therefore, I have writ
this little book.

The nation doth swarm with vile ones now, as ever it did since it was a
nation. My little book, in some places, can scarce go from house to
house, but it will find a suitable subject to spend itself upon. Now,
since Christ Jesus is willing to save the vilest, why should they not,
by name, be somewhat acquainted with it, and bid come to him under that
name?

A great sinner, when converted, seems a booty to Jesus Christ; he gets
by saving such an one; why then should both Jesus lose his glory and
the sinner lose his soul at once, and that for want of an invitation?

I have found, through God’s grace, good success in preaching upon this
subject, and perhaps, so I may by my writing upon it too.1 I have, as
you see, let down this net for a draught. The Lord catch some great
fishes by it, for the magnifying of his truth. There are some most vile
in all men’s eyes, and some are so in their own eyes too; but some have
their paintings, to shroud their vileness under; yet they are naked and
open unto the eyes of him with whom we have to do; and for all these,
God hath sent a Saviour, Jesus; and to all these the door is opened.

Wherefore, prithee, profane man, give this little book the reading.
Come; pardon, and a part in heaven and glory, cannot be hurtful to
thee. Let not thy lusts and folly drive thee beyond the door of mercy,
since it is not locked nor bolted up against thee. Manasseh was a bad
man, and Magdalene a bad woman, to say nothing of the thief upon the
cross, or of the murderers of Christ; yet they obtained mercy; Christ
willingly received them.

And dost thou think that those, once so bad, now they are in heaven,
repent them there because they left their sins for Christ when they
were in the world? I cannot believe, but that thou thinkest they have
verily got the best on’t. Why, sinner, do thou likewise. Christ, at
heaven gates, says to thee, Come hither; and the devil, at the gates of
hell, does call thee to come to him. Sinner, what sayest thou? Whither
wilt thou go? Don’t go into the fire; there thou wilt be burned! Don’t
let Jesus lose his longing, since it is for thy salvation, but come to
him and live.

One word more, and so I have done. Sinner, here thou dost hear of love;
prithee, do not provoke it, by turning it into wantonness. He that dies
for slighting love, sinks deepest into hell, and will there be
tormented by the remembrance of that evil, more than by the deepest
cogitation of all his other sins. Take heed, therefore; do not make
love thy tormentor, sinner. Farewell.

GOOD NEWS FOR THE VILEST OF MEN;

OR,

A HELP FOR DESPAIRING SOULS.

‘BEGINNING AT JERUSALEM.’—LUKE 24:47.


THE whole verse runs thus: ‘And that repentance and remission of sins
should be preached in his name among all nations, ‘beginning at
Jerusalem.’ The words were spoken by Christ, after he rose from the
dead, and they are here rehearsed after an historical manner, but do
contain in them a formal commission, with a special clause therein. The
commission is, as you see, for the preaching of the gospel, and is very
distinctly inserted in the holy record by Matthew and Mark. ‘Go-teach
all nations,’ &c. (Matt 28:19) ‘Go ye into all the world, and preach
the gospel to every creature’ (Mark 16:15). Only this clause is in
special mentioned by Luke, who saith, that as Christ would have the
doctrine of repentance and remission of sins preached in his name among
all nations, so he would have the people of Jerusalem to have the first
proffer thereof. Preach it, saith Christ, in all nations, but begin at
Jerusalem.

The apostles, then, though they had a commission so large as to give
them warrant to go and preach the gospel in all the world, yet by this
clause they were limited as to the beginning of their ministry; they
were to begin this work at Jerusalem. “Beginning at Jerusalem.”

Before I proceed to an observation upon the words, I must, but briefly,
touch upon two things: namely, FIRST, Show you what Jerusalem now was.
SECOND, Show you what it was to preach the gospel to them.

FIRST, Jerusalem is to be considered either, First, With respect to the
descent of her people; or, Second, With respect to her preference and
exaltation; or, Third, With respect to her present state, as to her
decays.

First, As to her descent, she was from Abraham, [by] the sons of Jacob,
a people that God singled out from the rest of the nations, to set his
love upon them.

Secondly, As to her preference or exaltation, she was the place of
God’s worship, and that which had in and with her the special tokens
and signs of God’s favour and presence, above any other people in the
world. Hence, the tribes went up to Jerusalem to worship; there was
God’s house, God’s high-priest, God’s sacrifices accepted, and God’s
eye, and God’s heart perpetually (Psa 76:1,2, 122; 1 Kings 9:3). But,

Thirdly, We are to consider Jerusalem also in her decays; for, as she
is so considered, she is the proper object of our text, as will be
further showed by and by.

Jerusalem, as I told you, was the place and seat of God’s worship, but
now decayed, degenerated, and apostatized.2 The Word, the rule of
worship, was rejected of them, and in its place they had put and set up
their own traditions: they had rejected, also, the most weighty
ordinances, and put in the room thereof their own little things (Matt
15; Mark 7). Jerusalem was therefore now greatly backslidden, and
become the place where the truth and true religion were much defaced.

It was also now become the very sink of sin and seat of hypocrisy, and
gulf where true religion was drowned. Here also now reigned
presumption, and groundless confidence in God, which is the bane of
souls. Amongst its rulers, doctors, and leaders, envy, malice, and
blasphemy vented itself against the power of godliness, in all places
where it was espied; as also against the promoters of it; yea, their
Lord and Maker could not escape them.

In a word, Jerusalem was now become the shambles, the very
slaughter-shop for saints. This was the place wherein the prophets,
Christ, and his people, were most horribly persecuted and murdered.
Yea, so hardened at this time was this Jerusalem in her sins, that she
feared not to commit the biggest, and to bind herself, by wish, under
the guilt and damning evil of it; saying, when she had murdered the Son
of God, ‘His blood be on us, and on our children.’ And though Jesus
Christ did, both by doctrine, miracles, and holiness of life, seek to
put a stop to their villanies, yet they shut their eyes, stopped their
ears, and rested not, till, as was hinted before, they had driven him
out of the world. Yea, that they might, if possible, have extinguished
his name, and exploded his doctrine out of the world, they, against all
argument, and in despite of heaven, its mighty hand, and undeniable
proof of his resurrection, did hire soldiers to invent a lie, saying,
his disciples stole him away from the grave; on purpose that men might
not count him the Saviour of the world, nor trust in him for the
remission of sins.

They were, saith Paul, contrary to all men: for they did not only shut
up the door of life against themselves, but forbade that it should be
opened to any else. ‘Forbidding us,’ saith he, ‘to speak to the
Gentiles, that they might be saved, to fill up their sins alway’ (1
Thess 2:14-16; Matt 23:35; 15:7-9; Mark 7:6-8; Matt 3:7-9; John
8:33,41; Matt 27:18; Mark 3:30; Matt 23:37; Luke 13:33,34; Matt 27:25;
20:11-16).

This is the city, and these are the people; this is their character,
and these are their sins: nor can there be produced their parallel in
all this world. Nay, what world, what people, what nation, for sin and
transgression, could or can be compared to Jerusalem? especially if you
join to the matter of fact the light they sinned against, and the
patience which they abused. Infinite was the wickedness upon this
account which they committed.

After all their abusings of wise men, and prophets, God sent unto them
John Baptist, to reduce them, and then his Son, to redeem them; but
they would be neither reduced nor redeemed, but persecuted both to the
death. Nor did they, as I said, stop here; the holy apostles they
afterwards persecuted also to death, even so many as they could; the
rest they drove from them unto the utmost corners.

SECOND, I come not to show you what it was to preach the gospel to
them. It was, saith Luke, to preach to them ‘repentance and remission
of sins’ in Christ’s name; or, as Mark has it, to bid them ‘repent and
believe the gospel’ (Mark 1:15). Not that repentance is a cause of
remission, but a sign of our hearty reception thereof. Repentance is
therefore here put to intimate, that no pretended faith of the gospel
is good that is not accompanied with it; and this he doth on purpose,
because he would not have them deceive themselves: for with what faith
can he expect remission of sins in the name of Christ, that is not
heartily sorry for them? Or how shall a man be able to give to others a
satisfactory account of his unfeigned subjection to the gospel, that
yet abides in his impenitency?

Wherefore repentance is here joined with faith, in the way of receiving
the gospel. Faith is that without which it cannot be received at all;
and repentance that without which it cannot be received unfeignedly.
When, therefore, Christ says, he would have a repentance and remission
of sins preached in his name among all nations, it is as much as to
say, I will that all men everywhere be sorry for their sins, and accept
of mercy at God’s hand through me, lest they fall under his wrath in
the judgment; for, as I have said, without repentance, what pretence
soever men have of faith, they cannot escape the wrath to come.
Wherefore Paul said, God commands ‘all men everywhere to repent,’ (in
order to their salvation): ‘because he hath appointed a day, in the
which he shall judge the world in righteousness by that man whom he
hath ordained’ (Acts 17:31).

And now, to come to this clause, ‘Beginning at Jerusalem’; that is,
that Christ would have Jerusalem have the first offer of the gospel. 1.
This cannot be so commanded because they had now any more right, of
themselves, thereto, than had any of the nations of the world; for
their sins had divested them of all self-deservings. 2. Nor yet because
they stood upon the advance-ground with the worst of the sinners of the
nations; nay, rather, the sinners of the nations had the advance-ground
of them: for Jerusalem was, long before she had added this iniquity to
her sin, worse than the very nations that God cast out before the
children of Israel (2 Chron 33). 3. It must, therefore, follow, that
this cause, ‘Beginning at Jerusalem,’ was put into this commission of
mere grace and compassion, even from the overflowings of the bowels of
mercy; for indeed they were the worst, and so in the most deplorable
condition of any people under the heavens.3

Whatever, therefore, their relation was to Abraham, Isaac, or
Jacob—however they formerly had been the people among whom God had
placed his name and worship, they were now degenerated from God, more
than the nations were from their idols, and were become guilty of the
highest sins which the people of the world were capable of committing.
Nay, none can be capable of committing of such pardonable sins as they
committed against their God, when they slew his Son, and persecuted his
name and Word.

[DOCTRINE.]


From these words, therefore, thus explained, we gain this
observation:—That Jesus Christ. would have mercy offered, in the first
place, to the biggest sinners

That these Jerusalem sinners were the biggest sinners that ever were in
the world, I think none will deny, that believes that Christ was the
best man that ever was in the world, and also was their Lord God. And
that they were to have the first offer of his grace, the text is as
clear as the sun; for it saith, ‘Beginning at Jerusalem.’ ‘Preach,’
saith he, ‘repentance and remission of sins’ to the Jerusalem sinners:
to the Jerusalem sinners in the first place. One would a-thought, since
the Jerusalem sinners were the worst and greatest sinners, Christ’s
greatest enemies, and those that not only despised his person,
doctrine, and miracles, but that, a little before, had had their hands
up to the elbows in his heart’s blood, that he should rather have said,
Go into all the world, and preach repentance and remission of sins
among all nations; and, after that, offer the same to Jerusalem; yea,
it had been infinite grace if he had said so. But what grace is this,
or what name shall we give it, when he commands that this repentance
and remission of sins, which is designed to be preached in all nations,
should first be offered to Jerusalem; in the first place to the worst
of sinners!

Nor was this the first time that the grace, which was in the heart of
Christ, thus showed itself to the world. For while he was yet alive,
even while he was yet in Jerusalem, and perceived, even among these
Jerusalem sinners, which was the most vile among them, he still, in his
preaching, did signify that he had a desire that the worst of these
worst should, in the first place, come unto him. The which he showeth,
where he saith to the better sort of them, ‘The publicans and the
harlots go into the kingdom of God before you’ (Matt 21:31). Also when
he compared Jerusalem with the sinners of the nations, then he commands
that the Jerusalem sinners should have the gospel at present confined
to them. ‘Go not,’ saith he, ‘into the way of the Gentiles, and into
any of the cities of the Samaritans enter ye not; but go rather to the
lost sheep of the house of Israel’ (Matt 10:5,6; 23:37). But go rather
to them, for they were in the most fearful plight. These, therefore,
must have the cream of the gospel, namely, the first offer thereof, in
his lifetime; yea, when he departed out of the world, he left this as
part of his last will with his preachers, that they also should offer
it first to Jerusalem. He had a mind, a careful mind, as it seems, to
privilege the worst of sinners with the fist offer of mercy, and to
take from among them a people, to be the first fruits unto God and to
the Lamb.

The 15th of Luke also is famous for this, where the Lord Jesus takes
more care, as appears there by three parables, for the lost sheep, lost
groat, and the prodigal son, than for the other sheep, the other pence,
or for the son that said he had never transgressed; yea, he shows that
there is joy in heaven, among the angels of God, at the repentance of
one sinner, more than over ninety and nine just persons which need no
repentance. After this manner, therefore, the mind of Christ was set on
the salvation of the biggest sinners in his lifetime. But join to this,
this clause, which he carefully put into the apostles’ commission to
preach, when he departed hence to the Father, and then you shall see
that his heart was vehemently set upon it; for these were part of his
last words with them, Preach my gospel to all nations, but that you
begin at Jerusalem.

Nor did the apostles overlook this clause when their Lord was gone into
heaven; they went first to them of Jerusalem, and preached Christ’s
gospel to them; they abode also there for a season and time, and
preached it to nobody else, for they had regard to the commandment of
their Lord. And it is to be observed, namely, that the first sermon
which they preached after the ascension of Christ, it was preached to
the very worst of these Jerusalem sinners, even to those that were the
murderers of Jesus Christ (Acts 2:23), for these are part of the
sermon: ‘Ye took him, and by wicked hands have crucified and slain
him.’ Yea, the next sermon, and the next, and also the next to that,
was preached to the self-same murderers, to the end they might be saved
(Acts 3:14-16; 4:10,11; 5:30; 7:52).

But we will return to the first sermon that was preached to these
Jerusalem sinners, by which will be manifest more than great grace, if
it be duly considered. For after that Peter, and the rest of the
apostles, had, in their exhortation, persuaded these wretches to
believe that they had killed the Prince of life; and after they had
duly fallen under the guilt of their murder, saying, ‘Men and brethren,
what shall we do?’ he replies, by an universal tender to them all in
general, considering them as Christ’s killers, that if they were sorry
for what they had done, and would be baptized for the remission of
their sins in his name, they should receive the gift of the Holy Ghost
(Acts 2:37,38).

This he said to them all, though he knew that they were such sinners.
Yea, he said it without the least stick or stop, or pause of spirit, as
to whether he had best to say so or no. Nay, so far off was Peter from
making an objection against one of them, that, by a particular clause
in his exhortation, he endeavours, that not one of them may escape the
salvation offered. ‘Repent,’ saith he, ‘and be baptized every one of
you.’ I shut out never an one of you; for I am commanded by my Lord to
deal with you, as it were, one by one, by the word of his salvation.
But why speaks he so particularly? Oh! there were reasons for it. The
people with whom the apostles were now to deal, as they were murderers
of our Lord, and to be charged in the general with his blood, so they
had their various and particular acts of villany in the guilt thereof,
now lying upon their consciences. And the guilt of these, their various
and particular acts of wickedness, could not, perhaps, be reached to a
removal thereof but by this particular application. Repent, every one
of you; be baptized, every one of you, in his name, for the remission
of sins, and you shall, every one of you, receive the gift of the Holy
Ghost.

Objector. ‘But I was one of them that plotted to take away his life.
May I be saved by him?’

Peter. Every one of you.

Objector. ‘But I was one of them that bare false witness against him.
Is there grace for me?’

Peter. For every one of you.

Objector. ‘But I was one of them that cried out, Crucify him, crucify
him; and desired that Barabbas, the murderer, might live, rather than
him. What will become of me, think you?’

Peter. I am to preach repentance and remission of sins to every one of
you, says Peter.

Objector. ‘But I was one of them that did spit in his face when he
stood before his accusers. I also was one that mocked him, when in
anguish he hanged bleeding on the tree. Is there room for me?’

Peter. For every one of you, says Peter.

Objector. ‘But I was one of them that, in his extremity, said, Give him
gall and vinegar to drink. Why may not I expect the same when anguish
and guilt is upon me?’

Peter. Repent of these your wickednesses, and here is remission of sins
for every one of you.

Objector. ‘But I railed on him, I reviled him, I hated him, I rejoiced
to see him mocked at by others. Can there be hope for me?’

Peter. There is, for every one of you. ‘Repent, and be baptized every
one of you in the name of Jesus Christ, for the remission of sins, and
ye shall receive the gift of the Holy Ghost.’ Oh! what a blessed ‘Every
one of you,’ is here! How willing was Peter, and the Lord Jesus, by his
ministry, to catch these murderers with the word of the gospel, that
they might be made monuments of the grace of God! How unwilling, I say,
was he, that any of these should escape the hand of mercy! Yea, what an
amazing wonder is it to think, that above all the world, and above
everybody in it, these should have the first offer of mercy! ‘Beginning
at Jerusalem.’

But was there not something of moment in this clause of the commission?
Did not Peter, think you, see a great deal in it, that he should thus
begin with these men, and thus offer, so particularly, this grace to
each particular man of them?

But, as I told you, this is not all; these Jerusalem sinners must have
this offer again and again; every one of them must be offered it over
and over. Christ would not take their first rejection for a denial, nor
their second repulse for a denial; but he will have grace offered once,
and twice, and thrice, to these Jerusalem sinners. Is not this amazing
grace? Christ will not be put off. These are the sinners that are
sinners indeed. They are sinners of the biggest sort; consequently,
such as Christ can, if they convert and be saved, best serve his ends
and designs upon. Of which more anon.

But what a pitch of grace is this! Christ is minded to amaze the world,
and to show that he acteth not like the children of men. This is that
which he said of old, ‘I will not execute the fierceness of my wrath, I
will not return to destroy Ephraim; for I am God and not man’ (Hosea
11:9).5 This is not the manner of men; men are shorter winded; men are
soon moved to take vengeance, and to right themselves in a way of wrath
and indignation. But God is full of grace, full of patience, ready to
forgive, and one that delights in mercy. All this is seen in our text.
The biggest sinners must first be offered mercy; they must, I say, have
the cream of the gospel offered unto them.

But we will a little proceed. In the third chapter we find, that they
who escaped converting by the first sermon, are called upon again to
accept of grace and forgiveness, for their murder committed upon the
Son of God. You have killed, yea, ‘ye denied the Holy One and the Just,
and desired a murderer to be granted unto you; and killed the Prince of
life.’ Mark, he falls again upon the very men that actually were, as
you have it in the chapters following, his very betrayers and murderers
(Acts 3:14,15), as being loath that they should escape the mercy of
forgiveness: and exhorts them again to repent, that their sins might
‘be blotted out’(verse 19,20).

Again, in the fourth chapter, he charges them afresh with this murder
(verse 10), but withal tells them salvation is in no other. Then, like
a heavenly decoy, he puts himself also among them, to draw them the
better under the net of the gospel; saying, ‘There is none other name
under heaven given among men, whereby we must be saved’ (verse 12).

In the fifth chapter, you find them railing at him, because he
continued preaching among them salvation in the name of Jesus. But he
tells them, that that very Jesus whom they had slain and hanged on a
tree, him God had raised up, and exalted ‘to be a Prince and a Saviour,
to give repentance to Israel, and forgiveness of sins’ (verse 29-31).
Still insinuating, that though they had killed him, and to this day
rejected him, yet his business was to bestow upon them repentance and
forgiveness of sins.

’Tis true, after they began to kill again, and when nothing but killing
would serve their turn, then they that were scattered abroad went
everywhere preaching the word. Yet even some of them so hankered after
the conversion of the Jews, that they preached the gospel only to them.
Also the apostles still made their abode at Jerusalem, in hopes that
they might let down their net for another draught of these Jerusalem
sinners. Neither did Paul and Barnabas, who were the ministers of God
to the Gentiles, but offer the gospel, in the first place, to those of
them that, for their wickedness, were scattered, like vagabonds, among
the nations; yea, and when they rendered rebellion and blasphemy for
their service and love, they replied it was necessary that the word of
God should first have been spoken to them (Acts 1:8; 13:46,47).

Nor was this their preaching unsuccessful among these people: but the
Lord Jesus so wrought with the word thus spoken, that thousands of them
came flocking to him for mercy. Three thousand of them closed with him
at the first; and, afterwards, two thousand more; for now they were in
number about five thousand; whereas, before sermons were preached to
these murderers, the number of the disciples was not above ‘a hundred
and twenty’ (Acts 1:15; 2:41; 4:4).

Also among these people that thus flocked to him for mercy, there was a
‘great company of the priests’ (Acts 6:7). Now, the priests were they
that were the greatest of these biggest sinners; they were the
ringleaders, they were the inventors and ringleaders in the mischief.
It was they that set the people against the Lord Jesus, and that were
the cause why the uproar increased, until Pilate had given sentence
upon him. ‘The chief priests and elders,’ says the text, ‘persuaded
(the people) the multitude, that they should ask Barabbas, and destroy
Jesus’ (Matt 27:20). And yet, behold the priests, yea, a great company
of the priests, became obedient to the faith.6

Oh, the greatness of the grace of Christ, that he should be thus in
love with the souls of Jerusalem sinners! that he should be thus
delighted with the salvation of the Jerusalem sinners! that he should
not only will that his gospel should be offered them, but that it
should be offered unto them first, and before other sinners were
admitted to a hearing of it. ‘Begin at Jerusalem.’

Was this doctrine well believed, where would there be a place for a
doubt, or a fear of the damnation of the soul, if the sinner be
penitent, how bad a life soever he has lived, how many soever in number
are his sins? But this grace is hid from the eyes of men; the devil
hides it from them; for he knows it is alluring, he knows it has an
attracting virtue in it; for this is it that, above all arguments, can
draw the soul to God. I cannot help it, but must let drop another word.
The first church, the Jerusalem church, from whence the gospel was to
be sent into all the world, was a church made up of Jerusalem sinners.
These great sinners were here the most shining monuments of the
exceeding grace of God.

Thus, you see, I have proved the doctrine; and that not only by showing
you that this was the practice of the Lord Jesus Christ in his
lifetime, but his last will when he went up to God; saying, Begin to
preach at Jerusalem. Yea, it is yet further manifested, in that when
his ministers first began to preach there, he joined his power to the
word, to the converting of thousands of his betrayers and murderers,
and also many of the ringleading priests, to the faith.

I shall now proceed, and shall show you, FIRST, The reasons of the
point. SECOND, And then make some application of the whole.

[THE REASONS OF THE POINT.]


The observation, you know, is this: Jesus Christ would have mercy
offered, in the first place, to the biggest sinners, to the Jerusalem
sinners: ‘Preach repentance, and remission of sins, in my name, among
all nations, beginning at Jerusalem.’

The reasons of the point are:—

First, Because the biggest sinners have most need thereof.

He that has most need, reason says, should be helped first. I mean,
when a helping hand is offered, and now it is; for the gospel of the
grace of God is sent to help the world (Act 16:9). But the biggest
sinner has most need. Therefore, in reason, when mercy is sent down
from heaven to men, the worst of men should have the first offer of it.
‘Begin at Jerusalem.’ This is the reason which the Lord Christ himself
renders, why, in his lifetime, he left the best, and turned him to the
worst; why he sat so loose from the righteous, and stuck so close to
the wicked. ‘The whole,’ saith he, ‘have no need of the physician, but
the sick. I came not to call the righteous, but the sinners to
repentance’ (Mark 2:15-17).7

Above, you read that the scribes and Pharisees said to his disciples,
‘How is it that he eateth and drinketh with publicans and sinners?’
Alas! they did not know the reason; but the Lord renders them one, and
such an one as is both natural and cogent, saying, These have need,
most need. Their great necessity requires that I should be most
friendly, and show my grace first to them.

Not that the other were sinless, and so had no need of a Saviour; but
the publicans and their companions were the biggest sinners; they were,
as to view, worse than the scribes; and, therefore, in reason, should
be helped first, because they had most need of a Saviour.

Men that are at the point to die, have more need of the physician than
they that are but now and then troubled with a heart-fainting qualm.
The publicans and sinners were, as it were, in the mouth of death;
death was swallowing of them down:8 and, therefore, the Lord Jesus
receives them first; offers them mercy first. ‘The whole have no need
of the physician, but the sick. I came not to call the righteous, but
the sinners to repentance.’ The sick, as I said, is the biggest sinner,
whether he sees his disease or not. He is stained from head to foot,
from heart to life and conversation. This man, in every man’s judgment,
has the most need of mercy. There is nothing attends him from bed to
board, and from board to bed again, but the visible characters, and
obvious symptoms, of eternal damnation. This, therefore, is the man
that has need, most need; and, therefore, in reason, should be helped
in the first place. Thus it was with the people concerned in the text;
they were the worst of sinners, Jerusalem sinners, sinners of the
biggest size; and, therefore, such as had the greatest need; wherefore
they must have mercy offered to them, before it be offered to anywhere
else in the world. ‘Begin at Jerusalem,’ offer mercy first to a
Jerusalem sinner. This man has most need, he is furthest from God,
nearest to hell, and so one that has most need. This man’s sins are in
number the most, in cry the loudest, in weight the heaviest, and,
consequently, will sink him soonest; wherefore he has most need of
mercy. This man is shut up in Satan’s hand, fastest bound in the cords
of his sins: one that justice is whetting his sword to cut off; and,
therefore, has most need, not only of mercy, but that it should be
extended to him in the first place.

But a little further to show you the true nature of this reason, to
wit, That Jesus Christ would have mercy offered, in the first place, to
the biggest sinners.

First, Mercy ariseth from the bowels and compassion, from pity, and
from a feeling of the condition of those in misery. ‘In his love, and
in his pity, he redeemed them.’ And again, ‘The Lord is pitiful, very
pitiful, and of tender mercy’ (Isa 63:9; James 5:11).

Now, where pity and compassion is, there is yearning of bowels; and
where there is that, there is a readiness to help. And, I say again,
the more deplorable and dreadful the condition is, the more directly
doth bowels and compassion turn themselves to such, and offer help and
deliverance. All this flows from our first scripture proof, I came to
call them that have need; to call them first, while the rest look on
and murmur.

‘How shall I give thee up, Ephraim?’ Ephraim was a revolter from God, a
man that had given himself up to devilism; a company of men, the ten
tribes that worshipped devils, while Judah kept with his God. But ‘how
shall I give thee up, Ephraim? How shall I deliver thee, Israel? How
shall I make thee as Admah? How shall I set thee as Zeboim? [and yet
thou art worse than they, nor has Samaria committed half thy sins (Eze
16:46-51)] Mine heart is turned within me, my repentings are kindled
together’ (Hosea 11:8).

But where do you find that ever the Lord did thus rowl9 in his bowels
for and after any self-righteous man? No, no; they are the publicans
and harlots, idolaters and Jerusalem sinners, for whom his bowels thus
yearn and tumble about within him: for, alas! poor worms, they have
most need of mercy.

Had not the good Samaritan more compassion for that man that fell among
thieves (though that fall was occasioned by his going from the place
where they worshipped God, to Jericho, the cursed city), than we read
he had for any other besides? His wine was for him, his oil was for
him, his beast for him; his penny, his care, and his swaddling bands
for him; for, alas! wretch, he had most need (Luke 10:30-35).

Zaccheus the publican, the chief of the publicans, one that had made
himself the richer by wronging of others; the Lord at that time singled
him out from all the rest of his brother publicans, and that in the
face of many Pharisees, and proclaimed in the audience of them all,
that that day salvation was come to his house (Luke 19:1-8).

The woman, also, that had been bound down by Satan for eighteen years
together, his compassions putting him upon it, he loosed her, though
those that stood by snarled at him for so doing (Luke 13:11-13).

And why the woman of Sarepta, and why Naaman the Syrian, rather than
widows and lepers of Israel, but because their conditions were more
deplorable; for that they were most forlorn, and furthest from help
(Luke 4:25,27).

But I say, why all these, thus named? Why have we not a catalogue of
some holy men that were so in their own eyes, and in the judgment of
the world? Alas! if, at any time, any of them are mentioned, how
seemingly coldly doth the record of scripture present them to us?
Nicodemus, a night professor, and Simon the Pharisee, with his fifty
pence, and their great ignorance of the methods of grace, we have now
and then touched upon.

Mercy seems to be out of its proper channel when it deals with
self-righteous men; but then it runs with a full stream when it extends
itself to the biggest sinners. As God’s mercy is not regulated by man’s
goodness, nor obtained by man’s worthiness, so not much set out by
saving of any such. But more of this anon.

And here let me ask my reader a question: Suppose that, as thou art
walking by some pond side, thou shouldst espy in it four or five
children, all in danger of drowning, and one in more danger than all
the rest; judge which has most need to be helped out first? I know thou
wilt say, he that is nearest drowning. Why, this is the case; the
bigger sinner, the nearer drowning; therefore, the bigger sinner, the
more need of mercy; yea, of help, by mercy, in the first place. And to
this our text agrees, when it saith, ‘Beginning at Jerusalem.’ Let the
Jerusalem sinner, says Christ, have the first offer, the first
invitation, the first tender of my grace and mercy; for he is the
biggest sinner, and so has most need thereof.

Second, Christ Jesus would have mercy offered, in the first place, to
the biggest sinners, because when they, any of them, receive it, it
redounds most to the fame of his name.

Christ Jesus, as you may perceive, has put himself under the term of a
physician, a doctor for curing of diseases; and you know that applause
and fame are things that physicians much desire. That is it that helps
them to patients; and that, also, that will help their patients to
commit themselves to their skill, for cure, with the more confidence
and repose of spirit. And the best way for a doctor or physician to get
himself a name, is, in the first place, to take in hand, and cure, some
such as all others have given up for lost and dead. Physicians get
neither name nor fame by pricking of wheals,10 or picking out thistles,
or by laying of plasters to the scratch of a pin; every old woman can
do this. But if they would have a name and a fame, if they will have it
quickly, they must, as I said, do some great and desperate cures. Let
them fetch one to life that was dead; let them recover one to his wits
that was mad; let them make one that was born blind to see; or let them
give ripe wits to a fool: these are notable cures, and he that can do
thus, and if he doth thus first, he shall have the name and fame he
desires; he may lie a-bed till noon.

Why, Christ Jesus forgiveth sins for a name, and so begets for himself
a good report in the hearts of the children of men. And, therefore, in
reason he must be willing, as, also, he did command, that his mercy
should be offered first to the biggest sinners. I will forgive their
sins, iniquities, and transgressions, says he, ‘And it shall be to me a
name of joy, a praise and an honour, before all the nations of the
earth’ (Jer 33:8,9).

And hence it is, that, at his first appearing, he took upon him to do
such mighty works; he got a fame thereby, he got a name thereby (Matt
4:23,24).

When Christ had cast the legion of devils out of the man of whom you
read (Mark 5), he bid him go home to his friends, and tell it. ‘Go
home,’ saith he, ‘to thy friends, and tell them how great things God
hath done for thee, and hath had compassion on thee’ (Mark 5:19).
Christ Jesus seeks a name, and desireth a fame in the world; and,
therefore, or the better to obtain that, he commands that mercy should
first be proffered to the biggest sinners; because, by the saving of
one of them, he makes all men marvel. As it is said of the man last
mentioned, whom Christ cured towards the beginning of his ministry.
‘And he departed,’ says the text, ‘and began to publish in Decapolis
how great things Jesus had done for him; and all men did marvel’ (Mark
5:20).

When John told Christ, that they saw one casting out devils in his
name, and they forbade him, because he followed not with them, what is
the answer of Christ? ‘Forbid him not; for there is no man which shall
do a miracle in my name, that can lightly speak evil of me’ (Mark
9:39). No; they will rather cause his praise to be heard, and his name
to be magnified, and so put glory on the head of Christ.

But we will follow, a little, our metaphor. Christ, as I said, has put
himself under the term of a physician; consequently, he desireth that
his fame, as to the salvation of sinners, may spread abroad, that the
world may see what he can do. And to this end, has not only commanded
that the biggest sinners should have the first offer of his mercy, but
has, as physicians do,11 put out his bills, and published his doings,
that things may be read and talked of. Yea, he has, moreover, in these,
his blessed bills, the holy scriptures I mean, inserted the very names
of persons, the places of their abode, and the great cures that, by the
means of his salvation, he has wrought upon them to this very end. Here
is, Item, such an one, by my grace and redeeming blood, was made a
monument of everlasting life; and such an one, by my perfect obedience,
became an heir of glory. And then he produceth their names. Item, I
saved Lot from the guilt and damnation that he had procured for himself
by his incest. Item, I saved David from the vengeance that belonged to
him for committing of adultery and murder. Here is, also, Solomon,
Manasseh, Peter, Magdalene, and many others, made mention of in this
book. Yea, here are their names, their sins, and their salvations
recorded together, that you may read and know what a Saviour he is, and
do him honour in the world. For why are these things thus recorded, but
to show to sinners what he can do, to the praise and glory of his
grace? And it is observable, as I said before, we have but very little
of the salvation of little sinners mentioned in God’s book, because
that would not have answered the design, to wit, to bring glory and
fame to the name of the Son of God.

What should be the reason, think you, why Christ should so easily take
a denial of the great ones that were the grandeur of the world, and
struggle so hard for hedge-creepers12 and highwaymen, as that parable
seems to import he doth, but to show forth the riches of the glory of
his grace, to his praise? (Luke 14). This, I say, is one reason, to be
sure. They that had their grounds, their yoke of oxen, and their
marriage joys, were invited to come; but they made the excuse, and that
served the turn. But when he comes to deal with the worst, he saith to
his servants, Go ye out and bring them in hither. ‘Go out quickly-and
bring in hither the poor, the maimed, the halt, and the blind.’ And
they did so. And he said again, ‘Go out into the highways and hedges,
and compel them to come in, that my house may be filled’ (Luke
14:18,19,23). These poor, lame, maimed, blind, hedge-creepers, and
highwaymen, must come in, must be forced in. These, if saved, will make
his merit shine.

When Christ was crucified, and hanged up between the earth and heavens,
there were two thieves crucified with him; and, behold, he lays hold of
one of them, and will have him away with him to glory. Was not this a
strange act, and a display of unthought-of grace? Were there none but
thieves there, or were the rest of that company out of his reach? Could
he not, think you, have stooped from the cross to the ground, and have
laid hold on some honester man, if he would? Yes, doubtless. Oh! but
then he would not have displayed his grace, nor so have pursued his own
designs, namely, to get to himself a praise and a name; but now he has
done it to purpose. For who that shall read this story, but must
confess, that the Son of God is full of grace; for a proof of the
riches thereof, he left behind him, when, upon the cross, he took the
thief away with him to glory. Nor can this one act of his be buried; it
will be talked of, to the end of the world, to his praise. ‘Men shall
speak of the might of thy terrible acts; and I will declare thy
greatness. They shall abundantly utter the memory of thy great
goodness, and shall sing of thy righteousness-They shall speak of the
glory of thy kingdom, and talk of thy power; to make known to the sons
of men his mighty acts, and the glorious majesty of his kingdom’ (Psa
145:6-12).

When the Word of God came among the conjurors and those soothsayers,
that you read of (Acts 19), and had prevailed with some of them to
accept of the grace of Christ, the Holy Ghost records it with a boast,
for that it would redound to his praise, saying, ‘Many of them also
which used curious arts brought their books together, and burned them
before all men; and they counted the price of them, and found it fifty
thousand pieces of silver. So mightily grew the Word of God, and
prevailed’ (Acts 19:19,20). It wrenched out of the clutches of Satan
some of those of whom he thought himself most sure. ‘So mightily grew
the Word of God.’ It grew mightily, it encroached upon the kingdom of
the devil. It pursued him, and took the prey; it forced him to let go
his hold! It brought away captive, as prisoners taken by force of arms,
some of the most valiant of his army. It fetched back from, as it were,
the confines of hell, some of those that were his most trusty, and
that, with hell, had been at an agreement. It made them come and
confess their deeds, and burn their books before all men. ‘So mightily
grew the Word of God, and prevailed.’ Thus, therefore, you see why
Christ will have offered mercy, in the first place, to the biggest
sinners; they have most need thereof; and this is the most ready way to
extol his name ‘that rideth upon the heavens’ to our help. But,

Third, Christ Jesus would have mercy offered, in the first place, to
the biggest sinners, because, by their forgiveness and salvation,
others, hearing of it, will be encouraged the more to come to him for
life.

For the physician, by curing the most desperate at the first, doth not
only get himself a name, but begets encouragement in the minds of other
diseased folk to come to him for help. Hence you read of our Lord, that
after, through his tender mercy, he had cured many of great diseases,
his fame was spread abroad: ‘They brought unto him all sick people that
were taken with divers diseases and torments, and those which were
possessed with devils, and those which were lunatic, and those that had
the palsy, and he healed them. And there followed him great multitudes
of people from Galilee, and Decapolis, and Jerusalem, and Judea, and
from beyond Jordan’ (Matt 4:24,25). See here, he first, by working,
gets himself a fame, a name, and renown; and now men take
encouragement, and bring, from all quarters, their diseased to him,
being helped, by what they had heard, to believe that their diseased
should be healed.

Now, as he did with those outward cures, so he does in the proffers of
his grace and mercy; he proffers that, in the first place, to the
biggest sinners, that others may take heart to come to him to be saved.
I will give you a scripture or two. I mean to show you that Christ, by
commanding that his mercy should, in the first place, be offered to the
biggest of sinners, has a design thereby to encourage and provoke
others to come also to him for mercy. ‘God,’ said Paul, ‘who is rich in
mercy, for his great love wherewith he loved us, even when we were dead
in sins, hath quickened us together with Christ (by grace ye are
saved); and hath raised us up together, and made us sit together in
heavenly places in Christ Jesus.’ But why did he do all this? ‘That in
the ages to come he might show the exceeding riches of his grace in his
kindness towards us through Christ Jesus’ (Eph 2:4-7). See, here is a
design; God lets out his mercy to Ephesus of design, even to show to
the ages to come the exceeding riches of his grace, in his kindness to
them through Christ Jesus. And why, to show, by these, the exceeding
riches of his grace to the ages to come, through Christ Jesus? But to
allure them, and their children also to come to him, and to partake the
same grace through Christ Jesus?13

But what was Paul, and the Ephesian sinners? (of Paul we will speak
anon.) These Ephesian sinners, they were men dead in sins; men that
walked according to the dictates and motions of the devil; worshippers
of Diana, that effeminate goddess; men far off from God, aliens and
strangers to all good things; such as were far off from that, as I
said, and, consequently, in a most deplorable condition. As the
Jerusalem sinners were of the highest sort among the Jews, so these
Ephesian sinners were of the highest sort among the Gentiles (Eph
2:1-3,11,12; Acts 19:35). Wherefore, as by the Jerusalem sinners, in
saving them first, he had a design to provoke others to come to him for
mercy, so the same design is here set on foot again, in his calling and
converting the Ephesian sinners, ‘That in the ages to come he might
show the exceeding riches of his grace,’ says he, ‘in his kindness
towards us through Christ Jesus.’ There is yet one hint behind. It is
said that God saved these ‘for his great love’; that is, as I think,
for the setting forth, for the commendation of his love, for the
advance of his love, in the hearts and minds of them that should come
after. As who should say, God has had mercy upon, and been gracious to
you, that he might show to others, for their encouragement, that they
have ground to come to him to be saved. When God saves one great
sinner, it is to encourage another great sinner to come to him for
mercy.

He saved the thief, to encourage thieves to come to him for mercy; he
saved Magdalene, to encourage other Magdalenes to come to him for
mercy; he saved Saul, to encourage Sauls to come to him for mercy; and
this Paul himself doth say, ‘For this cause,’ saith he, ‘I obtained
mercy, that in me first Jesus Christ might show forth all
long-suffering, for a pattern to them which should hereafter believe on
him to life everlasting’ (1 Tim 1:16). How plain are the words! Christ,
in saving of me, has given to the world a pattern of his grace, that
they might see, and believe, and come, and be saved; that they that are
to be born hereafter might believe on Jesus Christ to life everlasting.

But what was Paul? Why, he tells you himself; I am, says he, the chief
of sinners. I was, says he, a blasphemer, a persecutor, an injurious
person; but I obtained mercy (1 Tim 1:13,14). Ay, that is well for you,
Paul; but what advantage have we thereby? Oh, very much, saith he; for,
‘for this cause I obtained mercy, that in me first Jesus Christ might
show forth all long-suffering, for a pattern to them which should
hereafter believe on him to life everlasting’ (verse 16). Thus,
therefore, you see that this third reason is of strength; namely, that
Jesus Christ would have mercy offered, in the first place, to the
biggest sinners, because, by their forgiveness and salvation, others,
hearing of it, will be encouraged the more to come to him for mercy. It
may well, therefore, be said to God, Thou delightest in mercy, and
mercy pleases thee (Micah 7:18).

But who believes that this was God’s design in showing mercy of
old—namely, that we that come after might take courage to come to him
for mercy; or that Jesus Christ would have mercy offered, in the first
place, to the biggest sinners, to stir up others to come to him for
life? This is not the manner of men, O God! But David saw this betimes;
therefore he makes this one argument with God, that he would blot out
his transgressions, that he would forgive his adultery, his murders,
and horrible hypocrisy. Do it, O Lord, saith he, do it, and ‘then will
I teach transgressors thy ways, and sinners shall be converted unto
thee’ (Psa 2:7-13). He knew that the conversion of sinners would be a
work highly pleasing to God, as being that which he had designed before
he made mountain or hill: wherefore he comes, and he saith, Save me, O
Lord; if thou wilt but save me, I will fall in with thy design; I will
help to bring what sinners to thee I can. And, Lord, I am willing to be
made a preacher myself, for that I have been a horrible sinner;
wherefore, if thou shalt forgive my great transgressions, I shall be a
fit man to tell of thy wondrous grace to others. Yea, Lord, I dare
promise, that if thou wilt have mercy upon me, it shall tend to the
glory of thy grace, and also to the increase of thy kingdom; for I will
tell it, and sinners will hear on’t. And there is nothing so suiteth
with the hearing sinner as mercy; and to be informed that God is
willing to bestow it upon him. ‘I will teach transgressors thy ways;
and sinners shall be converted unto thee.’

Nor will Christ Jesus miss of his design in proffering of mercy, in the
first place, to the biggest sinners. You know what work the Lord, by
laying hold of the woman of Samaria, made among the people there. They
knew that she was a town sinner, an adulteress; yea, one that, after
the most audacious manner, lived in uncleanness with a man that was not
her husband. But when she, from a turn upon her heart, went into the
city, and said to her neighbours, ‘Come,’ Oh, how they came! how they
flocked out of the city to Jesus Christ! ‘Then they went out of the
city, and came to him.’ ‘And many of the Samaritans of that city
(people, perhaps, as bad as herself) believed on him for the saying of
the woman, which testified, He told me all that ever I did’ (John
4:39). That word, ‘He told me all that ever I did,’ was a great
argument with them; for by that they gathered, that though he knew her
to be vile, yet he did not despise her, nor refuse to show how willing
he was to communicate his grace unto her; and this fetched over, first
her, then them.

This woman, as I said, was a Samaritan sinner, a sinner of the worst
complexion; for the Jews abhorred to have ought to do with them (verse
9), wherefore none more fit than she to be made one of the decoys of
heaven, to bring others of these Samaritan wild-fowls under the net of
the grace of Christ; and she did the work to purpose. Many, and many
more of the Samaritans believed on him (verse 40-42). The heart of man,
though set on sin, will, when it comes once to a persuasion that God is
willing to have mercy upon us, incline to come to Jesus Christ for
life. Witness those turn-aways from God that you also read of in
Jeremiah; for after they had heard, three or four times over, that God
had mercy for backsliders, they broke out, and said, ‘Behold, we come
unto thee; for thou art the Lord our God.’ (Jer 3:22); or, as those in
Hosea did, ‘For in thee the fatherless findeth mercy’ (Hosea 14:1-3).

Mercy, and the revelation thereof, is the only antidote against sin.
’Tis of a thawing nature; ’twill loose the heart that is frozen up in
sin; yea, ’twill make the unwilling willing to come to Jesus Christ for
life. Wherefore, do you think, was it that Jesus Christ told the
adulterous woman, and that before so many sinners, that he had not
condemned her, but to allure her, with them there present, to hope to
find favour at his hands? As he also saith, in another place, ‘I came
not to judge, but to save the world.’ For might they not thence most
rationally conclude, that if Jesus Christ had rather save than damn an
harlot, there was encouragement for them [although great sinners] to
come to him for mercy.

I heard once a story from a soldier, who, with his company, had laid
siege against a fort, that so long as the besieged were persuaded their
foes would show them no favour, they fought like madmen; but when they
saw one of their fellows taken, and received to favour, they all came
tumbling down from their fortress, and delivered themselves into their
enemies’ hands. I am persuaded, did men believe that there is that
grace and willingness in the heart of Christ to save sinners, as the
Word imports there is, they would come tumbling into his arms: but
Satan has blinded their minds that they cannot see this thing. Howbeit,
the Lord Jesus has, as I said, that others might take heart and come to
him, given out a commandment, that mercy should, in the first place, be
offered to the biggest sinners. ‘Begin,’ saith he, ‘at Jerusalem’; and
thus I end the third reason.

Fourth, Jesus Christ would have mercy offered, in the first place, to
biggest sinners, because that is the way, if they receive it, most to
weaken the kingdom of Satan, and to keep it lowest in every age of the
world.

The biggest sinners, they are Satan’s colonels and captains, the
leaders of his people, and they that most stoutly make head against the
Son of God. Wherefore, let these first be conquered, and his kingdom
will be weak. When Ishbosheth had lost his Abner, the kingdom was made
weak, nor did he sit but tottering then upon his throne. So, when Satan
loseth his strong men, them that are mighty to work iniquity, and
dexterous to manage others in the same, then is his kingdom weak (2 Sam
3). Therefore, I say, Christ doth offer mercy, in the first place, to
such, the more to weaken his kingdom. Christ Jesus was glad to see
Satan fall like lightning from heaven; that is, suddenly, or head-long;
and it was, surely, by casting of him out of strong possession, and by
recovering of some notorious sinners out of his clutches (Luke
10:17-19).

Samson, when he would pull down the Philistines’ temple, took hold of
the two main pillars of it, and, breaking them, down came the house.
Christ came to destroy the works of the devil, and to destroy by
converting grace, as well as by redeeming blood. Now, sin swarms, and
lieth by legions, and whole armies, in the souls of the biggest
sinners, as in garrisons;14 wherefore, the way, the most direct way, to
destroy it, is first to deal with such sinners by the word of his
gospel, and by the merits of his passion.

For example, though I shall give you but a homely one; suppose a family
to be very lousy, and one or two of the family to be in chief the
breeders, the way, the quickest way, to clean that family, or at least
to weaken the so swarming of those vermin, is, in the first place, to
sweeten the skin, head, and clothes of the chief breeders; and then,
though all the family should be apt to breed them, the number of them,
and so the greatness of that plague there, will be the more impaired.
Why, there are some people that are in chief the devil’s sin-breeders
in the towns and places where they live. The place, town, or family
where they live, must needs be horribly lousy, and, as it were, eaten
up with vermin. Now, let the Lord Jesus, in the first place, cleanse
these great breeders, and there will be given a nip to those swarms of
sins that used to be committed in such places throughout the town,
house, or family, where such sin-breeding persons used to be.

I speak by experience. I was one of these lousy ones, one of these
great sin-breeders; I infected all the youth of the town where I was
born, with all manner of youthful vanities. The neighbours counted me
so; my practice proved me so: wherefore Christ Jesus took me first; and
taking me first, the contagion was much allayed all the town over. When
God made me sigh, they would hearken, and inquiringly say, What’s the
matter with John? They also gave their various opinions of me; but, as
I said, sin cooled, and failed, as to his full career. When I went out
to seek the bread of life, some of them would follow, and the rest be
put into a muse 15 at home. Yea, almost the town, at first, at times
would go out to hear at the place where I found good; yea, young and
old for a while had some reformation on them; also some of them,
perceiving that God had mercy upon me, came crying to him for mercy
too.

But what need I give you an instance of poor I; I will come to Manasseh
the king. So long as he was a ringleading sinner, the great idolater,
and chief for devilism, the whole land flowed with wickedness; for he
made them to sin (2 Chron 33), and do worse than the heathen that dwelt
round about them, or that was cast out from before them: but when God
converted him, the whole land was reformed. Down went the groves, the
idols, and altars of Baal, and up went true religion in much of the
power and purity of it. You will say, The king reformed by power. I
answer, doubtless, and by example too; for people observe their
leaders; as their fathers did, so did they (2 Kings 17:41). This,
therefore, is another reason why Jesus would have mercy offered, in the
first place, to the biggest sinners, because that is the best way, if
they receive it, most to weaken the kingdom of Satan, and to keep it
poor and low.

And do you not think now, that if God would but take hold of the hearts
of some of the most notorious in your town, in your family, or country,
that this thing would be verified before your faces? It would, it
would, to the joy of you that are godly, to the making of hell to sigh,
to the great suppressing of sin, the glory of Christ, and the joy of
the angels of God.16 And ministers, should, therefore, that this work
might go on, take advantages to persuade with the biggest sinners to
come into Christ, according to my text, and their commission,
‘Beginning at Jerusalem.’

Fifth, Jesus Christ would have mercy offered, in the first place, to
the biggest sinners, because such, when converted, are usually the best
helps in the church against temptations, and fittest for the support of
the feeble-minded there.

Hence, usually, you have some such in the first plantation of churches,
or quickly upon it. Churches would do but sorrily, if Christ Jesus did
not put such converts among them; they are the monuments and mirrors of
mercy. The very sight of such a sinner in God’s house, yea, the very
thought of him, where the sight of him cannot be had, is ofttimes
greatly for the help of the faith of the feeble.

When the churches, saith Paul, that were in Judea, heard this
concerning me, that he which persecuted them in time past, now preached
the faith which once he destroyed, ‘they glorified God in me’ (Gal
1:20-24). ‘Glorified God.’ How is that? Why, they praised him, and took
courage to believe the more in the mercy of God; for that he had had
mercy on such a great sinner as he. They glorified God ‘in me’; they
wondered that grace should be so rich, as to take hold of such a wretch
as I was; and for my sake believed in Christ the more.

There are two things that great sinners are acquainted with, when they
come to divulge them to the saints, that are a great relief to their
faith. 1. The contests that they usually have with the devil at their
parting with him. 2. Their knowledge of his secrets in his workings.

1. For first, The biggest sinners17 have usually great contests with
the devil at their partings; and this is an help to saints: for
ordinary saints find afterwards what the vile ones find at first, but
when, at the opening of hearts, the one finds himself to be as the
other—the one is a comfort to the other. The lesser sort of sinners
find but little of this, till after they have been some time in
profession; but the vile man meets with his at the beginning. Wherefore
he, when the other is down, is ready to tell that he has met with the
same before; for, I say, he has had it before. Satan is loath to part
with a great sinner. ‘What, my true servant,’ quoth he, ‘my old
servant, wilt thou forsake me now? Having so often sold thyself to me
to work wickedness, wilt thou forsake me now? Thou horrible wretch,
dost not know, that thou has sinned thyself beyond the reach of grace,
and dost thou think to find mercy now? Art not thou a murderer, a
thief, a harlot, a witch, a sinner of the greatest size, and dost thou
look for mercy now? Dost thou think that Christ will foul his fingers
with thee? It is enough to make angels blush, saith Satan, to see so
vile an one knock at heaven-gates for mercy, and wilt thou be so
abominably bold to do it?’ 18 Thus Satan dealt with me, says the great
sinner, when at first I came to Jesus Christ. And what did you reply?
saith the tempted. Why, I granted the while charge to be true, says the
other. And what, did you despair, or how? No, saith he, I said, I am
Magdalene, I am Zaccheus, I am the thief, I am the harlot, I am the
publican, I am the prodigal, and one of Christ’s murderers; yea, worse
than any of these; and yet God was so far off from rejecting of me, as
I found afterwards, that there was music and dancing in his house for
me, and for joy that I was come home unto him. O blessed be God for
grace (says the other), for then, I hope, there is favour for me. Yea,
as I told you, such an one is a continual spectacle in the church, for
every one by to behold God’s grace and wonder by.

2. And as for the secrets of Satan, such as are suggestions to question
the being of God, the truth of his Word, and to be annoyed with
devilish blasphemies; none more acquainted with these than the biggest
sinners at their conversion; wherefore thus also they are prepared to
be helps in the church to relieve and comfort the other.

I might also here tell you of the contests and battles that such are
engaged in, wherein they find the buffetings of Satan, above any other
of the saints. At which time Satan assaults the soul with darkness,
fears, frightful thoughts of apparitions; now they sweat, pant, cry
out, and struggle for life. The angels now come down to behold the
sight, and rejoice to see a bit of dust and ashes to overcome
principalities and powers, and might, and dominions. But, as I said,
when these come a little to be settled, they are prepared for helps for
others, and are great comforts unto them. Their great sins give
encouragement to the devil to assault them; and by these temptations
Christ takes advantage to make them the more helpful to the churches.

The biggest sinner, when he is converted, and comes into the church,
says to them all, by his very coming in, Behold me, all you that are
men and women of a low and timorous spirit, you whose hearts are
narrow, for that you never had the advantage to know, because your sins
are few, the largeness of the grace of God. Behold, I say, in me, the
exceeding riches of his grace! I am a pattern set forth before your
faces, on whom you may look and take heart. This, I say, the great
sinner can say, to the exceeding comfort of all the rest. Wherefore, as
I have hinted before, when God intends to stock a place with saints,
and to make that place excellently to flourish with the riches of his
grace, he usually begins with the conversion of some of the most
notorious thereabouts, and lays them, as an example, to allure others,
and to build up when they are converted. It was Paul that must go to
the Gentiles, because Paul was the most outrageous of all the apostles,
in the time of his unregeneracy. Yea, Peter must be he, that after his
horrible fall, was thought fittest, when recovered again, to comfort
and strengthen his brethren (See Luke 22:31,32).

Some must be pillars in God’s house; and if they be pillars of cedar,
they must stand while they are stout and sturdy sticks in the forest,
before they are cut down, and planted or placed there. No man, when he
buildeth his house, makes the principal parts thereof of weak or feeble
timber; for how could such bear up the rest? but of great and able
wood. Christ Jesus also goeth this way to work; he makes of the biggest
sinners bearers and supporters to the rest. This, then, may serve for
another reason, why Jesus Christ gives out in commandment, that mercy
should, in the first place, be offered to the biggest sinners, because
such, when converted, are usually the best helps in the church against
temptations, and fittest for the support of the feeble-minded there.

Sixth, Another reason why Jesus Christ would have mercy offered, in the
first place, to the biggest sinners, is, because they, when converted,
are apt to love him most.

This agrees both with scripture and reason. Scripture says so. To whom
much is forgiven, the same loveth much. ‘To whom little is forgiven,
the same loveth little’ (Luke 7:47). Reason says so: for as it would be
the unreasonablest thing in the world to render hatred for love, and
contempt for forgiveness; so it would be as ridiculous to think, that
the reception of a little kindness should lay the same obligations upon
the heart to love as the reception of a great deal. I would not
disparage the love of Christ; I know the least drachm of it, when it
reaches to forgiveness, is great above all the world; but
comparatively, there are greater extensions of the love of Christ to
one than to another. He that has most sin, if. forgiven, is partaker of
the greatest love, of the greatest forgiveness.

I know also, that there are some, that from this very doctrine say,
‘Let us do evil that good may come’; and that turn the grace of our God
into lasciviousness. But I speak not of these; these will neither be
ruled by grace nor reason. Grace would teach them, if they knew it, to
deny ungodly courses; and so would reason too, if it could truly sense
the love of God (Titus 2:11,12; Rom 12:1).

Doth it look like what hath any coherence with reason or mercy, for a
man to abuse his friend? Because Christ died for me, shall I therefore
spit in his face? The bread and water that was given by Elisha to his
enemies, that came into the land of Israel to take him, had so much
influence upon their minds, though heathens, that they returned to
their homes without hurting him; yea, it kept them from coming again in
a hostile manner into the coasts of Israel (2 Kings 6:19-23).

But to forbear to illustrate, till anon. One reason why Christ Jesus
shows mercy to sinners, is, that he might obtain their love, that he
may remove their base affections from base objects to himself. Now, if
he loves to be loved a little, he loves to be loved much; but there is
not any that are capable of loving much, save those that have much
forgiven them. Hence it is said of Paul, that he laboured more than
them all; to wit, with a labour of love, because he had been by sin
more vile against Christ than they all (1 Cor 15). He it was that
‘persecuted the church of God, and wasted it’ (Gal 1:13). He of them
all was the only raving bedlam against the saints. ‘And being exceeding
mad,’ says he, ‘against them, I persecuted them even unto strange
cities’ (Acts 26:11). This raving bedlam, that once was so, is he that
now says, I laboured more than them all, more for Christ than them all.
But Paul, what moved thee thus to do? The love of Christ, says he. It
was not I, but the grace of God that was with me. As who should say, O
grace! It was such grace to save me! It was such marvellous grace for
God to look down from heaven upon me, and that secured me from the
wrath to come, that I am captivated with the sense of the riches of it.
Hence I act, hence I labour; for how can I otherwise do, since God not
only separated me from my sins and companions, but separated all the
powers of my soul and body to his service? I am, therefore, prompted on
by this exceeding love to labour as I have done; yet not I, but the
grace of God with me. Oh! I shall never forget his love, nor the
circumstances under which I was, when his love laid hold upon me. I was
going to Damascus with letters from the high-priest, to make havoc of
God’s people there, as I had made havoc of them in other places. These
bloody letters were not imposed upon me. I went to the high-priest and
desired them of him, and yet he saved me! (Acts 9:1,2). I was one of
the men, of the chief men, that had a hand in the blood of his martyr
Stephen; yet he had mercy upon me! When I was at Damascus, I stunk19 so
horribly like a blood-sucker, that I became a terror to all thereabout.
Yea, Ananias, good man, made intercession to my Lord against me; yet he
would have mercy upon me, yea, joined mercy to mercy, until he had made
me a monument of grace. He made a saint of me, and persuaded me that my
transgressions were forgiven me.

When I began to preach, those that heard me were amazed, and said, ‘Is
not this he that destroyed them that called on this name in Jerusalem,
and came hither for that intent, that he might bring them bound to the
high-priest?’ Hell doth know that I was a sinner; heaven doth know that
I was a sinner; the world also knows that I was a sinner, a sinner of
the greatest size; but I obtained mercy (Acts 9:20,21). Shall not this
lay obligation upon me? Is not love of the greatest force to oblige? Is
it not strong as death, cruel as the grave, and hotter than the coals
of juniper? Hath it not a most vehement flame? Can the waters quench
it? can the floods drown it? I a m under the force of it, and this is
my continual cry, What shall I render to the Lord for all the benefits
which he has bestowed upon me?

Aye, Paul! this is something; thou speakest like a man, like a man
affected, and carried away with the love and grace of God. Now, this
sense, and this affection, and this labour, giveth to Christ the love
that he looks for. But he might have converted twenty little sinners,
and yet not found, for grace bestowed, so much love in them all. I
wonder how far a man might go among the converted sinners of the
smaller size, before he could find one that so much as looked anything
this way ward. Where is he that is thus under pangs of love for the
grace bestowed upon him by Jesus Christ? Excepting only some few, you
may walk to the world’s end, and find none. But, as I said, some there
are, and so there have been in every age of the church, great sinners,
that have had much forgiven them; and they love much upon this account.
Jesus Christ, therefore, knows what he doth, when he lays hold on the
hearts of sinners of the biggest size. He knows that such an one will
love more than many that have not sinned half their sins.

I will tell you a story that I have read of Martha and Mary; the name
of the book I have forgot; I mean of the book in which I found the
relation; but the thing was thus:—

Martha, saith my author, was a very holy woman, much like Lazarus, her
brother; but Mary was a loose and wanton creature; Martha did seldom
miss good sermons and lectures, when she could come at them in
Jerusalem; but Mary would frequent the house of sports, and the company
of the vilest of men for lust. And though Martha had often desired that
her sister would go with her to hear her preachers, yea, had often
entreated her with tears to do it, yet could she never prevail; for
still Mary would make her excuse, or reject her with disdain, for her
zeal and preciseness in religion.

After Martha had waited long, tried many ways to bring her sister to
good, and all proved ineffectual, at last she comes upon her thus:
‘Sister,’ quoth she, ‘I pray thee go with me to the temple today, to
hear one preach a sermon.’ ‘What kind of preacher is he?’ said she.
Martha replied, ‘It is one Jesus of Nazareth; he is the handsomest man
that ever you saw with your eyes. Oh! he shines in beauty, and is a
most excellent preacher.’

Now, what does Mary, after a little pause, but goes up into her
chamber, and, with her pins and her clouts,20 decks up herself as fine
as her fingers could make her. This done, away she goes, not with her
sister Martha, but as much unobserved as she could, to the sermon, or
rather to see the preacher.

The hour and preacher being come, and she having observed whereabout
the preacher would stand, goes and sets herself so in the temple, that
she might be sure to have the full view of this excellent person. So he
comes in, and she looks, and the first glimpse of his person pleased
her. Well, Jesus addresseth himself to his sermon, and she looks
earnestly on him.

Now, at that time, saith my author, Jesus preached about the lost
sheep, the lost groat, and the prodigal child. And when he came to show
what care the shepherd took for one lost sheep, and how the woman swept
to find her piece which was lost, and what joy there was at their
finding, she began to be taken by the ears, and forgot what she came
about, musing what the preacher would make of it. But when he came to
the application, and showed, that by the lost sheep, was meant a great
sinner; by the shepherd’s care, was meant God’s love for great sinners;
and that by the joy of the neighbours, was showed what joy there was
among the angels in heaven over one great sinner that repenteth; she
began to be taken by the heart. And as he spake these last words, she
thought he pitched his innocent eyes just upon her, and looked as if he
spake what was now said to her: wherefore her heart began to tremble,
being shaken with affection and fear; then her eyes ran down with tears
apace; wherefore she was forced to hide her face with her handkerchief,
and so sat sobbing and crying all the rest of the sermon.

Sermon being done, up she gets, and away she goes, and withal inquired
where this Jesus the preacher dined that day? and one told her, At the
house of Simon the Pharisee. So away goes she, first to her chamber,
and there strips herself of her wanton attire; then falls upon her
knees to ask God forgiveness for all her wicked life. This done, in a
modest dress she goes to Simon’s house, where she finds Jesus sat at
dinner. So she gets behind him, and weeps, and drops her tears upon his
feet like rain, and washes them, and wipes them with the hair of her
head. She also kissed his feet with her lips, and anointed them with
ointment. When Simon the Pharisee perceived what the woman did, and
being ignorant of what it was to be forgiven much (for he never was
forgiven more than fifty pence), he began to think within himself, that
he had been mistaken about Jesus Christ, because he suffered such a
sinner as this woman was, to touch him. Surely, quoth he, this man, if
he were a prophet, would not let this woman come near him, for she is a
town-sinner; so ignorant are all self-righteous men of the way of
Christ with sinners. But, lest Mary should be discouraged with some
clownish carriage of this Pharisee, and so desert her good beginnings,
and her new steps which she now had begun to take towards eternal life,
Jesus began thus with Simon: ‘Simon,’ saith he, ‘I have somewhat to say
unto thee. And he saith, Master, say on. There was,’ said Jesus, ‘a
certain creditor which had two debtors; the one owed five hundred
pence, and the other fifty. And when they had nothing to pay, he
frankly forgave them both. Tell me, therefore, which of them will love
him most? Simon answered, and said, I suppose that he, to whom he
forgave most. And he said unto him, Thou hast rightly judged. And he
turned to the woman, and said unto Simon, Seest thou this woman? I
entered into thine house, thou gavest me no water for my feet; but she
hath washed my feet with tears, and wiped them with the hairs of her
head. Thou gavest me no kiss; but this woman, since the time I came in,
hath not ceased to kiss my feet. My head with oil thou didst not
anoint, but this woman hath anointed my feet with ointment. Wherefore,
I say unto her, Her sins, which are many, are forgiven, for she loved
much; but to whom little is forgiven, the same loveth little. And he
said unto her, Thy sins are forgiven’(Luke 7:36-48).

Thus you have the story. If I come short in any circumstance, I beg
pardon of those that can correct me. It is three or four and twenty
years since I saw the book; yet I have, as far as my memory will admit,
given you the relation of the matter. However, Luke, as you see, doth
here present you with the substance of the whole.21

Alas! Christ Jesus has but little thanks for the saving of little
sinners. ‘To whom little is forgiven, the same loveth little.’ He gets
not water for his feet, by his saving of such sinners. There are
abundance of dry-eyed Christians in the world, and abundance of
dry-eyed duties too; duties that never were wetted with the tears of
contrition and repentance, nor ever sweetened with the great sinner’s
box of ointment. And the reason is, such sinners have not great sins to
be saved from; or, if they have, they look upon them in the diminishing
glass of the holy law of God.22 But, I rather believe, that the
professors of our days want a due sense of what they are; for, verily,
for the generality of them, both before and since conversion, they have
been sinners of a lusty size. But if their eyes be holden, if
convictions are not shown, if their knowledge of their sins is but like
to the eye-sight in twilight; the heart cannot be affected with that
grace that has laid hold on the man; and so Christ Jesus sows much, and
has little coming in. Wherefore his way is ofttimes to step out of the
way, to Jericho, to Samaria, to the country of the Gadarenes, to the
coasts of Tyre and Sidon, and also to Mount Calvary, that he may lay
hold of such kind of sinners as will love him to his liking (Luke
19:1-11; John 4:3-11; Mark 5:1-20; Matt 15:21-29; Luke 23:33-43).

But thus much for the sixth reason, why Christ Jesus would have mercy
offered, in the first place, to the biggest sinners, to wit, because
such sinners, when converted, are apt to love him most. The Jerusalem
sinners were they that outstripped, when they were converted, in some
things, all the churches of the Gentiles. They ‘were of one heart, and
of one soul: neither said any of them that aught of the things which he
possessed was his own.’ ‘Neither was there any among them that lacked:
for as many as were possessors of lands or houses sold them, and
brought the prices of the things that were sold, and laid them down at
the apostles’ feet,’ &c. (Acts 4:32,35). Now, show me such another
pattern, if you can. But why did these do thus? Oh! they were Jerusalem
sinners. These were the men that, but a little before, had killed the
Prince of life; and those to whom he did, that notwithstanding, send
the first offer of grace and mercy. And the sense of this took them up
betwixt the earth and the heaven, and carried them on in such ways and
methods as could never be trodden by any since. They talk of the church
of Rome, and set her, in her primitive state, as a pattern and mother
of churches; when the truth is, they were the Jerusalem sinners, when
converts, that out-did all the churches that ever were.

Seventh, Christ Jesus would have mercy offered, in the first place, to
the biggest sinners, because grace, when it is received by such, finds
matter to kindle upon more freely than it finds in other sinners.

Great sinners are like the dry wood, or like great candles, which burn
best and shine with biggest light. I lay not this down, as I did those
reasons before, to show, that when great sinners are converted, they
will be encouragement to others, though that is true; but to show, that
Christ has a delight to see grace, the grace we receive, to shine. We
love to see things that bear a good gloss; yea, we choose to buy such
kind of matter to work upon, as will, if wrought up to what we intend,
cast that lustre that we desire. Candles that burn not bright, we like
not; wood that is green will rather smother, and sputter, and smoke,
and crack, and flounce, than cast a brave light and a pleasant heat;
wherefore great folks care not much, not so much, for such kind of
things, as for them that will better answer their ends.

Hence Christ desires the biggest sinner; in him there is matter to work
by, to wit, a great deal of sin; for as by the tallow of the candle,
the first takes occasion to burn the brighter; so, by the sin of the
soul, grace takes occasion to shine the clearer. Little candles shine
but little, for there wanteth matter for the fire to work upon; but in
the great sinner, here is more matter for grace to work by. Faith
shines, when it worketh towards Christ, through the sides of many and
great transgressions, and so does love, for that much is forgiven. And
what matter can be found in the soul for humility to work by so well,
as by a sight that I have been and am an abominable sinner? And the
same is to be said of patience, meekness, gentleness, self-denial, or
of any other grace. Grace takes occasion, by the vileness of the man,
to shine the more; even as by the ruggedness of a very strong distemper
or disease, the virtue of the medicine is best made manifest. ‘Where
sin abounded, grace did much more abound’ (Rom 5:20). A black string
makes the neck look whiter; great sins make grace burn clear. Some say,
when grace and a good nature meet together, they do make shining
Christians; but I say, when grace and a great sinner meet, and when
grace shall subdue that great sinner to itself, and shall operate after
its kind in the soul of that great sinner, then we have a shining
Christian; witness all those of whom mention was made before.

Abraham was among the idolaters when in the land of Assyria, and served
idols, with his kindred, on the other side of the flood (Josh 24:2; Gen
11:31). But who, when called, was there in the world, in whom grace
shone so bright as in him? The Thessalonians were idolaters before the
Word of God came to them; but when they had received it, they became
examples to all that did believe in Macedonia and Achaia (1 Thess
1:6-10).

God the Father, and Jesus Christ his Son, are for having things seen;
for having the Word of life held forth. They light not a candle that it
might be put under a bushel, or under a bed, but on a candlestick, that
all that come in may see the light (Matt 5:15; Mark 4:21; Luke 8:16;
11:33). and, I say, as I said before, in whom is it, light, like so to
shine, as in the souls of great sinners?

When the Jewish Pharisees dallied with the gospel, Christ threatened to
take it from them, and to give it to the barbarous heathens and
idolaters. Why so? For they, saith he, will bring forth the fruits
thereof in their season. 23 ‘Therefore say I unto you, The kingdom of
God shall be taken from you, and given to a nation bringing forth the
fruits thereof’ (Matt 21:43).

I have often marvelled at our youth, and said in my heart, What should
be the reason that they should be so generally at this day debauched as
they are? For they are now profane to amazement; and sometimes I have
thought one thing, and sometimes another; that is, why God should
suffer it so to be? At last I have thought of this: How if the God,
whose ways are past finding out, should suffer it so to be now, that he
might make of some of them the more glorious saints hereafter. I know
sin is of the devil, but it cannot work in the world without
permission: and if it happens to be as I have thought, it will not be
the first time that God the Lord hath caught Satan in his own design.
For my part, I believe that the time is at hand, that we shall see
better saints in the world than has been seen in it this many a day.
And this vileness, that at present does so much swallow up our youth,
is one cause of my thinking so; for out of them, for from among them,
when God sets to his hand, as of old, you shall see what penitent ones,
what trembling ones, and what admirers of grace, will be found to
profess the gospel to the glory of God by Christ.

Alas! we are a company of worn-out Christians; our moon is in the wane;
we are much more black than white, more dark than light; we shine but a
little; grace in the most of us is decayed. But I say, when they of
these debauched ones that are to be saved shall be brought in—when
these that look more like devils than men shall be converted to Christ
(and I believe several of them will), then will Christ be exalted,
grace adored, the Word prized, Zion’s path better trodden, and men in
the pursuit of their own salvation, to the amazement of them that are
left behind.

Just before Christ came into the flesh, the world was degenerated as it
is now: the generality of the men in Jerusalem were become either high
and famous for hypocrisy, or filthy, base in their lives. The devil
also was broke loose in hideous manner, and had taken possession of
many: yea, I believe, that there was never generation before nor since,
that could produce so many possessed with devils, deformed, lame,
blind, and infected with monstrous diseases, as that generation could.
But what was the reason thereof, I mean the reason from God? Why,
one—and we may sum up more in that answer that Christ gave to his
disciples concerning him that was born blind—was, that ‘the works of
God should be made manifest’ in them, and ‘that the Son of God might be
glorified thereby’ (John 9:2,3; 11:4).

Now, if these devils and diseases, as they possessed men then, were to
make way and work for an approaching to Christ in person, and for the
declaring of his power, why may we not think that now, even now also,
he is ready to come, by his Spirit in the gospel, to heal many of the
debaucheries of our age? I cannot believe that grace will take them
all, for there are but few that are saved; but yet it will take some,
even some of the worst of men, and make blessed ones of them. But, O
how these ringleaders in vice will then shine in virtue! They will be
the very pillars in churches, they will be as an ensign in the land.
‘The Lord their God shall save them in that day as the flock of his
people: for they shall be as the stones of a crown, lifted up as an
ensign upon his land’ (Zech 9:16). But who are these? Even idolatrous
Ephraim, and backsliding Judah (verse 13).

I know there is ground to fear, that the iniquity of this generation
will be pursued with heavy judgments; but that will not hinder that we
have supposed. God took him a glorious church out of bloody Jerusalem,
yea, out of the chief of the sinners there, and left the rest to be
taken and spoiled, and sold, thirty for a penny, in the nations where
they were captives. The gospel working gloriously in a place, to the
seizing upon many of the ringleading sinners thereof, promiseth no
security to the rest, but rather threateneth them with the heaviest and
smartest judgments; as in the instance now given, we have a full
demonstration; but in defending, the Lord will defend his people; and
in saving, he will save his inheritance.

Nor does this speak any great comfort to a decayed and backsliding sort
of Christian; for the next time God rides post with his gospel, he will
leave such Christians behind him. But, I say, Christ is resolved to set
up his light in the world; yea, he is delighted to see his graces
shine; and therefore he commands that his gospel should, to that end,
be offered, in the first place, to the biggest sinners; for by great
sins it shineth most; therefore he saith, ‘Begin at Jerusalem.’

Eighth, and lastly, Christ Jesus will have mercy to be offered, in the
first place, to the biggest sinners, for that by that means the
impenitent that are left behind will be, at the judgment, the more left
withoutexcuse.

God’s Word has two edges; it can cut back-stroke and fore-stroke. If it
doth thee no good, it will do thee hurt; it is ‘the savour of life unto
life’ to those that receive it, but of ‘death unto death’ to them that
refuse it (2 Cor 2:15,16). But this is not all; the tender of grace to
the biggest sinners, in the first place, will not only leave the rest,
or those that refuse it, in a deplorable condition, but will also stop
their mouths, and cut off all pretence to excuse at that day. ‘If I had
not come and spoken unto them,’ saith Christ, ‘they had not had sin;
but now they have no cloke for their sin’—for their sin of persevering
in impenitence (John 15:22). But what did he speak to them? Why, even
that which I have told you; to wit, That he has in special a delight in
saving the biggest sinners. He spake this in the way of his doctrine;
he spake this in the way of his practice, even to the pouring out of
his last breath before them (Luke 23:34).

Now, since this is so, what can the condemned at the judgment say for
themselves, why sentence of death should not be passed upon them? I
say, what excuse can they make for themselves, when they shall be asked
why they did not in the day of salvation come to Christ to be saved?
Will they have ground to say to the Lord, Thou wast only for saving of
little sinners; and, therefore, because they were great ones, they
durst not come unto him; or that thou hadst not compassion for the
biggest sinners, therefore I died in despair? Will these be excuses for
them, as the case now standeth with them? Is there not everywhere in
God’s Book a flat contradiction to this, in multitudes of promises, of
invitations, of examples, and the like? Alas! alas! there will then be
there millions of souls to confute this plea; ready, I say, to stand
up, and say, ‘O! deceived world, heaven swarms with such as were, when
they were in the world, to the full as bad as you!’ Now, this will kill
all plea or excuse, why they should not perish in their sins; yea, the
text says they shall see them there. ‘There shall be weeping-when ye
shall see Abraham, and Isaac, and Jacob, and all the prophets, in the
kingdom of heaven, and you yourselves thrust out. And they shall come
from the east, and from the west, and from the north, and from the
south, and shall sit down in the kingdom of God’ (Luke 13:28,29). Out
of which company, it is easy to pick such as sometimes were as bad
people as any [that] now breathe on the face of [the] earth. What think
you of the first man, by whose sins there are millions now in hell? And
so I may say, What think you of ten thousand more besides?

But if the Word will not stifle and gag them up—I speak now for
amplification’s sake—the view of those who are saved shall. There comes
an incestuous person to the bar, and pleads, That the bigness of his
sins was a bar to his receiving the promise. But will not his mouth be
stopped as to that, when Lot, and the incestuous Corinthians, shall be
set before him (Gen 19:33-37; 1 Cor 5:1,2).

There comes a thief, and says, Lord, my sin of thefts, I thought, was
such as could not be pardoned by thee! But when he shall see the thief
that was saved on the cross stand by, as clothed with beauteous glory,
what further can he be able to object? Yea, the Lord will produce ten
thousand of his saints at his coming, who shall after this manner
‘execute judgment upon all, and so convince all that are ungodly among
them—of all their hard speeches which ungodly sinners have spoken
against him’ (Jude 15). And these are hard speeches against him, to say
that he was not able or willing to save men, because of the greatness
of their sins, or to say that they were discouraged by his Word from
repentance, because of the heinousness of their offences. These things,
I say, shall then be confuted. He comes with ten thousand of his saints
to confute them, and to stop their mouths from making objections
against their own eternal damnation.

Here is Adam, the destroyer of the world; here is Lot, that lay with
both his daughters; here is Abraham, that was sometime an idolater; and
Jacob, that was a supplanter; and Reuben, that lay with his father’s
concubine; and Judah, that lay with his daughter-in-law; and Levi and
Simeon, that wickedly slew the Shechemites; and Aaron, that made an
idol to be worshipped, and that proclaimed a religious feast unto it.
Here is also Rahab the harlot, and Bathsheba, that bare a bastard to
David. Here is Solomon, that great backslider; and Manasseh, that man
of blood and a witch. Time would fail to tell you of the woman of
Canaan’s daughter, of Mary Magdalene, of Matthew the publican, and of
Gideon and Samson, and many thousands more.

Alas! alas! I say, what will these sinners do, that have, through their
unbelief, eclipsed the glorious largeness of the mercy of God, and gave
way to despair of salvation, because of the bigness of their sins? For
all these, though now glorious saints in light, were sometimes sinners
of the biggest size, who had sins that were of a notorious hue; yet
now, I say, they are in their shining and heavenly robes before the
throne of God and of the Lamb, blessing for ever and ever that Son of
God for their salvation, who died for them upon the tree; admiring that
ever it should come into their hearts once to think of coming to God by
Christ; but above all, blessing God for granting of them light to see
those encouragements in his Testament; without which, without doubt,
they had been daunted, and sunk down under guilt of sin and despair, as
their fellow-sinners have done. But now they also are witnesses for
God, and for his grace, against an unbelieving world; for, as I said,
they shall come to convince the world of their speeches, their hard and
unbelieving words, that they have spoken concerning the mercy of God,
and the merits of the passion of his blessed Son, Jesus Christ.

But will it not, think you, strangely put to silence all such thoughts,
and words, and reasons of the ungodly before the bar of God? Doubtless
it will; yea, and will send them away from his presence also, with the
greatest guilt that possibly can fasten upon the consciences of men.

For what will sting like this?—‘I have, through mine own foolish,
narrow, unworthy, undervaluing thoughts, of the love and ability of
Christ to save me, brought myself to everlasting ruin. It is true, I
was a horrible sinner; not one in a hundred did live so vile a life as
I. But this should not have kept me from closing with Jesus Christ. I
see now that there are abundance in glory that once were as bad as I
have been; but they were saved by faith, and I am damned by unbelief.
Wretch that I am! why did not I give glory to the redeeming blood of
Jesus? Why did I not humbly cast my soul at his blessed footstool for
mercy? Why did I judge of his ability to save me by the voice of my
shallow reason, and the voice of a guilty conscience? Why betook not I
myself to the holy Word of God? Why did I not read and pray that I
might understand, since now I perceive that God said then, He giveth
liberally to them that pray, and upbraideth not’ (James 1:5).

It is rational to think, that by such cogitations as these, the
unbelieving world will be torn in pieces before the judgment of Christ;
especially those that have lived where they did or might have heard the
gospel of the grace of God. Oh! that saying, ‘It shall be more
tolerable for Sodom at the judgment than for them,’ will be better
understood (Luke 10:8-12). This reason, therefore, standeth fast;
namely, that Christ, by offering mercy, in the first place, to the
biggest sinners now, will stop all the mouths of the impenitent at the
day of judgment, and cut off all excuse that shall be attempted to be
made, from the thoughts of the greatness of their sins, why they came
not to him.

I have often thought of the day of judgment, and how God will deal with
sinners at that day; and I believe it will be managed with that
sweetness, with that equitableness, with that excellent righteousness,
as to every sin, and circumstance and aggravation thereof, that men
that are damned, shall, before the judgment is over, receive such
conviction of the righteous judgment of God upon them, and of their
deserts of hell-fire, that they shall in themselves conclude, that
there is all the reason in the world that they should be shut out of
heaven, and go to hell-fire: ‘These shall go away into everlasting
punishment’ (Matt 25:46).24

Only this will tear [them,] that they have missed of mercy and glory,
and obtained everlasting damnation, through their unbelief; but it will
tear but themselves, but their own souls; they will gnash upon
themselves, for that mercy was offered to the chief of them in the
first place, and yet they were damned for rejecting of it; they were
damned for forsaking what they had a propriety in; for forsaking their
own mercy.

And thus much for the reasons. Second, I will conclude with a word of
application.

THE APPLICATION.


First, Would Jesus Christ have mercy offered, in the first place, to
the biggest sinners? Then this shows us how to make a right judgment of
the heart of Christ to men. Indeed, we have advantage to guess at the
goodness of his heart by many things; as by his taking our nature upon
him, his dying for us, his sending his Word and ministers to us, and
all that we might be saved. But this of beginning to offer mercy to
Jerusalem, is that which heightens all the rest; for this doth not only
confirm to us, that love was the use of his dying for us, but it shows
us yet more the depth of that love. He might have died for us, and yet
have extended the benefit of his death to a few, as one might call
them, of the best-conditioned sinners, to those who, though they were
weak, and so could not but sin, yet made not a trade of sinning; to
those that sinned not lavishingly. There are in the world, as one may
call them, the moderate sinners; the sinners that mix righteousness
with their pollutions; the sinners that, though they be sinners, do
what on their part lies—some that are blind would think so—that they
might be saved. I say, it had been love, great love, if he had died for
none but such, and sent his love to such; but that he should send out
conditions of peace to the biggest of sinners; yea, that they should be
offered to them first of all; (for so he means when he says, ‘Begin at
Jerusalem’;) this is wonderful! this shows his heart to purpose, as
also the heart of God his Father, who sent him to do thus.

There is nothing more incident to men that are awake in their souls,
than to have wrong thoughts of God—thoughts that are narrow, and that
pinch and pen up his mercy to scanty and beggarly conclusions, and
rigid legal conditions; supposing that it is rude, and an intrenching
upon his majesty to come ourselves, or to invite others, until we have
scraped and washed, and rubbed off as much of our dirt from us as we
think is convenient, to make us somewhat orderly and handsome in his
sight.25 Such never knew what these words meant, ‘Begin at Jerusalem.’
Yea, such in their hearts have compared the Father and his Son to
niggardly rich men, whose money comes from them like drops of blood.
True, say such, God has mercy, but he is loath to part with it; you
must please him well, if you get any from him; he is not so free as
many suppose, nor is he so willing to save as some pretended gospellers
imagine. But I ask such, if the Father and Son be not unspeakably free
to show mercy, why was this clause put into our commission to preach
the gospel? Yea, why did he say, ‘Begin at Jerusalem’: for when men,
through the weakness of their wits, have attempted to show other
reasons why they would have the first proffer of mercy; yet I can
prove, by many undeniable reasons, that they of Jerusalem, to whom the
apostles made the first offer, according as they were commanded, were
the biggest sinners that ever did breathe upon the face of God’s earth
(set the unpardonable sin aside); upon which [fact] my doctrine stands
like a rock, that Jesus the Son of God would have mercy, in the first
place, offered to the biggest sinners. And if this doth not show the
heart of the Father and the Son to be infinitely free in bestowing
forgiveness of sins, I confess myself mistaken.

Neither is there, set this aside, another argument like it, to show us
the willingness of Christ to save sinners; for, as was said before, all
the rest of the signs of Christ’s mercifulness might have been limited
to sinners that are so and so qualified; but when he says, ‘Begin at
Jerusalem,’ the line is stretched out to the utmost; no man can imagine
beyond it; and it is folly here to pinch and spare, to narrow, and seek
to bring it within scanty bounds; for he plainly saith, ‘Begin at
Jerusalem,’ the biggest sinner is the biggest sinner; the biggest is
the Jerusalem sinner.

It is true, he saith, that repentance and remission of sins must go
together, but yet remission is sent to the chief, the Jerusalem sinner;
nor doth repentance lessen at all the Jerusalem sinner’s crimes; it
diminisheth none of his sins, nor causes that there should be so much
as half an one the fewer; it only puts a stop to the Jerusalem sinner’s
course, and makes him willing to be saved freely by grace; and for time
to come to be governed by that blessed word that has brought the
tidings of good things to him. Besides, no man shows himself willing to
be saved that repenteth not of his deeds; for he that goes on still in
his trespasses, declares that he is resolved to pursue his own
damnation further.

Learn then to judge of the largeness of God’s heart, and of the heart
of his Son Jesus Christ, by the Word; judge not thereof by feeling, nor
by the reports of thy conscience; conscience is ofttimes here befooled,
and made to go quite beside the Word. It was judging without the Word
that made David say, I am cast off from God’s eyes, and ‘shall perish
one day by the hand of Saul’ (Psa 31:22; 1 Sam 27:1). The Word had told
him another thing; namely, that he should be king in his stead. Our
text says also, that Jesus Christ bids preachers, in their preaching
repentance and remission of sins, begin first at Jerusalem; thereby
declaring most truly the infinite largeness of the merciful heart of
God and his Son, to the sinful children of men. Judge thou, I say,
therefore, of the goodness of the heart of God and his Son, by this
text, and by others of the same import; so shalt thou not dishonour the
grace of God, nor needlessly fright thyself, nor give away thy faith,
nor gratify the devil, nor lose the benefit of God’s Word. I speak now
to weak believers.

Second, Would Jesus Christ have mercy offered, in the first place, to
the biggest sinners, to the Jerusalem sinners? Then, by this also, you
must learn to judge of the sufficiency of the merits of Christ; not
that the merits of Christ can be comprehended, for that they are beyond
the conceptions of the whole world, being called ‘the unsearchable
riches of Christ’; but yet they may be apprehended to a considerable
degree. Now, the way to apprehend them most, is, to consider what
offers, after his resurrection, he makes of his grace to sinners; for
to be sure he will not offer beyond the virtue of his merits; because,
as grace is the cause of his merits, so his merits are the basis and
bounds upon and by which his grace stands good, and is let out to
sinners. Doth he then command that his mercy should be offered, in the
first place, to the biggest sinners? It declares, that there is a
sufficiency in his blood to save the biggest sinners. ‘The blood of
Jesus Christ cleanseth from all sin.’ And again, ‘Be it known unto you,
therefore, men and brethren, that through this man [this man’s merits]
is preached unto you the forgiveness of sins; and by him all that
believe are justified from all things, from which ye could not be
justified by the law of Moses’ (Acts 13:38).

Observe, then, thy rule to make judgment of the sufficiency of the
blessed merits of thy Saviour. If he had not been able to have
reconciled the biggest sinners to his Father by his blood, he would not
have sent to them, have sent to them in the first place, the doctrine
of remission of sins; for remission of sins is through faith in his
blood. We are justified freely by the grace of God, through the
redemption that is in the blood of Christ. Upon the square, as I may
call it, of the worthiness of the blood of Christ, grace acts, and
offers forgiveness of sin to men (Eph 1:7; 2:13,14; Col 1:20-22).
Hence, therefore, we must gather, that the blood of Christ is of
infinite value, for that he offereth mercy to the biggest of sinners.
Nay, further, since he offereth mercy, in the first place, to the
biggest sinners, considering also, that this first act of his is that
which the world will take notice of, and expect it should be continued
unto the end. Also it is a disparagement to a man that seeks his own
glory in what he undertakes, to do that for a spurt, which he cannot
continue and hold out in. This is our Lord’s own argument, He began to
build, saith he, but was not able to finish (Luke 14:30).

Shouldst thou hear a man say, I am resolved to be kind to the poor, and
should begin with giving handfuls of guineas, you would conclude, that
either he is wonderful rich, or must straiten his hand, or will soon be
at the bottom of his riches. Why, this is the case: Christ, at his
resurrection, gave it out that he would be good to the world; and first
sends to the biggest sinners, with an intent to have mercy on them.
Now, the biggest sinners cannot be saved but by abundance of grace; it
is not a little that will save great sinners (Rom 5:17). And I say
again, since the Lord Jesus mounts thus high at the first, and sends to
the Jerusalem sinners, that they may come first to partake of his
mercy, it follows, that either he has unsearchable riches of grace and
worth in himself, or else he must straiten his hand, or his grace and
merits will be spent before the world is at an end. But let it be
believed, as surely as spoken, he is still as full as ever. He is not a
jot the poorer for all the forgiveness that he has given away to great
sinners. Also he is still as free as at first; for he never yet called
back this word, Begin at the Jerusalem sinners. And, as I said, since
his grace is extended according to the worth of his merits. I conclude,
that there is the same virtue in his merits to save now, as there was
at the very beginning, Oh! the riches of the grace of Christ! Oh! the
riches of the blood of Christ!

Third, Would Jesus Christ have mercy offered in the first place to the
biggest sinners? Then here is encouragement for you that think, for
wicked hearts and lives, you have not your fellows in the world, yet to
come to him.

There is a people that therefore fear lest they should be rejected of
Jesus Christ, because of the greatness of their sins; when, as you see
here, such are sent to, sent to by Jesus Christ, to come to him for
mercy: ‘Begin at Jerusalem.’ Never did one thing answer another more
fitly in this world, than this text fitteth such a kind of sinners. As
face answereth face in a glass, so this text answereth the necessities
of such sinners. What can a man say more, but that he stands in the
rank of the biggest sinners? let him stretch himself whither he can,
and think of himself to the utmost, he can but conclude himself to be
one of the biggest sinners. And what then? Why, the text meets him in
the very face, and saith, Christ offereth mercy to the biggest sinners,
to the very Jerusalem sinners. What more can be objected? Nay, he doth
not only offer to such his mercy, but to them it is commanded to be
offered in the first place: ‘Begin at Jerusalem.’ ‘Preach repentance
and remission of sins among all nations: beginning at Jerusalem.’ Is
not here encouragement for those that think, for wicked hearts and
lives, they have not their fellows in the world?

Objection. But I have a heart as hard as a rock.

Answer. Well, but this doth but prove thee a biggest sinner.

Objection. But my heart continually frets against the Lord.

Answer. Well, this doth but prove thee a biggest sinner.

Objection. But I have been desperate in sinful courses.

Answer. Well, stand thou with the number of the biggest sinners.

Objection. But my gray head is found in the way of wickedness.

Answer. Well, thou art in the rank of the biggest sinners.

Objection. But I have not only a base heart, but I have lived a
debauched life.

Answer. Stand thou also among those that are called the biggest
sinners. And what then? Why, the text swoops you all; you cannot object
yourselves beyond the text. It has a particular message to the biggest
sinners. I say, it swoops you all.26

Objection. But I am a reprobate.

Answer. Now thou talkest like a fool, and meddlest with what thou
understandest not: no sin, but the sin of final impenitence, can prove
a man a reprobate; and I am sure thou hast not arrived as yet unto
that; therefore thou understandest not what thou sayest, and makest
groundless conclusions against thyself. Say thou art a sinner, and I
will hold with thee; say thou art a great sinner, and I will say so
too; yea, say thou art one of the biggest sinners, and spare not; for
the text yet is beyond thee, is yet betwixt hell and thee; ‘Begin at
Jerusalem’ has yet a smile upon thee; and thou talkest as if thou wast
a reprobate, and that the greatness of thy sins do prove thee so to be,
when yet they of Jerusalem were not such, whose sins, I dare say, were
such, both for bigness and heinousness, as thou art not capable of
committing beyond them; unless now, after thou hast received conviction
that the Lord Jesus is the only Saviour of the world, thou shouldst
wickedly and despitefully turn thyself from him, and conclude he is not
to be trusted to for life, and so crucify him for a cheat afresh. This,
I must confess, will bring a man under the black rod, and set him in
danger of eternal damnation (Heb 6:7,8; 10:8,9). This is trampling
under foot the Son of God, and counting his blood an unholy thing. This
did they of Jerusalem; but they did it ignorantly in unbelief, and so
were yet capable of mercy; but to do this against professed light, and
to stand to it, puts a man beyond the text indeed (Acts 3:14-17; 1 Tim
1:13).

But I say, what is this to him that would fain be saved by Christ? His
sins did, as to greatness, never yet reach to the nature of the sins
that the sinners intended by the text had made themselves guilty of. He
that would be saved by Christ, has an honourable esteem of him; but
they of Jerusalem preferred a murderer before him; and as for him, they
cried, Away, away with him, it is not fit that he should live. Perhaps
thou wilt object, That thyself hast a thousand times preferred a
stinking lust before him: I answer, Be it so; it is but what is common
to men to do; nor doth the Lord Jesus make such a foolish life a bar to
thee, to forbid thy coming to him, or a bond to his grace, that it
might be kept from thee; but admits of thy repentance, and offereth
himself unto thee freely, as thou standest among the Jerusalem sinners.

Take therefore encouragement, man; mercy is, by the text, held forth to
the biggest sinners; yea, put thyself into the number of the worst, by
reckoning that thou mayest be one of the first, and mayest not be put
off till the biggest sinners are served; for the biggest sinners are
first invited; consequently, if they come, they are like to be the
first that shall be served. It was so with Jerusalem; Jerusalem sinners
were they that were first invited, and those of them that came
first—and there came three thousand of them the first day they were
invited; how many came afterwards none can tell—they were first served.

Put in thy name, man, among the biggest, lest thou art made to wait
till they are served. You have some men that think themselves very
cunning, because they put up their names in their prayers among them
that feign it, saying, God, I thank thee I am not so bad as the worst.
But believe it, if they be saved at all, they shall be saved in the
last place. The first in their own eyes shall be served last; and the
last or worst shall be first. The text insinuates it, ‘Begin at
Jerusalem’; and reason backs it, for they have most need. Behold ye,
therefore, how God’s ways are above ours; we are for serving the worst
last, God is for serving the worst first. The man at the pool, that to
my thinking was longest in his disease, and most helpless as to his
cure, was first healed; yea, he only was healed; for we read that
Christ healed him, but we read not then that he healed one more there!
(John 5:1-10). Wherefore, if thou wouldst soonest be served, put in thy
name among the very worst of sinners. Say, when thou art upon thy
knees, Lord, here is a Jerusalem sinner! a sinner of the biggest size!
one whose burden is of the greatest bulk and heaviest weight! one that
cannot stand long without sinking into hell, without thy supporting
hand! ‘Be not thou far from me, O Lord! O my strength, haste thee to
help me!’ (Psa 22:19).

I say, put in thy name with Magdalene, with Manasseh, that thou mayest
fare as the Magdalene and the Manasseh sinners do. The man in the
gospel made the desperate condition of his child an argument with
Christ to haste his cure: ‘Sire, come down,’ saith he, ‘ere my child
die’ (John 4:49), and Christ regarded his haste, saying, ‘Go thy way;
thy son liveth’ (verse 50). Haste requires haste. David was for speed;
‘Deliver me speedily’; ‘Hear me speedily’; ‘Answer me speedily’ (Psa
31:2; 69:17; 102:2). But why speedily? I am in ‘the net’; ‘I am in
trouble’; ‘My days are consumed like smoke’ (Psa 31:4; 69:17; 102:3).
Deep calleth unto deep, necessity calls for help; great necessity for
present help. Wherefore, I say, be ruled by me in this matter; feign
not thyself another man, if thou hast been a filthy sinner, but go in
thy colours to Jesus Christ, and put thyself among the most vile, and
let him alone to ‘put thee among the children’ (Jer 3:19). Confess all
that thou knowest of thyself; I know thou wilt find it hard work to do
thus: especially if thy mind be legal; but do it, lest thou stay and be
deferred with the little sinners, until the great ones have had their
alms. What do you think David intended when he said, his wounds stunk
and were corrupted, but to hasten God to have mercy upon him, and not
to defer his cure? ‘Lord,’ says he, ‘I am troubled; I am bowed down
greatly; I go mourning all the day long.’ ‘I am feeble and sore broken:
I have roared by reason of the disquietness of my heart’ (Psa 38:3-8).
David knew what he did by all this; he knew that his making the worst
of his case, was the way to speedy help, and that a feigning and
dissembling the matter with God, was the next way to a demur as to his
forgiveness.

I have one thing more to offer for thy encouragement, who deemest
thyself one of the biggest sinners; and that is, thou art as it were
called by thy name, in the first place, to come in for mercy. Thou man
of Jerusalem, hearken to thy call; men do so in courts of judicature,
and presently cry out, ‘Here, Sire’; and then they shoulder and crowd,
and say, ‘Pray give way, I am called into the court.’ Why, this is thy
case, thou great, thou Jerusalem sinner; be of good cheer, he calleth
thee (Mark 10:46-49). Why sittest thou still? arise: why standest thou
still? come, man, thy call should give thee authority to come. ‘Begin
at Jerusalem,’ is thy call and authority to come; wherefore up and
shoulder it, man; say, ‘Stand away, devil, Christ calls me; stand away
unbelief, Christ calls me; stand away, all ye my discouraging
apprehensions, for my Saviour calls me to him to receive of his mercy.’
Men will do thus, as I said, in courts below; and why shouldst not thou
approach thus to the court above? The Jerusalem sinner is first in
thought, first in commission, first in the record of names; and
therefore should give attendance, with the expectation that he is first
to receive mercy of God.

Is not this an encouragement to the biggest sinners to make their
application to Christ for mercy? ‘Come unto me, all ye that labour and
are heavy laden,’ doth also confirm this thing; that is, that the
biggest sinner, and he that has the biggest burden, is he who is first
invited. Christ pointeth over the heads of thousands, as he sits on the
throne of grace, directly to such a man; and says, ‘Bring in hither the
maimed, the halt, and the blind; let the Jerusalem sinner that stands
there behind come to me.’ Wherefore, since Christ says, ‘Come,’ to
thee, let the angels make a lane, and let all men give place, that the
Jerusalem sinner may come to Jesus Christ for mercy.

Fourth, Would Jesus Christ have mercy offered, in the first place, to
the biggest sinners? Then come, thou profane wretch, and let me a
little enter into an argument with thee. Why wilt thou not come to
Jesus Christ, since thou art a Jerusalem sinner? How canst thou find in
thy heart to set thyself against grace, against such grace as offereth
mercy to thee? What spirit possesseth thee, and holds thee back from a
sincere closure with thy Saviour? Behold, God groaningly complains of
thee, saying, ‘But Israel would none of me.’ ‘When I called, none did
answer’ (Psa 81:11; Isa 66:4).

Shall God enter this complaint against thee? Why dost thou put him off?
Why dost thou stop thine ear? Canst thou defend thyself? When thou art
called to an account for thy neglects of so great salvation, what canst
thou answer? or dost thou think that thou shalt escape the judgment?
(Heb 2:3). No more such Christs! There will be no more such Christs,
sinner! Oh, put not the day, the day of grace, away from thee! if it be
once gone, it will never come again, sinner.

But what is it that has got thy heart, and that keeps it from thy
Saviour? ‘Who in the heaven can be compared unto the Lord? who among
the sons of the mighty can be likened unto the Lord?’ (Psa 89:6). Hast
thou, thinkest thou, found anything so good as Jesus Christ? Is there
any among thy sins, thy companions, and foolish delights, that, like
Christ, can help thee in the day of thy distress? Behold, the greatness
of thy sins cannot hinder; let not the stubbornness of thy heart hinder
thee, sinner.

Objection. I am ashamed.

Answer. Oh! don’t be ashamed to be saved, sinner.

Objection. But my old companions will mock me.

Answer. Oh! don’t be mocked out of eternal life, sinner.

Thy stubbornness affects, afflicts the heart of thy Saviour. Carest
thou not for this? Of old, ‘he beheld the city, and wept over it.’
Canst thou hear this, and not be concerned? (Luke 19:41,42). Shall
Christ weep to see thy soul going on to destruction, and will though
sport thyself in that way? Yea, shall Christ, that can be eternally
happy without thee, be more afflicted at the thoughts of the loss of
thy soul, than thyself, who art certainly eternally miserable if thou
neglectest to come to him. Those things that keep thee and thy Saviour,
on thy part, asunder, are but bubbles; the least prick of an affliction
will let out, as to thee, what now thou thinkest is worth the venture
of heaven to enjoy.

Hast thou not reason? Canst thou not so much as once soberly think of
thy dying hour, or of whither thy sinful life will drive thee then?
Hast thou no conscience? or having one, is it rocked so fast asleep by
sin, or made so weary with an unsuccessful calling upon thee, that it
is laid down, and cares for thee no more? Poor man! thy state is to be
lamented. Hast no judgment? Art not able to conclude, that to be saved
is better than to burn in hell? and that eternal life with God’s
favour, is better than a temporal life in God’s displeasure? Hast no
affection but what is brutish? what, none at all? No affection for the
God that made thee? What! none for his loving Son that has showed his
love, and died for thee? Is not heaven worth thy affection? O poor man!
which is strongest, thinkest thou, God or thee? If thou art not able to
overcome him, thou art a fool for standing out against him (Matt
5:25,26). ‘It is a fearful thing to fall into the hand of the living
God’ (Heb 10:29-31). He will gripe hard; his fist is stronger than a
lion’s paw; take heed of him, he will be angry if you despise his Son;
and will you stand guilty in your trespasses, when he offereth you his
grace and favour? (Exo 34:6,7).

Now we come to the text, ‘Beginning at Jerusalem.’ This text, though it
be now one of the brightest stars that shineth in the Bible, because
there is in it, as full, if not the fullest offer of grace that can be
imagined, to the sons of men; yet, to them that shall perish from under
this word, even this text will be to such one of the hottest coals in
hell. This text, therefore, will save thee or sink thee: there is no
shifting of it; if it saves thee, it will set thee high; if it sinks
thee, it will set thee low.

But, I say, why so unconcerned? Hast no soul? or dost think thou mayest
lose thy soul, and save thyself? Is it not pity, had it otherwise been
the will of God, that ever thou wast made a man, for that thou settest
so little by thy soul? Sinner, take the invitation; thou art called
upon to come to Christ: nor art thou called upon but by order from the
Son of God, though thou shouldst happen to come of the biggest sinners;
for he has bid us offer mercy, as to all the world in general, so, in
the first place, to the sinners of Jerusalem, or to the biggest
sinners.

Fifth, Would Jesus Christ have mercy offered, in the first place, to
the biggest sinners? Then, this shows how unreasonable a thing it is
for men to despair of mercy; for those that presume, I shall say
something to them afterward.

I now speak to them that despair. There are four sorts of despair.
There is the despair of devils; there is the despair of souls in hell;
there is the despair that is grounded upon men’s deficiency; and there
is the despair that they are perplexed with that are willing to be
saved, but are too strongly borne down with the burden of their sins.

The despair of devils, the damned’s despair, and that despair that a
man has of attaining of life because of his own deficiency, are all
reasonable. Why should not devils and damned souls despair? yea, why
should not man despair of getting to heaven by his own abilities? I,
therefore, am concerned only with the fourth sort of despair, to wit,
with the despair of those that would be saved, but are too strongly
borne down with the burden of their sins. I say, therefore, to thee
that art thus, And why despair? Thy despair, if it was reasonable,
should flow from thee, because found in the land that is beyond the
grave; or because thou certainly knowest that Christ will not, or
cannot save thee.

But, for the first, thou art yet in the land of the living; and, for
the second, thou hast ground to believe the quite contrary; Christ is
able to save to the uttermost them that come to God by him; and if he
were not willing, he would not have commanded that mercy, in the first
place, should be offered to the biggest sinners. Besides, he hath said,
‘And let him that is athirst come. And whosoever will, let him take the
water of life freely’; that is, with all my heart. What ground now is
here for despair? If thou sayest, The number and burden of my sins; I
answer, Nay; that is rather a ground for faith; because such an one,
above all others, is invited by Christ to come unto him, yea, promised
rest and forgiveness if they come (Matt 11:28). What ground then to
despair? Verily, none at all. Thy despair, then, is a thing
unreasonable, and without footing in the Word.

But I have no experience of God’s love; God hath given me no comfort,
or ground of hope, though I have waited upon him for it many a day.
Thou hast e xperience of God’s love, for that he has opened thine eyes
to see thy sins: and for that he has given thee desires to be saved by
Jesus Christ. For by thy sense of sin thou art made to see thy poverty
of spirit, and that has laid under thee a sure ground to hope that
heaven shall be thine hereafter.

Also thy desires to be saved by Christ, has put thee under another
promise, so there is two to hold thee up in hope, though thy present
burden be never so heavy (Matt 5:3,6). As for what thou sayest as to
God’s silence to thee, perhaps he has spoken to thee once or twice
already, but thou hast not perceived it (Job 33:14,15). However, thou
hast Christ crucified set forth before thine eyes in the Bible, and an
invitation to come unto him, though thou be a Jerusalem sinner, though
thou be a biggest sinner; and so no ground to despair. What if God will
be silent to thee, is that ground of despair? Not at all, so long as
there is a promise in the Bible, that God will in no wise cast away the
coming sinner, and so long as he invites the Jerusalem sinner to come
unto him (John 6:37).

Build not, therefore, despair upon these things; they are no sufficient
foundation for it, such plenty of promises being in the Bible, and such
a discovery of his mercy to great sinners of old; especially since we
have withal a clause in the commission given to ministers to preach,
that they should begin with the Jerusalem sinners in their offering of
mercy to the world. Besides, God says, ‘They that wait upon the Lord
shall renew their strength, they shall mount up with wings like
eagles’; but, perhaps, it may be long first. I waited long, saith
David, and did seek the Lord; and, at length, his cry was heard:
wherefore he bids his soul wait on God, and says, For it is good so to
do before thy saints (Psa 40:1; 62:5; 52:9).

And what if thou waitest upon God all thy days? Is it below thee? And
what if God will cross his book, and blot out the handwriting that is
against thee, and not let thee know it as yet? Is it fit to say unto
God, Thou art hard-hearted? Despair not; thou hast no ground to
despair, so long as thou livest in this world. ’Tis a sin to begin to
despair before one sets his foot over the threshold of hell-gates. For
them that are there, let them despair and spare not; but as for thee,
thou hast no ground to do it. What! despair of bread in a land that is
full of corn! despair of mercy when our God is full of mercy! despair
of mercy, when God goes about, by his ministers, beseeching of sinners
to be reconciled unto him! (2 Cor 5:18-20). Thou scrupulous fool, where
canst thou find that God was ever false to his promise, or that he ever
deceived the soul that ventured itself upon him? He often calls upon
sinners to trust him, though they walk in darkness, and have no light
(Isa 50:10). They have his promise and oath for their salvation, that
flee for refuge to the hope set before them (Heb 6:17,18).

Despair! when we have a God of mercy, and a redeeming Christ alive! For
shame, forbear; let them despair that dwell where there is no God, and
that are confined to those chambers of death which can be reached by no
redemption. A living man despair when he is chid for murmuring and
complaining! (Lam 3:39). Oh! so long as we are where promises swarm,
where mercy is proclaimed, where grace reigns, and where Jerusalem
sinners are privileged with the first offer of mercy, it is a base
thing to despair. Despair undervalues the promise, undervalues the
invitation, undervalues the proffer of grace. Despair undervalues the
ability of God the Father, and the redeeming blood of Christ his Son.
Oh unreasonable despair! Despair makes man God’s judge; it is a
controller of the promise, a contradictor of Christ in his large offers
of mercy: and one that undertakes to make unbelief the great manager of
our reason and judgment, in determining about what God can and will do
for sinners. Despair! It is the devil’s fellow, the devil’s master;
yea, the chains with which he is captivated and held under darkness for
ever: and to give way thereto in a land, in a state and time that flows
with milk and honey, is an uncomely thing.

I would say to my soul, ‘O my soul! this is not the place of despair;
this is not the time to despair in; as long as mine eyes can find a
promise in the Bible, as long as there is the least mention of grace,
as long as there is a moment left me of breath or life in this world,
so long will I wait or look for mercy, so long will I fight against
unbelief and despair.’ This is the way to honour God and Christ; this
is the way to set the crown on the promise; this is the way to welcome
the invitation and inviter; and this is the way to thrust thyself under
the shelter and protection of the word of grace. Never despair so long
as our text is alive, for that doth sound it out—that mercy by Christ
is offered, in the first place, to the biggest sinner.

Despair is an unprofitable thing; it will make a man weary of waiting
upon God (2 Kings 6:33). It will make a man forsake God, and seek his
heaven in the good things of this world (Gen 4:13-18). It will make a
man his own tormentor, and flounce and fling like ‘a wild bull in a
net’ (Isa 51:20). Despair! it drives a man to the study of his own
ruin, and brings him at last to be his own executioner (2 Sam 17:23;
Matt 27:3-5).

Besides, I am persuaded also, that despair is the cause that there are
so many that would fain be Atheists in the world. For, because, they
have entertained a conceit that God will never be merciful to them,
therefore they labour to persuade themselves that there is no God at
all, as if their misbelief would kill God, or cause him to cease to be.
A poor shift for an immortal soul, for a soul who liketh not to retain
God in its knowledge! If this be the best that despair can do, let it
go, man, and betake thyself to faith, to prayer, to wait for God, and
to hope, in despite of ten thousand doubts. And for thy encouragement,
take yet, as an addition to what has already been said, the following
Scripture: ‘The Lord taketh pleasure in them that fear him, in those
that hope in his mercy’ (Psa 147:11). Whence note, They fear not God,
that hope not in his mercy; also, God is angry with them that hope not
in his mercy; for he only taketh pleasure in them that hope. ‘He that
believeth,’ or ‘hath received his testimony, hath set to his seal that
God is true’ (John 3:33). But he that receiveth it not, ‘hath made him
a liar,’ and that is a very unworthy thing (1 John 5:10,11). ‘Let the
wicked forsake his way, and the unrighteous man his thoughts: and let
him return unto the Lord, and he will have mercy upon him; and to our
God, for he will abundantly’ multiply ‘pardon’ (Isa 55:7). Perhaps thou
art weary of thy ways, but art not weary of thy thoughts; of thy
unbelieving and despairing thoughts; now, God also would have thee cast
away these thoughts, as such which he deserveth not at thy hands; for
‘he will have mercy upon thee, and he will abundantly pardon.’

‘O fools, and slow of heart to believe all that the prophets have
spoken!’ (Luke 24:25). Mark you, here, slowness to believe is a piece
of folly. Ay! but sayest thou, I do believe some, and I believe what
can make against me. Ay, but sinner, Christ Jesus here calls thee fool
for not believing all. Believe all, and despair if thou canst! He that
believes all, believes that text that saith, Christ would have mercy
preached first to the Jerusalem sinners. He that believeth all,
believeth all the promises and consolations of the Word; and the
promises and consolations of the Word weigh heavier than do all the
curses and threatenings of the law; and mercy rejoiceth against
judgment. Wherefore believe all, and mercy will, to thy conscience,
weigh judgment down, and so minister comfort to thy soul. The Lord take
the yoke from off thy jaws, since he has set meat before thee (Hosea
11:4). And help thee to remember that he is pleased, in the first
place, to offer mercy to the biggest sinners.

Sixth, Since Jesus Christ would have mercy offered, in the first place,
to the biggest sinners, let souls see that they lay right hold thereof,
lest they, notwithstanding, indeed, come short thereof. Faith only
knows how to deal with mercy; wherefore, put not in the place thereof
presumption. I have observed, that, as there are herbs and flowers in
our gardens, so there are their counterfeits in the field; only they
are distinguished from the other by the name of wild ones. Why, there
is faith, and wild faith; and wild faith is this presumption. I call it
wild faith, because God never placed it in his garden—his church; ’tis
only to be found in the field—the world. I also call it wild faith,
because it only grows up and is nourished where other wild notions
abound. Wherefore, take heed of this, and all may be well; for this
presumptuousness is a very heinous thing in the eyes of God. ‘The
soul,’ saith he, ‘that doeth ought presumptuously, whether he be born
in the land, or a stranger, the same reproacheth the Lord; and that
soul shall be cut off from among his people’ (Num 15:30).

The thoughts of this made David tremble, and pray that God would hold
him back from presumptuous sins, and not suffer them to have dominion
over him (Psa 19:13). Now, this presumption, then, puts itself in the
place of faith, when it tampereth with the promise for life, while the
soul is a stranger to repentance. Wherefore, you have in the text, to
prevent doing thus, both repentance and remission of sins to be offered
to Jerusalem; not remission without repentance, for all that repent not
shall perish, let them presume on grace and the promise while they will
(Luke 13:1-3).

Presumption, then, is that which severeth faith and repentance;
concluding that the soul shall be saved by grace, though the man was
never made sorry for his sins, nor the love of the heart turned
therefrom. This is to be self-willed, as Peter has it; and this is a
despising the Word of the Lord, for that has put repentance and faith
together (Mark 1:15). And ‘because he hath despised the Word of the
Lord, and hath broken his commandment, that soul shall utterly be cut
off: his iniquity shall be upon him’ (Num 15:31). Let such, therefore,
look to it who yet are, and abide, in their sins; for such, if they
hope, as they are, to be saved, presume upon the grace of God.27
Wherefore, presumption and not hearkening to God’s Word are put
together (Deu 17:12).

Again, THEN men presume, when they are resolved to abide in their sins,
and yet expect to be saved by God’s grace through Christ. This is as
much as to say, God liketh of sin as well as I do, and careth not how
men live, if so be they lean upon his Son. Of this sort are they ‘that
build up Zion with blood, and Jerusalem with iniquity’; that ‘judge for
reward, and—teach for hire, and—divine for money, and lean upon the
Lord’ (Micah 3:10,11). This is doing things, with an high hand, against
the Lord our God, and a taking him, as it were, at the catch.28 This
is, as we say among men, to seek to put a trick upon God; as if he had
not sufficiently fortified his proposals of grace, by his holy Word,
against all such kind of fools as these. But look to it! Such will be
found at the day of God, not among that great company of Jerusalem
sinners that shall be saved by grace, but among those that have been
the great abusers of the grace of God in the world. Those that say, Let
us sin that grace may abound, and let us do evil that good may come,
their damnation is just. And if so, they are a great way off of that
salvation that is, by Jesus Christ, presented to the Jerusalem sinners.

I have, therefore, these things to propound to that Jerusalem sinner
that would know, if he may be so bold [as] to venture himself upon this
grace. 1. Dost thou see thy sins? 2. Art thou weary of them? 3. Wouldst
thou, with all thy heart, be saved by Jesus Christ? I dare say no less;
I dare say no more. But if it be truly thus with thee, how great soever
thy sins have been, how bad soever thou feelest thy heart, how far
soever thou art from thinking that God has mercy for thee, thou art the
man, the Jerusalem sinner, that the Word of God has conquered, and to
whom it offereth free remission of sins, by the redemption that is in
Jesus Christ.

When the jailor cried out, ‘Sirs, what must I do to be saved?’ the
answer was, ‘Believe on the Lord Jesus Christ, and thou shalt be
saved.’ He that sees his sins aright, is brought to his wit’s end by
them; and he that is so, is willing to part from them, and to be saved
by the grace of God. If this be thy case, fear not, give no way to
despair; thou presumest not, if thou believest to life everlasting in
Jesus Christ; yea, Christ is prepared for such as thou art. Therefore,
take good courage, and believe. The design of Satan is, to tell the
presumptuous that their presuming on mercy is good; but to persuade the
believer, that his believing is impudent, bold dealing with God. I
never heard a presumptuous man, in my life, say that he was afraid that
he presumed; but I have heard many an honest humble soul say, that they
have been afraid that their faith has been presumption. Why should
Satan molest those whose ways he knows will bring them to him? And who
can think that he should be quiet, when men take the right course to
escape his hellish snares? This, therefore, is the reason why the truly
humbled is opposed, while the presumptuous goes on by wind and tide.
The truly humble, Satan hates; but he laughs to see the foolery of the
other.

Does thy hand and heart tremble? Upon thee the promise smiles. ‘To this
man will I look,’ says God, ‘even to him that is poor and of a contrite
spirit, and trembleth at my word’ (Isa 66:2). What, therefore, I have
said of presumption, concerns not the humble in spirit at all. I
therefore am for gathering up the stones, and for taking the
stumbling-blocks out of the way of God’s people; and forewarning of
them, that they lay the stumbling-block of their iniquity before their
faces; and [of those] that are for presuming upon God’s mercy; and let
them look to themselves (Eze 14:6-8).

Also, our text stands firm as ever it did, and our observation is still
of force, that Jesus Christ would have mercy offered, in the first
place, to the biggest sinners. So them, let none despair, let none
presume; let none despair that are sorry for their sins, and would be
saved by Jesus Christ; let none presume that abide in the liking of
their sins, though they seem to know the exceeding grace of Christ; for
though the door stands wide open for the reception of the penitent, yet
it is fast29 enough barred and bolted against the presumptuous sinner.
Be not deceived, God is not mocked; whatsoever a man sows, that he
shall reap. It cannot be that God should be wheedled out of his mercy,
or prevailed upon by lips of dissimulation; he knows them that trust on
him, and that sincerely come to him, by Christ, for mercy (Nahum 1:7).

It is, then, not the abundance of sins committed, but the not coming
heartily to God, by Christ, for mercy, that shuts men out of doors. And
though their not coming heartily may be said to be but a sin, yet it is
such a sin as causeth that all thy other sins abide upon thee
unforgiven. God complains of this. ‘They have not cried unto me with
their heart—they return, but not to the most High.’ They turned
‘feignedly’ (Jer 3:10; Hosea 7:14,16). Thus doing, his soul hates
[them]; but the penitent, humble, broken-hearted sinner, be his
transgressions red as scarlet, red like crimson, in number as the sand;
though his transgressions cry to heaven against him for vengeance, and
seem there to cry louder than do his prayers, or tears, or groans for
mercy; yet he is safe. To this man God will look (Isa 1:18; 66:2).

Seventh, Would Jesus Christ have mercy offered, in the first place, to
the biggest sinners? Then here is ground for those that, as to
practice, have not been such, to come to him for mercy.

Although there is no sin little of itself, because it is a
contradiction of the nature and majesty of God, yet we must admit of
divers numbers, and, also, of aggravations. Two sins are not so many as
three; nor are three that are done in ignorance so big as one that is
done against light, against knowledge and conscience. Also, there is
the child in sin, and a man in sin that has his hairs gray and his skin
wrinkled for very age. And we must put a difference betwixt these
sinners also; for can it be that a child of seven, or ten, or sixteen
years old, should be such a sinner—a sinner so vile in the eyes of the
law as he is who has walked according to the course of this world,
forty, fifty, sixty, or seventy years? Now, the youth, this stripling,
though he is a sinner, is but a little sinner, when compared with such.
Now, I say, if there be room for the first sort, for those of the
biggest size, certainly there is room for the lesser size. If there be
a door wide enough for a giant to go in at, there is certainly room for
a dwarf. If Christ Jesus has grace enough to save great sinners, he has
surely grace enough to save little ones. If he can forgive five hundred
pence, for certain he can forgive fifty (Luke 7:41,42).

But you said before, that the little sinners must stand by until the
great ones have received their grace, and that is discouraging! I
answer, there are two sorts of little sinners—such as are so, and such
as feign themselves so. There are those that feign themselves so, that
I intended there, and not those that are, indeed, comparatively so.
Such as feign themselves so, may wait long enough before they obtain
forgiveness.

But again, a sinner may be comparatively a little sinner, and sensibly
a great one. There are, then, two sorts of greatness in sin—greatness
by reason of number; greatness by reason of thoroughness of conviction
of the horrible nature of sin. In this last sense, he that has but one
sin, if such an one could be found, may, in his own eyes, find himself
the biggest sinner in the world. Let this man or this child, therefore,
put himself among the great sinners, and plead with God as great
sinners do, and expect to be saved with the great sinners, and as soon
and as heartily as they. Yea, a little sinner, that, comparatively, is
truly so, if he shall graciously give way to conviction, and shall, in
God’s light, diligently weigh the horrible nature of his own sin, may
yet sooner obtain forgiveness for them at the hands of the heavenly
Father, than he that has ten times his sins, and so cause to cry ten
times harder to God for mercy.

For the grievousness of the cry is a great thing with God; for if he
will hear the widow, if she cries at all, how much more if she cries
most grievously? (Exo 22:22,23). It is not the number, but the true
sense of the abominable nature of sin, that makes the cry for pardon
lamentable. 30 He, as I said, that has many sins, may not cry so loud
in the ears of God as he that has far fewer; he, in our present sense,
that is in his own eyes the biggest sinner, is he that soonest findeth
mercy. The offer, then, is to the biggest sinner; to the biggest sinner
first, and the mercy is first obtained by him that first confesseth
himself to be such an one.

There are men that strive at the throne of grace for mercy, by pleading
the greatness of their necessity. Now their plea, as to the prevalency
of it, lieth not in their counting up of the number, but in the sense
of the greatness of their sins, and in the vehemency of their cry for
pardon. And it is observable, that though the birthright was Reuben’s,
and, for his foolishness, given to the sons of Joseph, yet Judah
prevailed above his brethren, and of him came the Messiah (1 Chron
5:1,2). There is a heavenly subtilty to be managed in this matter. ‘Thy
brother came with subtilty, and hath taken away thy blessing.’ The
blessing belonged to Esau, but Jacob by his diligence made it his own
(Gen 27:35). The offer is to the biggest sinner, to the biggest sinner
first; but if he forbear to cry, the sinner that is a sinner less by
far than he, both as to number and the nature of transgression, may get
the blessing first, if he shall have grace to bestir himself well; for
the loudest cry is heard furthest, and the most lamentable pierces
soonest.

I therefore urge this head, not because I would have little sinners go
and tell God that they are little sinners, thereby to think to obtain
his mercy; for, verily, so they are never like to have it; for such
words declare, that such an one hath no true sense at all of the nature
of his sins. Sin, as I said, in the nature of it, is horrible, though
it be but one single sin as to act; yea, though it be but a sinful
thought; and so worthily calls for the damnation of the soul. The
comparison, then, of little and great sinners, is to go for good sense
among men. But to plead the fewness of thy sins, or the comparative
harmlessness of their quantity before God, argueth no sound knowledge
of the nature of thy sin, and so no true sense of the nature or need of
mercy.

Little sinner! when therefore thou goest to God, though thou knowest in
thy conscience that thou, as to acts, art no thief, no murderer, no
whore, no liar, no false swearer, or the like, and in reason must needs
understand that thus thou art not so profanely vile as others; yet when
thou goest to God for mercy, know no man’s sins but thine own, make
mention of no man’s sins but thine own. Also labour not to lessen thy
own, but magnify and greaten them by all just circumstances, and be as
if there was never a sinner in the world but thyself. Also cry out, as
if thou wast but the only undone man; and that is the way to obtain
God’s mercy.

It is one of the comeliest sights in the world to see a little sinner
commenting upon the greatness of his sins, multiplying and multiplying
them to himself, till he makes them in his own eyes bigger and higher
than he seeth any other man’s sins to be in the world; and as base a
thing it is to see a man do otherwise, and as basely will come on it
(Luke 18:10-14). As, therefore, I said to the great sinner before, let
him take heed lest he presume; I say now to the little sinner, let him
take heed that he do not dissemble; for there is as great an aptness in
the little sinner to dissemble, as there is in the great one. ‘He that
hideth his sins shall not prosper,’31 be he a sinner little or great
(Prov 28:13).

Eighth, Would Jesus Christ have mercy offered, in the first place, to
the biggest sinners? Then this shows the true cause why Satan makes
such head as he doth against him.

The Father and the Holy Spirit are well spoken of by all deluders and
deceived persons; Christ only is the rock of offence. ‘Behold, I lay in
Zion a stumbling-stone and rock of offence’ (Rom 9:33). Not that Satan
careth for the Father or the Spirit more than he careth for the Son;
but he can let men alone with their notions of the Father and the
Spirit, for he knows they shall never enjoy the Father or the Spirit,
if indeed they receive not the merits of the Son. ‘He that hath the
Son, hath life; he that hath not the Son of God hath not life,’ however
they may boast themselves of the Father and the Spirit (1 John 5:12).
Again, ‘Whosoever transgresseth, and abideth not in the doctrine of
Christ, hath not God. He that abideth in the doctrine of Christ, he
hath both the Father and the Son’ (2 John 9). Christ, and Christ only,
is he that can make us capable to enjoy God with life and joy to all
eternity. Hence he calls himself the way to the Father, the true and
living way (John 14:6). For we cannot come to the Father but by him
(Heb 10:19,20). Satan knows this, therefore he hates him. Deluded
persons are ignorant of this, and therefore, they are so led up and
down by Satan by the nose as they are.

There are many things by which Satan has taken occasion to greaten his
rage against Jesus Christ. As, first, His love to man, and then, the
many expressions of that love. He hath taken man’s nature upon him; he
hath in that nature fulfilled the law to bring in righteousness for
man; and hath spilt his blood for the reconciling of man to God; he
hath broke the neck of death, put away sin, destroyed the works of the
devil, and got into his own hands the keys of death; and all these are
heinous things to Satan. He cannot abide Christ for this. Besides, He
hath eternal life in himself, and that to bestow upon us; and we in all
likelihood are to possess the very places from which the Satans by
transgression fell, if not places more glorious. Wherefore he must
needs be angry. And is it not a vexatious thing to him, that we should
be admitted to the throne of grace by Christ, while he stands bound
over in chains of darkness, to answer for his rebellions against God
and his Son, at the terrible day of judgment. Yea, we poor dust and
ashes must become his judges, and triumph over him for ever: and all
this long32 of Jesus Christ; for he is the meritorious cause of all
this.

Now though Satan seeks to be revenged for this, yet he knows it is in
vain to attack the person of Christ; He [Christ] has overcome him;
therefore he [Satan] tampers with a company of silly men; that he may
vilify him by them. And they, bold fools as they are, will not spare to
spit in his face. They will rail at his person, and deny the very being
of it; they will rail at his blood, and deny the merit and worth of it.
They will deny the very end why he accomplished the law, and by jiggs,
and tricks, and quirks, which he helpeth them to, they set up fond
names and images in his place, and give the glory of a Saviour to them.
Thus Satan worketh under the name of Christ; and his ministers under
the name of the ministers of righteousness.

And by his wiles and stratagems he undoes a world of men; but there is
a seed, and they shall serve him, and it shall be counted to the Lord
for a generation. These shall see their sins, and that Christ is the
way to happiness. These shall venture themselves, both body and soul,
upon his worthiness. All this Satan knows, and therefore his rage is
kindled the more. Wherefore, according to his ability and allowance, he
assaulteth, tempteth, abuseth, and stirs up what he can to be hurtful
to these poor people, that he may, while his time shall last, make it
as hard and difficult for them to go to eternal glory as he can.
Ofttimes he abuses them with wrong apprehensions of God, and with wrong
apprehensions of Christ. He also casts them into the mire, to the
reproach of religion, the shame of their brethren, the derision of the
world, and dishonour of God. He holds our hands while the world buffets
us; he puts bear-skins upon us, and then sets the dogs at us. He
bedaubeth us with his own foam, and then tempts us to believe that that
bedaubing comes from ourselves.33

Oh! the rage and the roaring of this lion, and the hatred that he
manifests against the Lord Jesus, and against them that are purchased
with his blood! But yet, in the midst of all this, the Lord Jesus sends
forth his herald to proclaim in the nations his love to the world, and
to invite them to come in to him for life. Yea, his invitation is so
large, that it offereth his mercy in the first place to the biggest
sinners of every age, which augments the devil’s rage the more.
Wherefore, as I said before, fret he, fume he, the Lord Jesus will
‘divide the spoil’ with this great one; yea, he shall divide the spoil
with the strong, ‘because he hath poured out his soul unto death, and
he was numbered with the transgressors; and he bare the sin of many,
and made intercession for the transgressors’ (Isa 53:12).

Ninth, Would Jesus Christ have mercy offered, in the first place, to
the biggest sinners? Let the tempted harp upon this string for their
help and consolation.

The tempted, wherever he dwells, always thinks himself the biggest
sinner, one most unworthy of eternal life. This is Satan’s master
argument; thou art a horrible sinner, a hypocrite, one that has a
profane heart, and one that is an utter stranger to a work of grace. I
say this is his maul, his club, 34 his masterpiece; he doth with this
as some do with their most enchanting songs, sings them everywhere. I
believe there are but few saints in the world that have not had this
temptation sounding in their ears. But were they but aware, Satan by
all this does but drive them to the gap out at which they should go,
and so escape his roaring. Saith he, thou art a great sinner, a
horrible sinner, a profane-hearted wretch, one that cannot be matched
for a vile one in the country. And all this while Christ says to his
ministers, offer mercy, in the first place, to the biggest sinners. So
that this temptation drives thee directly into the arms of Jesus
Christ.

Were therefore the tempted but aware, he might say, ‘Ay, Satan, so I
am, I am a sinner of the biggest size, and therefore have most need of
Jesus Christ; yea, because I am such a wretch, therefore Jesus Christ
calls me; yea, he calls me first; the first proffer of the gospel is to
be made to the Jerusalem sinner; I am he, wherefore stand back, Satan;
make a lane, my right is first to come to Jesus Christ.’ This now would
be like for like. This would foil the devil; this would make him say, I
must not deal with this man thus; for then I put a sword into his hand
to cut off my head.

And this is the meaning of Peter, when he saith, ‘Resist him steadfast
in the faith’ (1 Peter 5:9). And of Paul, when he saith, ‘Take the
shield of faith, wherewith ye shall be able to quench all the fiery
darts of the wicked’ (Eph 6:16). Wherefore is it said, Begin at
Jerusalem, if the Jerusalem sinner is not to have the benefit of it?
And if I am to have the benefit of it, let me call it to mind when
Satan haunts me with continual remembrance of my sins, of my Jerusalem
sins. Satan and my conscience say I am the biggest sinner:—Christ
offereth mercy, in the first place, to the biggest sinners! Nor is the
manner of the offer other but such as suiteth with my mind. I am sorry
for my sin; yea, sorry at my heart that ever sinful thought did enter,
or find the least entertainment in my wicked mind: and might I obtain
my wish, I would never more that my heart should be a place for ought
but the grace, and spirit, and faith of the Lord Jesus. I speak not
this to lessen my wickedness; I would not for all the world but be
placed by mine own conscience in the very front of the biggest sinners,
that I might be one of the first that are beckoned, by the gracious
hand of Jesus the Saviour, to come to him for mercy.

Well, sinner, thou now speakest like a Christian; but say thus, in a
strong spirit, in the hour of temptation, and then thou wilt, to thy
commendation and comfort, quit thyself well. This improving of Christ,
in dark hours, is the life, though the hardest part of our
Christianity. We should neither stop at darkness nor at the raging of
our lusts, but go on in a way of venturing, and casting the whole of
our affairs for the next world at the foot of Jesus Christ. This is the
way to make the darkness light, and also to allay the raging of
corruption.

The first time the Passover was eaten was in the night; and when Israel
took courage to go forward, though the sea stood in their way like a
devouring gulf, and the host of the Egyptians follow them at the heels;
yet the sea gives place, and their enemies were as still as a stone
till they were gone over (Exo 12:8; 14:13,14,21,22; 15:16).

There is nothing like faith to help at a pinch; faith dissolves doubts
as the sun drives away the mists. And that you may not be put out, know
your time, as I said, of believing is always. There are times when some
graces may be out of use, but there is no time wherein faith can be
said to be so. Wherefore, faith must be always in exercise. Faith is
the eye, is the mouth, is the hand, and one of these is of use all day
long. Faith is to see, to receive, to work, or to eat; and a Christian
should be seeing, or receiving, or working, or feeding all day long.
Let it rain, let it blow, let it thunder, let it lighten, a Christian
must still believe. At ‘what time,’ said the good man, ‘I am afraid, I
will trust in thee’ (Psa 56:2,3).

Nor can we have a better encouragement to do this than is, by the text,
set before us; even an open heart for a Jerusalem sinner. And if for a
Jerusalem sinner to come, then for such an one when come. If for such
an one to be saved, then for such an one that is saved. If for such an
one to be pardoned his great transgressions, then for such an one who
is pardoned these to come daily to Jesus Christ too, to be cleansed and
set free from his common infirmities, and from the iniquities of his
holy things. Therefore, let the poor sinner that would be saved labour
for skill to make the best improvement of the grace of Christ to help
him against the temptations of the devil and his sins.

Tenth, Would Jesus Christ have mercy offered, in the first place, to
the biggest sinners? Let those men consider this that have, or may, in
a day of trial, spoken or done what their profession or conscience told
them they should not, and that have the guilt and burden thereof upon
their consciences.

Whether a thing be wrong or right, guilt may pursue him that doth
contrary to his conscience. But suppose a man should deny his God, or
his Christ, or relinquish a good profession, and be under the real
guilt thereof, shall he, therefore, conclude he is gone for ever? Let
him come again with Peter’s tears, and no doubt but he shall obtain
Peter’s forgiveness; for the text includes the biggest sinners. And it
is observable, that before this clause was put into this commission,
Peter was pardoned his horrible revolt from his Master. He that
revolteth in the day of trial, if he is not shot quite dead upon the
place, but is sensible of his wound, and calls out for a chirurgeon,
shall find his Lord at hand to pour wine and oil into his wounds, that
he may again be healed, and to encourage him to think that there may be
mercy for him; besides what we find recorded of Peter, you read in the
Acts, some were, through the violence of their trials, compelled to
blaspheme, and yet are called saints (Acts 26:9-11).

Hence you have a promise or two that speak concerning such kind of men,
to encourage us to think that, at least, some of them shall come back
to the Lord their God. ‘Shall they fall,’ saith he, ‘and not arise?
Shall he turn away, and not return?’ (Jer 8:4). ‘and in that day will I
assemble her that halteth, and I will gather her that is driven out,
and her that I have afflicted. And I will make her that halted a
remnant, and her that was cast far off a strong nation; and the Lord
shall reign over them in Mount Zion—for ever.’ What we are to
understand by her that halteth, is best expressed by the prophet Elijah
(Micah 4:6,7; Zeph 3:19; 1 Kings 18:21).

I will conclude, then, that for them that have halted, or may halt, the
Lord has mercy in the bank,35 and is willing to accept them if they
return to him again. Perhaps they may never be after that of any great
esteem in the house of God, but if the Lord will admit them to favour
and forgiveness—O exceeding and undeserved mercy! (See Ezekiel
44:10-14). Thou, then, that mayest be the man, remember this, that
there is mercy also for thee. Return, therefore, to God, and to his
Son, who hath yet in store for thee, and who will do thee good.

But, perhaps, thou wilt say, He doth not save all revolters, and,
therefore, perhaps not me. Answer. Art thou returning to God? If thou
art returning, thou art the man; ‘Return, ye backsliding children, and
I will heal your backslidings’ (Jer 3:22).

Some, as I said, that revolt, are shot dead upon the place; and for
them, who can help them? But for them that cry out of their wounds it
is a sign that they are yet alive, and, if they use the means in time,
doubtless they may be healed.

Christ Jesus has bags of mercy that were never yet broken up or
unsealed. Hence it is said, he has goodness laid up; things reserved in
heaven for his. And if he breaks up one of these bags, who can tell
what he can do? Hence his love is said to be such as passeth knowledge,
and that his riches are unsearchable. He has, nobody knows what; for
nobody knows who! He has by him, in store, for such as seem, in the
view of all men, to be gone beyond recovery. For this, the text is
plain. What man or angel could have thought that the Jerusalem sinners
had been yet on this side of an impossibility of enjoying life and
mercy? Hadst thou seen their actions, and what horrible things they did
to the Son of God; yea, how stoutly they backed what they did with
resolves and endeavours to persevere, when they had killed his person,
against his name and doctrine; and that there was not found among them
all that while, as we read of, the least remorse or regret for these
their doings; couldest though have imagined that mercy would ever have
took hold of them, at least so soon! Nay, that they should, of all the
world, be counted those only meet to have it offered to them in the
very first place! For so my text commands, saying, Preach repentance
and remission of sins among all nations, beginning at Jerusalem.

I tell you the thing is a wonder, and must for ever stand for a wonder
among the sons of men. It stands, also, for an everlasting invitation
and allurement to the biggest sinners to come to Christ for mercy. Now
since, in the opinion of all men, the revolter is such an one; if he
has, as I said before, any life in him, let him take encouragement to
come again, that he may live by Christ.

Eleventh, Would Jesus Christ have mercy offered, in the first place, to
the biggest sinners? Then let God’s ministers tell them so. There is an
incidence36 in us, I know not how it doth come about, when we are
converted, to contemn them that are left behind. Poor fools as we are,
we forget that we ourselves were so (Titus 3:2,3).

But would it not become us better, since we have tasted that the Lord
is gracious, to carry it towards them so, that we may give them
convincing ground to believe that we have found that mercy which also
sets open the door for them to come and partake with us. Ministers, I
say, should do thus, both by their doctrine, and in all other respects.
Austerity doth not become us, neither in doctrine nor in
conversation.37 We ourselves live by grace; let us give as we receive,
and labour to persuade our fellow-sinners, which God has left behind
us, to follow after, that they may partake with us of grace. We are
saved by grace; let us live like them that are gracious. Let all our
things, to the world, be done in charity towards them; pity them, pray
for them, be familiar with them, for their good. Let us lay aside our
foolish, worldly, carnal grandeur; let us not walk the streets, and
have such behaviours as signify we are scarce for touching of the poor
ones that are left behind; no, not with a pair of tongs. It becomes not
ministers thus to do.

[A gentle reproof.]

Remember your Lord, he was familiar with publicans and sinners to a
proverb: ‘Behold a man gluttonous, and a wine-bibber, a friend of
publicans and sinners’ (Matt 11:19). The first part, concerning his
gluttonous eating and drinking, to be sure, was an horrible slander;
but for the other, nothing was ever spoke truer of him by the world.
Now, why should we lay hands cross on this text; that is, choose good
victuals, and love the sweet wine better than the salvation of the poor
publican? Why not familiar with sinners, provided we hate their spots
and blemishes, and seek that they may be healed of them? Why not
fellowly with our carnal neighbours? If we do take occasion to do so,
that we may drop, and be yet distilling some good doctrine upon their
souls? Why not go to the poor man’s house, and give him a penny, and a
Scripture to think upon? Why not send for the poor to fetch away, at
least, the fragments of thy table, that the bowels of thy fellow-sinner
may be refreshed as well as thine?

Ministers should be exemplary; but I am an inferior man, and must take
heed of too much meddling. But might I, I would meddle with them, with
their wives, and with their children too. I mean not this of all, but
of them that deserve it, though I may not name them. But, I say, let
ministers follow the steps of their blessed Lord, who, by word and
deed, showed his love to the salvation of the world, in such a carriage
as declared him to prefer their salvation before his own private
concern. For we are commanded to follow his steps, ‘who did no sin,
neither was guile found in his mouth.’

And as I have said concerning ministers, so I say to all the brethren,
Carry it so, that all the world may see, that indeed you are the sons
of love. Love your Saviour; yea, show one to another that you love him,
not only by a seeming love of affection, but with the love of duty.
Practical love is best.38 Many love Christ with nothing but the lick of
the tongue. Alas! Christ Jesus the Lord must not be put off thus; ‘He
that hath my commandments, and keepeth them,’ saith he, ‘he it is that
loveth me’ (John 14:21). Practical love, which stands in self-denial,
in charity to my neighbour, and a patient enduring of affliction for
his name; this is counted love. Right love to Christ is that which
carries in it a provoking argument to others of the brethren (Heb
10:24). Should a man ask me how he should know that he loveth the
children of God? the best answer I could give him, would be in the
words of the apostle John; ‘By this,’ saith he, ‘we know that we love
the children of God, when we love God, and keep his commandments’ (1
John 5:2). Love to God and Christ is then shown, when we are tender of
his name; and then we show ourselves tender of his name, when we are
afraid to break any, the least of his commandments. And when we are
here, then do we show our love to our brother also.

[The Conclusion.]

Now, we have obligation sufficient thus to do, for that our Lord loved
us, and gave himself for us, to deliver us from death, that we might
live through him. The world, when they hear the doctrine that I have
asserted and handled in this little book; to wit, that Jesus Christ
would have mercy offered, in the first place, to the biggest sinners,
will be apt, because themselves are unbelievers, to think that this is
a doctrine that leads to looseness, and that gives liberty to the
flesh; but if you that believe love your brethren and your neighbours
truly, and as you should, you will put to silence the ignorance of such
foolish men, and stop their mouths from speaking evil of you. And, I
say, let the love of Christ constrain us to this. Who deserveth our
heart, our mouth, our life, our goods, so much as Jesus Christ, who has
bought us to himself by his blood, to this very end, that we should be
a peculiar people, zealous of good works?

There is nothing more seemly in the world than to see a Christian walk
as becomes the gospel; nor anything more unbecoming a reasonable
creature, than to hear a man say, ‘I believe in Christ,’ and yet see in
his life debauchery and profaneness. Might I, such men should be
counted the basest of men; such men should be counted by all unworthy
of the name of a Christian, and should be shunned by every good man, as
such who are the very plague of profession. For so it is written, we
should carry it towards them. Whoso have a form of godliness, and deny
the power thereof, from such we must turn away.

It has ofttimes come into my mind to ask, By what means it is that the
gospel profession should be so tainted39 with loose and carnal
gospellers? and I could never arrive to better satisfaction in the
matter than this—such men are made professors by the devil, and so by
him put among the rest of the godly. A certain man had a fruitless fig
tree planted in his vineyard; but by whom was it planted there? even by
him that sowed the tares, his own children, among the wheat (Luke 13:6;
Matt 13:37-40). And that was the devil. But why doth the devil do thus?
Not of love to them, but to make of them offences and stumbling-blocks
to others. For he knows that a loose professor in the church does more
mischief to religion than ten can do to it that are in the world. Was
it not, think you, the devil that stirred up the damsel that you read
of in Acts 16 to cry out, ‘These men are the servants of the most high
God, which show unto us the way of salvation?’ Yes it was, as is
evident, for Paul was grieved to hear it. But why did the devil stir up
her to cry so, but because that was the way to blemish the gospel, and
to make the world think that it came from the same hand as did her
soothsaying and witchery? (verse 16-18). ‘Holiness, O Lord, becomes thy
house for ever.’ Let, therefore, whoever they be that profess the name
of Christ, take heed that they scandal not that profession which they
make of him, since he has so graciously offered us, as we are sinners
of the biggest size, in the first place, his grace to save us.

[Answers to Objections.]

Having thus far spoken of the riches of the grace of Christ, and of the
freeness of his heart to embrace the Jerusalem sinners, it may not be
amiss to give you yet, as a caution, an intimation of one thing,
namely, that this grace and freeness of his heart, is limited to time
and day; the which, whoso overstandeth, shall perish notwithstanding.
For, as a king, who, of grace, sendeth out to his rebellious people an
offer of pardon, if they accept thereof by such a day, yet beheadeth or
hangeth those that come not in for mercy until the day or time be past;
so Christ Jesus has set the sinner a day, a day of salvation, an
acceptable time; but he who standeth out, or goeth on in rebellion
beyond that time, is like to come off with the loss of his soul (2 Cor
6:2; Heb 3:13-19; 4:7; Luke 19:41,42). Since, therefore, things are
thus, it may be convenient here to touch a little upon these
particulars.

First, That this day, or time thus limited, when it is considered with
reference to this or that man, is ofttimes undiscerned by the person
concerned therein, and always is kept secret as to the shutting up
thereof.

And this, in the wisdom of God is thus, to the end no man, when called
upon, should put off turning to God to another time. Now, and TODAY, is
that and only that which is revealed in holy Writ (Psa 50:22; Eccl
12:1; Heb 3:13,15). And this shows us the desperate hazards which those
men run, who, when invitation or conviction attends them, put off
turning to God to be saved till another, and, as they think, a more fit
season and time. For many, by so doing, defer this to do till the day
of God’s patience and long-suffering is ended; and then, for their
prayers and cries after mercy, they receive nothing but mocks, and are
laughed at by the God of heaven (Prov 1:20-30; Isa 65:12-16; 66:4; Zech
7:11-13).

Secondly, Another thing to be considered is this, namely, That the day
of God’s grace with some men begins sooner, and also sooner ends, than
it doth with others. Those at the first hour of the day, had their call
sooner than they who were called upon to turn to God at the sixth hour
of the day; yea, and they who were hired at the third hour, had their
call sooner than they who were called at the eleventh (Matt 20:1-6).

1. The day of God’s patience began with Ishmael, and also ended before
he was twenty years old. At thirteen years of age he was circumcised;
the next year after, Isaac was born; and then Ishmael was fourteen
years old. Now, that day that Isaac was weaned, that day was Ishmael
rejected; and suppose that Isaac was three years old before he was
weaned, that was but the seventeenth year of Ishmael; wherefore the day
of God’s grace was ended with him betimes (Gen 17:25; 21:2-11; Gal
4:30).

2. Cain’s day ended with him betimes; for, after God had rejected him,
he lived to beget many children, and build a city, and to do many other
things. But, alas! all that while he was a fugitive and a vagabond. Nor
carried he anything with him after the day of his rejection was come,
but this doleful language in his conscience. ‘From God’s face shall I
be hid’ (Gen 4:10-15).

3. Esau, through his extravagancies, would needs go sell his
birthright, not fearing, as other confident fools, but that yet the
blessing would still be his. After which, he lived many years; but all
of them under the wrath of God, as was, when time came, made to appear
to his destruction; for, ‘when he would have inherited the blessing, he
was rejected, for he found no place of repentance, though he sought it
carefully with tears’ (Heb 12:16,17).

Many instances might be given as to such tokens of the displeasure of
God against such as fool away, as the wise man has it, the prize which
is put into their hand (Prov 17:16).

Let these things, therefore, be a further caution to those that sit
under the glorious sound of the gospel, and hear of the riches of the
grace of God in Christ to poor sinners. To slight grace, to despise
mercy, and to stop the ear when God speaks, when he speaks such great
things, so much to our profit, is a great provocation. He offereth, he
calls, he woos, he invites, he prays, he beseeches us in this day of
his grace to be reconciled to him; yea, and has provided for us the
means of reconciliation himself. Now, this despised must needs be
provoking; and it is a fearful thing to fall into the hands of the
living God.

Objection. But some man may say unto me, ‘Fain I would be saved, fain I
would be saved by Christ; but I fear this day of grace is past, and
that I shall perish, notwithstanding the exceeding riches of the grace
of God.’

Answer. To this doubt I would answer several things. 1. With respect to
this day. 2. With respect to thy desires. 3. With respect to thy fears.

1. With respect to this day; that is, whether it be ended with a man or
no.

(1.) Art thou jogged, and shaken, and molested at the hearing of the
Word? Is thy conscience awakened and convinced then, that thou art at
present in a perishing state, and that thou hast need to cry to God for
mercy? This is a hopeful sign that this day of grace is not past with
thee. For, usually, they that are past grace, are also, in their
conscience, ‘past feeling,’ b eing ‘seared with a hot iron’ (Eph
4:18,19; 1 Tim 4:1,2). Consequently, those past grace must be such as
are denied the awakening fruits of the Word preached. The dead that
hear, says Christ, shall live; at least wise,40 Christ has not quite
done with them; the day of God’s patience is not at an end with them
(John 5:25).

(2.) Is there, in thy more retired condition, arguings, strugglings,
and strivings with thy spirit to persuade thee of the vanity of what
vain things thou lovest, and to win thee in thy soul to a choice of
Christ Jesus and his heavenly things? Take heed and rebel not, for the
day of God’s grace and patience will not be past with thee till he
saith, his ‘Spirit shall strive no more’ with thee; for then the woe
comes, when he shall depart from them; and when he says to the means of
grace, Let them alone (Hosea 4:17; 9:12).

(3.) Art thou visited in the night seasons with dreams about thy state,
and that thou art in danger of being lost? Hast thou heart-shaken
apprehensions when deep sleep is upon thee, of hell, death, and
judgment to come? These are signs that God has not wholly left thee, or
cast thee behind his back for ever. ‘For God speaketh once, yea twice,
yet man perceiveth it not. In a dream, in a vision of the night, when
deep sleep falleth upon men, in slumberings upon the bed; then he
openeth the ears of men, and sealeth their instruction, that he may
withdraw man from his purpose,’ his sinful purposes, ‘and hide pride
from man’ (Job 33:14-17). All this while God has not left the sinner,
nor is come to the end of his patience towards him, but stands, at
least, with the door of grace ajar in his hand, as being loath, as yet,
to bolt it against him.

(4.) Art thou followed with affliction, and dost thou hear God’s angry
voice in thy afflictions? Doth he send with the affliction an
interpreter, to show thee thy vileness; and why, or wherefore, that
hand of God is upon thee, and upon what thou hast; to wit, that it is
for thy sinning against him, and that thou mightest be turned to him?
If so, thy summer is not quite ended; thy harvest is not yet quite over
and gone. Take heed, stand out no longer, lest he cause darkness, and
lest thy feet stumble upon the dark mountains; and lest, while you look
for light, he turn it into the shadow of death, and make it gross
darkness (Jer 8:20; 13:15-17).

(5.) Art thou crossed, disappointed, and waylaid, and overthrown in all
thy foolish ways and doings? This is a sign God has not quite left
thee, but that he still waits upon thee to turn thee. Consider, I say,
has he made a hedge and a wall to stop thee? Has he crossed thee in all
thou puttest thy hand unto? Take it as a call to turn to him; for, by
his thus doing, he shows he has a mind to give thee a better portion.
For usually, when God gives up men, and resolves to let them alone in
the broad way, he gives them rope, and lets them have their desires in
all hurtful things (Hosea 2:6-15; Psa 73:3-13; Rom 11:9). Therefore
take heed to this also, that thou strive not against this hand of God;
but betake thyself to a serious inquiry into the causes of this hand of
God upon thee, and incline to think, it is because the Lord would have
thee look to that, which is better than what thou wouldst satisfy
thyself withal. When God had a mind to make the prodigal go home to his
father, he sent a famine upon him, and denied him a bellyful of the
husks which the swine did eat. And observe it, now he was in a strait,
he betook him to consideration of the good that there was in his
father’s house; yea, he resolved to go home to his father, and his
father dealt well with him; he received him with music and dancing,
because he had received him safe and sound (Luke 15:14-32).

(6.) Hast thou any enticing touches of the Word of God upon thy mind?
Doth, as it were, some holy word of God give a glance upon thee, cast a
smile upon thee, let fall, though it be but one drop of its savour upon
thy spirit; yea, though it stays but one moment with thee? O then the
day of grace is not past! The gate of heaven is not shut! nor God’s
heart and bowels withdrawn from thee as yet. Take heed, therefore, and
beware that thou make much of the heavenly gift, and of that good word
of God of the which he has made thee taste. Beware, I say, and take
heed; there may be a falling away for all this; but, I say, as yet God
has not left thee, as yet he has not cast thee off (Heb 6:1-9).

2. With respect to thy desires, what are they? Wouldst thou be saved?
Wouldst thou be saved with a thorough salvation? Wouldst thou be saved
from guilt and filth too? Wouldst thou be the servant of thy Saviour?
Art thou indeed weary of the service of thy old master the devil, sin,
and the world? And have these desires put thy soul to the flight? Hast
thou, through desires, betaken thyself to thy heels? Dost fly to him
that is a Saviour from the wrath to come, for life? If these be thy
desires, and if they be unfeigned, fear not! Thou are one of those
runaways which God has commanded our Lord to receive, and not to send
thee back to the devil thy master again, but to give thee a place in
his house, even the place which liketh thee best. ‘Thou shalt not
deliver unto his master,’ says he, ‘the servant which is escaped from
his master unto thee. He shall dwell with thee, even among you, in that
place which he shall choose in one of thy gates, where it liketh him
best: thou shalt not oppress him’ (Deu 23:15,16).

This is a command to the church, consequently to the Head of the
church; for all commands from God come to her through her Head. Whence
I conclude, that as Israel of old was to receive the runaway servant
who escaped from a heathen master to them, and should not dare to send
him back to his master again; so Christ’s church now, and consequently
Christ himself, may not, will not, refuse that soul that has made his
escape from sin, Satan, the world, and hell, unto him, but will
certainly let him dwell in his house, among his saints, in that place
which he shall choose, even where it liketh him best. For he says, in
another place, ‘And him that cometh to me, I will in no wise cast out.’
In no wise, let his crimes be what they will, either for nature,
multitude, or the attendance of aggravating circumstances. Wherefore,
if thy desires be firm, sound, and unfeigned to become the saved of
Christ, and his servant, fear not, he will not, he will in no wise put
thee away, or turn thee over to thy old master again.

3. As to thy fears, whatever they are, let that be supposed which is
supposed before, and they are groundless, and so of no weight.

Objection. But I am afraid I am not [of the] elect, or chosen to
salvation, though you called me fool a little before for so fearing.

Answer. Though election is, in order, before calling, as to God, yet
the knowledge of calling must go before the belief of my election, as
to myself. Wherefore, souls that doubt of the truth of their effectual
calling, do but plunge themselves into a deeper labyrinth of confusion
that concern themselves with their election; I mean, while they labour
to know it before they prove their calling. ‘Make your calling, and so
your election sure’ (2 Peter 1:4-10).

Wherefore, at present, lay the thoughts of thy election by, and ask
thyself these questions: Do I see my lost condition? Do I see salvation
is nowhere but in Christ? Would I share in this salvation by faith in
him? And would I, as was said before, be thoroughly saved, to wit, from
the filth as from the guilt? Do I love Christ, his Father, his saints,
his words, and ways? This is the way to prove we are elect. Wherefore,
sinner, when Satan, or thine own heart, seeks to puzzle thee with
election, say thou, I cannot attend to talk of this point now, but stay
till I know that I am called of God to the fellowship of his Son, and
then I will show you that I am elect, and that my name is written in
the book of life.

If poor distressed souls would observe this order, they might save
themselves the trouble of an unprofitable labour under these
unseasonable and soul-sinking doubts. 41

Let us, therefore, upon the sight of our wretchedness, fly and
venturously leap into the arms of Christ, which are now as open to
receive us into his bosom as they were when nailed to the cross. This
is coming to Christ for life aright; this is right running away from
thy [old] master to him, as was said before. And for this we have
multitudes of Scriptures to support, encourage, and comfort us in our
so doing.

But now, let him that doth thus be sure to look for it, for Satan will
be with him tomorrow, to see if he can get him again to his old
service; and if he cannot do that, then will he enter into dispute with
him, to wit, about whether he be elect to life, and called indeed to
partake of this Christ, to whom he is fled for succour, or whether he
comes to him of his own presumptuous mind. Therefore we are bid, as to
come, so to arm ourselves with that armour which God has provided; that
we may resist, quench, stand against, and withstand all the fiery darts
of the devil (Eph 6:11-18). If, therefore, thou findest Satan in this
order to march against thee, remember that thou hadst this item about
it; and betake thyself to faith and good courage, and be sober, and
hope to the end.

Objection. But how if I should have sinned the sin unpardonable, or
that called the sin against the Holy Ghost?

Answer. If thou hast, thou art lost for ever; but yet before it is
concluded by thee that thou hast so sinned, know that they that would
be saved by Jesus Christ, through faith in his blood, cannot be counted
for such.

1. Because of the promise, for that must not be frustrate: and that
says, ‘And him that cometh to Christ, he will in no wise cast out.’ And
again, ‘Whoso will, let him take of the water of life freely’ (John
6:37; Rev 21:6; 22:17).

But, I say, how can these Scriptures be fulfilled, if he that would
indeed be saved, as before said, has sinned the sin unpardonable? The
Scripture must not be made void, nor their truth be cast to the ground.
Here is a promise, and here is a sinner; a promise that says he shall
not be cast out that comes; and the sinner comes, wherefore he must be
received: consequently, he that comes to Christ for life, has not,
cannot have sinned that sin for which there is no forgiveness. And this
might suffice for an answer to any coming soul, that fears, though he
comes, that he has sinned the sin against the Holy Ghost.

2. But, again, he that has sinned the sin against the Holy Ghost cannot
come, has no heart to come, can by no means be made willing to come to
Jesus Christ for life; for that he has received such an opinion of him,
and of his things, as deters and holds him back.

(1.) He counteth this blessed person, this Son of God, a magician, a
conjuror, a witch, or one that did, when he was in the world, what he
did, by the power and spirit of the devil (Matt 9:34; 12:24,25,&c.;
Mark 3:22-30). Now he that has this opinion of this Jesus, cannot be
willing to cast himself at his feet for life, or to come to him as the
only way to God and to salvation. And hence it is said again, that such
an one puts him to open shame, and treadeth him under foot; that is, by
contemning, reproaching, vilifying, and despising of him, as if he were
the vilest one, or the greatest cheat in the world; and has, therefore,
as to his esteem of him, called him accursed, crucified him to himself,
or counted him one hanged, as one of the worst of malefactors (Heb 6:6;
10:29; 1 Cor 12:3).

(2.) His blood, which is the meritorious cause of man’s redemption,
even the blood of the everlasting covenant, he counteth ‘an unholy
thing,’ or that which has no more virtue in it to save a soul from sin
than has the blood of a dog (Heb 10:29).42 For when the apostle says,
‘he counts it an unholy thing,’ he means, he makes it of less value
than that of a sheep or cow, which were clean according to the law;
and, therefore, must mean, that his blood was of no more worth to him,
in his account, than was the blood of a dog, an ass, or a swine, which
always was, as to sacrifices, rejected by the God of heaven, as unholy
or unclean. Now he who has no better esteem of Jesus Christ, and of his
death and blood, will not be persuaded to come to him for life, or to
trust in him for salvation.

(3.) But further, all this must be done against manifest tokens to
prove the contrary, or after the shining of gospel light upon the soul,
or some considerable profession of him as the Messiah, or that he was
the Saviour of the world.

(a.) It must be done against manifest tokens to prove the contrary; and
thus the reprobate Jews committed it when they saw the works of God,
which put forth themselves in him, and called them the works of the
devil and Beelzebub.

(b.) It must be done against some shining light of the gospel upon
them. And thus it was with Judas, and with those who, after they were
enlightened, and had tasted, and had felt something of the powers of
the world to come, fell away from the faith of him, and put him to open
shame and disgrace (Heb 6:5,6).

(c.) It must also be done after, and in opposition to one’s own open
profession of him. For if, after they have escaped the pollution of the
world, through the knowledge of our Lord and Saviour Jesus Christ, they
are again entangled therein, and overcome, the latter end is worse with
them than the beginning; for it had been better for them not to have
know the way of righteousness, than after they have known it, to turn
from the holy commandment, which is the word of faith delivered unto
them.

(d.) All this must be done openly, before witnesses, in the face,
sight, and view of the world, by word and act. This is the sin that is
unpardonable; and he that hath thus done, can never, it is impossible
he ever should, be renewed again to repentance, and that for a double
reason; first, such an one doth say, he will not; and [second] of him
God says, he shall not have the benefit of salvation by him.

Objection. But if this be the sin unpardonable, why is it called the
sin against the Holy Ghost, and not rather the sin against the Son of
God?

Answer. It is called ‘the sin against the Holy Ghost,’ because such
count the works he did, which were done by the Spirit of God, the works
of the spirit of the devil. Also because all such as so reject Christ
Jesus the Lord, they do it in despite of that testimony which the Holy
Ghost has given of him in the holy Scriptures; for the Scriptures are
the breathings of the Holy Ghost, as in all other things, so in that
testimony they bear of the person, of the works, sufferings,
resurrection, and ascension of Jesus Christ.

Sinner, this is the sin against the Holy Ghost. What sayest thou? Hast
thou committed it? Nay, I know thou hast not, if thou wouldst be saved
by Christ. Yea, it is impossible that thou shouldst have done it, if
indeed thou wouldst be saved by him. No man can desire to be saved by
him, who he yet judgeth to be an impostor, a magician, a witch. No man
can hope for redemption by that blood which he yet counteth an unholy
thing. Nor will God ever suffer such an one to repent, who has, after
light and profession of him, thus horribly, and devil-like, contemned
and trampled upon him.

True, words, and wars, and blasphemies, against this Son of man, are
pardonable; but then they must be done ‘ignorantly, and in unbelief.’
Also, all blasphemous thoughts are likewise such as may be passed by,
if the soul afflicted with them, indeed is sorry for them (1 Tim
1:13-15; Mark 3:28).

All but this, sinner, all but this! If God had said, he will forgive
one sin, it had been undeserved grace; but when he says he will pardon
all but one, this is grace to the height. Nor is that one unpardonable
otherwise, but because the Saviour that should save them is rejected
and put away. Jacob’s ladder; Christ is Jacob’s ladder that reacheth up
to heaven; and he that refuseth to go by this ladder thither, will
scarce by other means get up so high. There is none other name given
under heaven, among men, whereby we must be saved. There is none other
sacrifice for sin than this; he also, and he only, is the Mediator that
reconcileth men to God. And, sinner, if thou wouldst be saved by him,
his benefits are thine; yea, though thou art a great and Jerusalem
transgressor.43

FOOTNOTES:


1 Having preached many times, and from various texts, upon this
subject, the whole substance of many sermons is here published.—Ed.

2 The Jews, and their sacred city, are standing monuments of God’s
dreadful vengeance against unbelief in rejecting the Lord Christ, in
whom alone is salvation. The Lord give us grace to prize and improve
gospel privileges, lest we also be cut off, through unbelief.—Mason.

3 The higher a people rise under the means, the lower will be their
fall if they slight them. O highly-favoured England! Tyre and Sidon,
Sodom and Gomorrah, will have a milder hell than thy carnal,
hypocritical, Christless children.—Mason.

4 All the objections are on the sinner’s side, through unbelief. Christ
answers them all in one word, ‘Whosoever will, let him come and take of
the water of life freely’; and, ‘Whosoever cometh, I will in no wise
cast out.’ Lord, put forth thy power, and give the will.—Mason.

5 In this quotation, Bunyan has followed the reading in the Genevan or
Puritan version.—Ed.

6 An arrow, dipped in the blood of Jesus, will subdue the most obdurate
heart it reaches, even those bitter enemies to Christ, the
priests.—Mason.

7 This quotation is from the Genevan or Puritan version—Ed.

8 ‘Death was swallowing of them down.’ How very striking and full of
truth is this expression! For, in proportion as the sinner violates the
Divine law, so he rushes into the jaws of death and destruction.
Obedience to the Divine law preserves health, bestows happiness, and
prolongs life.—Ed.

9 ‘Rowl in his bowels’; intense affection: see Philemon 12.—Ed.

10 ‘Wheals’; pimples, or small swellings filled with matter.—Ed.

11 ‘As physicians do’ can now hardly be understood. In Bunyan’s days,
all physicians put forth their bills of ‘wonderful cures.’—Ed.

12 ‘Hedge-creepers’; footpads.—Ed.

13 O sinner, beseech the Lord to enable you to welcome the grace that
is welcoming you; then you shall find it, in the Lord’s time, that you
shall be made as kindly welcome as ever a sinner was that is now a
glorified saint.—Mason.

14 This idea is most ingeniously and admirably displayed in Bunyan’s
beautiful allegory, ‘The Holy War.’—Ed.

15 ‘A muse’; deep thought. Vulgo` vocatum, ‘a brown study.’ Bunyan used
this word in the same sense in the first edition of ‘The Pilgrim’s
Progress,’ at the Interpreter’s house: ‘Now was Christian somewhat in a
muse.’ It was afterwards altered, but not improved, by substituting the
words, ‘in a maze.’—Ed.

16 Among all the wondrous sights that angels witness, one gives them
peculiar joy—it is the poor penitent prodigal returning to God, Luke
15:10.—Ed.

17 This was printed in the first edition, ‘the biggest sin.’—Ed.

18 How strongly does this dialogue bring to our recollection that
between Christian and Apollyon in the ‘The Pilgrim’s Progress?’—Ed.

19 ‘I stunck,’ in the original edition, probably meant, ‘I stuck’; but
all the later editions have, ‘I stunk.’—Ed.

20 ‘Clouts’; patches, Joshua 9:5

21 I cannot discover in what book Bunyan read this legend; it is not in
the “Golden Legend,” or any of my monkish authors. It was a generally
received opinion, among the ancients, that Mary Magdalene was sister to
Lazarus; but the means of her conversion is not known. The story here
related is possible, and even probable; but it has no foundation in the
inspired writings, nor in ancient authors.—Ed.

22 Thus Zaccheus said: ‘Behold, Lord, the half of my goods I give to
the poor; and if I have taken anything from any man, by false
accusation, I restore fourfold.’ The law of God requires us,
dim-sighted as we are, to see our sins in their real magnitude, but the
perversity of man turns the telescope to diminish them.—Ed.

23 ‘The friends thereof in their reason’ were the words used in the
first three editions by Bunyan. After his decease, they were altered,
in 1697, in a second third edition, and this correction has been
continued in every subsequent impression.—Ed.

24 Bunyan has some striking observations upon this word Go, in his work
on the day of judgment. Those who refused the invitation to ‘come’ and
receive life, when in the world, now irresistibly obey the awful
mandate, ‘Go,’ and rush into eternal woe.—Ed.

25 How pointed and faithful are these words? How natural it is for a
poor sinner to compare himself with his fellow-worm, and say, ‘Lord, I
thank thee that I am not as this publican,’ or as that murderer—instead
of viewing himself in the gospel glass, in the presence of infinite
holiness, and feeling that in his flesh there is no good thing, but
putrefying sores, that he is vile and hell-deserving, and must fall
into the arms of Divine mercy, crying, Lord, save, or I perish.—Ed.

26 ‘Swoop’; to seize as a hawk does his prey.—Ed.

27 The convinced sinner is not content with the cry, ‘Deliver me from
the wrath to come,’ but, feeling sin to be his greatest enemy, he
earnestly cries for deliverance from its dominion in this world (Psa
143).—Ed.

28 ‘At the catch.’ See the dialogue between Faithful and Talkative in
‘The Pilgrim’s Progress.’—Ed.

29 Printed, ‘far,’ in the first and second editions; altered to ‘fast,’
in third and subsequent editions.—Ed.

30 The blind men, who implored the mercy of Jesus, would not be checked
even by the multitude, but cried so much the more. When a true sense of
misery urges, neither men nor devils can stop the cry for mercy, till
Jesus has compassion and heals their spiritual maladies.—Mason.

31 Quoted from the Puritan or Genevan version of the Bible; our
translation has, ‘He that covereth.’—Ed.

32 ‘Long of Jesus Christ’; a provincial expression, meaning ‘all this
belongs to us by Jesus Christ.’—Ed.

33 How admirable an illustration is this of the Slough of Despond, into
which Christian and Pliable fell in ‘The Pilgrim’s Progress.’—Ed.

34 This illustrates Bunyan’s meaning of the Giant of Sophistry, named
Maul, whose head was cut off by Great-heart, in the Second Part of ‘The
Pilgrim’s Progress.’—Ed.

35 The treasures of this bank are inexhaustible and unsearchable. Oh
for faith, that we may draw largely upon its infinite riches!—Ed.

36 ‘Incidence’; the direction with which one body strikes another; now
obsolete.—Ed.

37 A sour, crabbed Christian, is a contradiction in terms. The precept
is, ‘Be ye kind one to another, tender-hearted, forgiving one another,
even as God, for Christ’s sake, hath forgiven you’ (Eph 4:31).—Mason

38 The true branches in Christ, the heavenly vine, are made fruitful in
love, joy, peace, long-suffering, gentleness, goodness, faith,
meekness, and temperance. By these it will appear that Christ is formed
within us. Mere ‘lick of the tongue’ love, without these, is an
unsubstantial shadow.—Ed.

39 ‘Be so taunted’; in editions previous to 1697.—Ed.

40 ‘At least wise’; to say the least.—Ed.

41 This is the proper test for a perplexed soul, when troubled about
his election. If I love Christ, and am desirous to obey him, it is
because he first loved me; and this is the surest proof of election.
Hear the voice of God, ‘Whosoever believeth in me shall not perish, but
have eternal life’; and so Paul, ‘As many as were ordained to eternal
life believed’ (Acts 13:48).—Ed.

42 How very forcible is this appeal to those who profess to believe the
inspiration of the Bible, but yet reject the atonement of Christ. It is
to make the typical sacrifice of the clean beasts, under the law, of
greater value than that of the great antitype—the Son of God.—Ed.

43 The reason why those who are guilty of the blasphemy against the
Holy Ghost are never forgiven, is not for want of any sufficiency in
the blood of Christ, or in the pardoning mercy of God, but because they
never repent of that sin, and never seek to God for mercy through
Christ, but continue obstinate till death.—Mason.



THE GREATNESS OF THE SOUL,

AND

UNSPEAKABLENESS 0F THE LOSS THEREOF;

WITH THE CAUSES OF THE LOSING IT.


FIRST PREACHED AT PINNER’S HALL and now ENLARGED AND PUBLISHED FOR
GOOD.

By JOHN BUNYAN,

London: Printed for Benjamin Alsop, at the Angel and Bible in the
Poultry, 1682

Faithfully reprinted from the Author’s First Edition.

ADVERTISEMENT BY THE EDITOR.


Our curiosity is naturally excited to discover what a poor, unlettered
mechanic, whose book-learning had been limited to the contents of one
volume, could by possibility know upon a subject so abstruse, so
profound, and so highly metaphysical, as that of the Soul—its
greatness—and the inconceivableness of its loss. Heathen philosophers,
at the head of whose formidable array stand Plato and Aristotle, had
exhausted their wit, and had not made the world a whit the wiser by all
their lucubrations. The fathers plunged into the subject, and increased
the confusion; we are confounded with their subtle distinctions,
definitions, and inquiries; such as that attributed to St. Aquinas, How
many disembodied spirits could dance upon the point of a fine needle
without jostling each other? Learned divines had puzzled themselves and
their hearers with suppositions and abstract principles. What, then,
could a travelling brasier, or tinker, have discovered to excite the
attention of the Christian world, and to become a teacher to
philosophers, fathers, and learned divines? Bunyan found no access to
the polluted streams of a vain philosophy; he went at once to the
fountain-head; and, in the pure light of Revelation, displays the human
soul—infinitely great in value, although in a fallen state. He portrays
it as drawn by the unerring hand of its Maker. He sets forth, by the
glass of God’s Word, the inconceivableness of its value, while
progressing through time; and, aided by the same wondrous glass, he
penetrates the eternal world, unveils the joys of heaven and the
torments of hell—so far as they are revealed by the Holy Ghost, and are
conceivable to human powers. While he thus leads us to some kind of
estimate of its worth, he, from the same source—the only source from
whence such knowledge can be derived, makes known the causes of the
loss of the soul, and leads his trembling readers to the only name
under heaven given among men, whereby they can be saved. In attempting
to conceive the greatness and value of the soul, the importance of the
body is too often overlooked. The body, it is true, is of the earth;
the soul is the breath of God. The body is the habitation; the soul is
the inhabitant. The body returns to the dust; while the soul enters
into the intermediate state, waiting to be re-united to the body after
its new creation, when death shall be swallowed up of life. In these
views, the soul appears to be vastly superior to the body. But let it
never be forgotten, that, as in this life, so it will be in the
everlasting state; the body and soul are so intimately connected as to
become one being, capable of exquisite happiness, or existing in the
pangs of everlasting death. He who felt and wrote as Bunyan does in
this solemn treatise, and whose tongue was as the pen of a ready
writer, must have been wise and successful in winning souls to Christ.
He felt their infinite value, he knew their strong and their weak
points, their riches and poverty. He was intimate with every street and
lane in the town of Man-soul, and how and where the subtle Diabolians
shifted about to hide themselves in the walls, and holes, and corners.
He sounds the alarm, and plants his engines against ‘the eye as the
window, and the ear as the door, for the soul to look out at, and to
receive in by.’ He detects the wicked in speaking with his feet, and
teaching with his fingers. His illustration of the punishment of a
sinner, as set forth by the sufferings of the Saviour, is peculiarly
striking. The attempt to describe the torments of those who suffer
under the awful curse, ‘Go ye wicked,’ is awfully and intensely vivid.

Bunyan most earnestly exhorts the distressed sinner to go direct to the
great Shepherd and Bishop of souls, and not to place confidence in
those who pretend to be his ministers; but ‘who are false shepherds, in
so many ugly guises, and under so many false and scandalous dressesl’
‘take heed of that shepherd that careth not for his own soul, that
walketh in ways, and doth such things, as have a direct tendency to
damn his own soul; come not near him. He that feeds his own soul with
ashes, will scarce feed thee with the bread of life.’ Choose Christ to
be thy chief Shepherd, sit at his feet, and learn of him and he will
direct thee to such as shall feed thy soul with knowledge and
understanding.

Reader, let me no longer keep thee upon the threshold but enter upon
this important treatise with earnest prayer; and may the blessed Spirit
enable us to live under a sense of the greatness of the soul, the
unspeakableness of the loss thereof, the causes of losing it, and the
only way in which its salvation can he found.

GEORGE OFFOR. Hackney, April 1850

THE GREATNESS OF THE SOUL,

AND UNSPEAKABLENESS OF THE LOSS THEREOF

‘OR WHAT SHALL A MAN GIVE IN EXCHANGE FOR HIS SOUL?’—MARK 8:37.


I HAVE chosen at this time to handle these words among you, and that
for several reasons:—

l. Because the soul, and the salvation of it, are such great, such
wonderful great things; nothing is a matter of that concern as is, and
should be, the soul of each one of you. House and land, trades and
honours, places and preferments, what are they to salvation? to the
salvation of the soul?

2. Because I perceive that this so great a thing, and about which
persons should be so much concerned, is neglected to amazement, and
that by the most of men; yea, who is there of the many thousands that
sit daily under the sound of the gospel that are concerned, heartily
concerned, about the salvation of their souls?—that is, concerned, I
say, as the nature of the thing requireth. If ever a lamentation was
fit to be taken up in this age about, for, or concerning anything, it
is about, for, and concerning the horrid neglect that everywhere puts
forth itself with reference to salvation. Where is one man in a
thousand—yea, where is there two of ten thousand that do show by their
conversation, public and private, that the soul, their own souls, are
considered by them, and that they are taking that care for the
salvation of them as becomes them—to wit, as the weight of the work,
and the nature of salvation requireth?

3. I have therefore pitched upon this text at this time; to see, if
peradventure the discourse which God shall help me to make upon it,
will awaken you, rouse you off your beds of ease, security, and
pleasure, and fetch you down upon your knees before Him, to beg of Him
grace to be concerned about the salvation of your souls. And then, in
the last place, I have taken upon me to do this, that I may deliver, if
not you, yet myself, and that I may be clear of your blood, and stand
quit, as to you, before God, when you shall, for neglect, be damned,
and wail to consider that you have lost your souls. ‘When I say,’ saith
God, ‘unto the wicked, Thou shalt surely die; and thou,’ the prophet or
preacher, ‘givest him not warning, nor speakest to warn the wicked from
his wicked way, to save his life; the same wicked man shall die in his
iniquity; but his blood will I require at thine hand. Yet if thou warn
the wicked, and he turn not front his wickedness, nor from his wicked
way, he shall die in his iniquity; but thou hast delivered thy soul’
(Eze 3:18, 19).

‘Or what shall a man give in exchange for his soul?’

In my handling of these words, I shall first speak to the occasion of
them, and then to the words themselves.

The occasion of the words was, for that the people that now were
auditors to the Lord Jesus, and that followed him, did it without that
consideration as becomes so great a work—that is, the generality of
them that followed Him were not for considering first with themselves,
what it was to profess Christ, and what that profession might cost
them.

‘And when he had called the people unto him,’ the great multitude that
went with him (Luke14:25) ‘with his disciples also, he said unto them,
‘Whosoever will come after me, let him deny himself, and take up his
cross, and follow me (Mark 8:34). Let him first sit down and count up
the cost, and the charge he is like to be at, if he follows me. For
following of me is not like following of some other masters. The wind
sits always on my face, and the foaming rage of the sea of this world,
and the proud and lofty waves thereof, do continually beat upon the
sides of the bark of the ship that myself, my cause, and my followers
are in; he therefore that will not run hazards, and that is afraid to
venture a drowning, let him not set foot into this vessel. So whosever
doth not bear his cross, and come after me, he cannot be my disciple.
For which of you, intending to build a tower, sitteth not down first
and counteth the cost, whether he have sufficient to finish it (Luke
14:27-29).

True, to reason, this kind of language tends to cast water upon weak
and beginning desires, but to faith, it makes the things set before us,
and the greatness, and the glory of them, more apparently excellent and
desirable. Reason will say, Then who will profess Christ that hath such
coarse entertainment at the beginning? but faith will say, Then surely
the things that are at the end of a Christian’s race in this world must
needs be unspeakably glorious; since whoever hath had but the knowledge
and due consideration of them, have not stuck to run hazards, hazards
of every kind, that they might embrace and enjoy them. Yea, saith
faith, it must needs be so, since the Son himself, that best knew what
they were, even, ‘for the joy that was set before Him endured the
cross, despising the shame, and is set down at the right hand of the
throne of God’ (Heb 12:2).

But, I say, there is not in every man this knowledge of things and so
by consequence not such consideration as can make the cross and
self-denial acceptable to them for the sake of Christ, and of the
things that are where He now sitteth at the right hand of God (Col
3:2-4). Therefore our Lord Jesus doth even at the beginning give to His
followers this instruction. And lest any of them should take distaste
at His saying, He presenteth them with the consideration of three
things together—namely, the cross, the loss of life, and the soul; and
then reasoneth with them from the same, saying, Here is the cross, the
life, and the soul.

1. The cross, and that you must take up, if you will follow Me.

2. The life, and that you may save for a time, if you cast Me off.

3. And the soul, which will everlastingly perish if you come not to Me,
and abide not with Me.

Now consider what is best to be done. Will you take up the cross, come
after Me, and so preserve your souls from perishing? or will you shun
the cross to save your lives, and so run the danger of eternal
damnation? Or, as you have it in John, will you love your life till you
lose it? or will you hate your life, and save it? ‘He that loveth his
life shall lose it; and he that hateth his life in this world shall
keep it unto life eternal’ (John 12:25). As who should say, He that
loveth a temporal life, he that so loveth it, as to shun the profession
of Christ to save it, shall lose it upon a worse account, than if he
had lost it for Christ and the gospel; but he that will set light by
it, for the love that he hath to Christ, shall keep it unto life
eternal.

Christ having thus discoursed with His followers about their denying of
themselves, their taking up their cross and following of Him, doth, in
the next place, put the question to them, and so leaveth it upon them
for ever, saying, ‘For what shall it profit a man, if he shall gain the
whole world, and lose his own soul?’ (Mark 8:36). As who should say, I
have bid you take heed that you do not lightly, and without due
consideration, enter into a profession of Me and of My gospel; for he
that without due consideration shall begin to profess Christ, will also
without it forsake Him, turn from Him, and cast Him behind his back;
and since I have even at the beginning, laid the consideration of the
cross before you, it is because you should not be surprised and
overtaken by it unawares, and because you should know that to draw back
from Me after you have laid your hand to My plough, will make you unfit
for the kingdom of heaven (Luke 9:62).

Now, since this is so, there is no less lies at stake than salvation,
and salvation is worth all the world, yea, worth ten thousand worlds,
if there should be so many. And since this is so also, it will be your
wisdom to begin to profess the gospel with expectation of the cross and
tribulation, for to that are my gospellers1 in this world appointed
(James 1:12; 1 Thess 3:3). And if you begin thus, and hold it, the
kingdom and crown shall be yours; for as God counteth it a righteous
thing to recompense tribulation to them that trouble you, so to you who
are troubled and endure it, for ‘we count them happy,’ says James,
‘that endure,’ (James 5:11), rest with saints, when the Lord Jesus
shall be revealed from heaven with His mighty angels in flaming fire,
to take vengeance on them that know not God, and that obey not the
gospel, etc. (2 Thess 1:7, 8). And if no less lies at stake than
salvation, then is a man’s soul and his all at the stake; and if it be
so, what will it profit a man if, by forsaking of Me, he should get the
whole world? ‘For what shall it profit a man, if he shall gain the
whole world, and lose his own soul?’

Having thus laid the soul in one balance, and the world in the other,
and affirmed that the soul out-bids the whole world, and is
incomparably for value and worth beyond it; in the next place, he
descends to a second question, which is that I have chosen at this time
for my text, saying, ‘Or what shall a man give in exchange for his
soul?’

In these words, we have first a supposition, and such an one as
standeth upon a double bottom. The supposition is this—That the soul is
capable of being lost; or thus—’Tis possible for a man to lose his
soul. The double bottom that this supposition is grounded upon is,
first, a man’s ignorance of the worth of his soul, and of the danger
that it is in; and the second is, for that men commonly do set a higher
price upon present ease and enjoyments than they do upon eternal
salvation. The last of these doth naturally follow upon the first; for
if men be ignorant of the value and worth of their souls, as by Christ
in the verse before is implied, what should hinder but that men should
set a higher esteem upon that with which their carnal desires are
taken, than upon that about which they are not concerned, and of which
they know not the worth.

But again, as this by the text is clearly supposed, so to here is also
something implied; namely, that it is impossible to possess some men
with the worth of their souls until they are utterly and everlastingly
lost. ‘What shall a man give in exchange for his soul?’ That is, men
when their souls are lost, and shut down under the hatches in the pits
and hells in endless perdition and destruction, then they will see the
worth of their souls, then they will consider what they have lost, and
truly not till then. This is plain, not only to sense, but by the
natural scope of the words, ‘What shall a man give in exchange for his
soul?’ Or what would not those that are now for sin, made to see
themselves lost, by the light of hell fire—for some will never be
convinced that they are lost till, with rich Dives, they see it in the
light of hell flames (Luke 16:22, 23). I say, what would not such, if
they had it, give in exchange for their immortal souls, or to recover
them again from that place and torment?2

I shall observe two truths in the words.

The first is, That the loss of the soul is the highest, the greatest
loss—a loss that can never be repaired or made up. ‘What shall a man
give in exchange for his soul?’—that is, to recover or redeem his lost
soul to liberty?

The second truth is this, That how unconcerned and careless soever some
now be, about the loss or salvation of their souls, yet the day is
coming; but it will then be too late, when men will be willing, had
they never so much, to give it all in exchange for their souls. For so
the question implies—‘What will a man give in exchange for his soul?’
What would he not give? What would he not part with at that day, the
day in which he will see himself damned, if he had it, in exchange for
his soul?

The first observation, or truth, drawn from the words is cleared by the
text, ‘What shall a man give in exchange for his soul?’—that is, there
is not anything, nor all the things under heaven, were they all in one
man’s hand, and all at his disposal, that would go in exchange for the
soul, that would be of value to fetch back one lost soul, or that would
certainly recover it from the confines of hell. ‘The redemption of
their soul is precious, and it ceaseth for ever’ (Psa 49:8). And what
saith the words before the text but the same—‘For what shall it profit
a man, if he shall gain the whole world, and lose his own soul?’ What
shall profit a man that has lost his soul? Nothing at all, though he
hath by that loss gained the whole world; for all the world is not
worth a soul, not worth a soul in the eye of God and judgment of the
law. And it is from this consideration that good Elihu cautioneth Job
to take heed, ‘Because there is wrath,’ saith he, ‘beware lest He take
thee away with His stroke: then a great ransom cannot deliver thee.
Will He esteem thy riches? no, not gold, nor all the forces of
strength’ (Job 36:18,19). Riches and power, what is there more in the
world? for money answereth all things—that is, all but soul concerns.
It can neither be a price for souls while here, nor can that, with all
the forces of strength, recover one out of hell fire.

DOCTRINE FIRST.


So then, the first truth drawn from the words stands firm—namely,

That the loss of the soul is the highest, the greatest loss; a loss
that can never be repaired or made up.

In my discourse upon this subject, I shall observe this method:—

FIRST, I shall show you what the soul is.

SECOND, I shall show you the greatness of it.

THIRD, I shall show you what it is to lose the soul.

FOURTH, I shall show you the cause for which men lose their souls; and
by this time the greatness of the loss will be manifest.

[WHAT THE SOUL IS.]


FIRST, I shall show you what the soul is, both as to the various names
it goes under, as also, by describing of it by its powers and
properties, though in all I shall be but brief, for I intend no long
discourse.3

[Names of the Soul.]

1. The soul is often called the heart of man, or that, in and by which
things to either good or evil, have their rise; thus desires are of the
heart or soul; yea, before desires, the first conception of good or
evil is in the soul, the heart. The heart understands, wills, affects,
reasons, judges, but these are the faculties of the soul; wherefore,
heart and soul are often taken for one and the same. ‘My son, give me
thine heart’ (Prov 23:26). ‘Out of the heart proceed evil thoughts,’
etc. (Matt 15:19; 1 Peter 3:15; Psa 26:2).

2. The soul of man is often called the spirit of a man; because it not
only giveth being, but life to all things and actions in and done by
him. Hence soul and spirit are put together, as to the same notion.
‘With my soul have I desired thee in the night; yea, with my spirit
within me will I seek thee early’ (Isa 26:9). When he saith, ‘Yea, with
my spirit—will I seek thee,’ he explaineth not only with what kind of
desires he desired God, but with what principal matter his desires were
brought forth. It was with my soul, saith he; to wit, with my spirit
within me. So that of Mary, ‘My soul,’ saith she, ‘doth magnify the
Lord, and my spirit hath rejoiced in God my Saviour’ (Luke 1:46,47).
Not that soul and spirit are, in this place, to be taken for two
superior powers in man; but the same great soul is here put under two
names, or terms, to show that it was the principal part in Mary; to
wit, her soul, that magnified God, even that part that could spirit and
put life into her whole self to do it. Indeed, sometimes spirit is not
taken so largely, but is confined to some one power or faculty of the
soul, as ‘the spirit of my understanding,’ (Job 20:3) ‘and be renewed
in the spirit of your mind.’ And sometime by spirit we are to
understand other things; but many times by spirit we must understand
the soul, and also by soul the spirit.

3. Therefore, by soul we understand the spiritual, the best, and most
noble part of man, as distinct from the body, even that by which we
understand, imagine, reason, and discourse. And, indeed, as I shall
further show you presently, the body is but a poor, empty vessel,
without this great thing called the soul. ‘The body without the
spirit,’ or soul, ‘is dead’ (James 2:26). Or nothing but (her soul
departed from her, for she died). It is, therefore, the chief and most
noble part of man.

4. The soul is often called the life of man, not a life of the same
stamp and nature of the brute; for the life of man—that is, of the
rational creature—is, that, as he is such, wherein consisteth and
abideth the understanding and conscience etc. Wherefore, then, a man
dieth, or the body ceaseth to act, or live in the exercise of the
thoughts, which formerly used to be in him, when the soul departeth, as
I hinted even now—her soul departed from her, for she died; and, as
another good man saith, ‘in that very day his thoughts perish,’ etc.
(Psa 146:4). The first text is more emphatical; Her soul was in
departing (for she died). There is the soul of a beast, a bird, etc.,
but the soul of a man is another thing; it is his understanding, and
reason, and conscience, etc. And this soul, when it departs, he dies.
Nor is this life, when gone out of the body, annihilate, as is the life
of a beast; no, this, in itself, is immortal, and has yet a place and
being when gone out of the body it dwelt in; yea, as quick, as lively
is it in its senses, if not far more abundant, than when it was in the
body; but I call it the life, because so long as that remains in the
body, the body is not dead. And in this sense it is to be taken where
he saith ‘He that loseth his life for my sake shall find it’ unto life
eternal; and this is the soul that is intended in the text, and not the
breath, as in some other places is meant. And this is evident, because
the man has a being, a sensible being, after he has lost the soul. I
mean not by the man a man in this world, nor yet in the body, or in the
grave; but by man we must understand, either the soul in hell, or body
and soul there, after the judgment is over. And for this the text,
also, is plain, for therein we are presented with a man sensible of the
damage that he has sustained by losing of his soul. ‘What shall a man
give in exchange for his soul?’ But,

5. The whole man goeth under this denomination; man, consisting of body
and soul, is yet called by that part of himself that is most chief and
principal. ‘Let every soul,’ that is, let every man, ‘be subject unto
the higher powers’ (Rom 13:1). ‘Then sent Joseph, and called his father
Jacob to him, and all his kindred, three-score and fifteen souls (Acts
7:14). By both these, and several other places, the whole man is meant,
and is also so to be taken in the text; for whereas here he saith,
‘What shall it profit a man, if he shall gain the whole world, and lose
his own soul?’ It is said elsewhere, ‘For what is a man advantaged if
he gain the whole world, and lose himself?’ (Luke 9:25) and so,
consequently, or, ‘What shall a man give in exchange (for himself) for
his soul?’ His soul when he dies, and body and soul in and after
judgment.

6. The soul is called the good man’s darling. ‘Deliver,’ Lord, saith
David, ‘my soul from the sword; my darling from the power of the dog’
(Psa 22:20). So, again, in another place, he saith, ‘Lord, how long
wilt thou look on? rescue my soul from their destructions, my darling
from the [power of the] lions’ (Psa 35:17). My darling—this sentence
must not be applied universally, but only to those in whose eyes their
souls, and the redemption thereof, is precious. My darling—most men do,
by their actions, say of their soul, ‘my drudge, my slave; nay, thou
slave to the devil and sin; for what sin, what lust, what sensual and
beastly lust is there in the world that some do not cause their souls
to bow before and yield unto? But David, here, as you see, calls it his
darling, or his choice and most excellent thing; for, indeed, the soul
is a choice thing in itself, and should, were all wise, be every man’s
darling, or chief treasure. And that it might be so with us, therefore,
our Lord Jesus hath thus expressed the worth of the soul, saying, ‘What
shall a man give in exchange for his soul?’ But if this is true, one
may see already what misery he is like to sustain that has, or shall
lose his soul; he has lost his heart, his spirit, his best part, his
life, his darling, himself, his whole self, and so, in every sense, his
all. And now, ‘what shall a man,’ what would a man, but what can a man
that has lost his soul, himself, and his all, ‘give in exchange for his
soul?’ Yea, what shall the man that has sustained this loss do to
recover all again, since this man, or the man put under this question,
must needs be a man that is gone from hence, a man that is cast in the
judgment, and one that is gone down the throat of hell?

But to pass this, and to proceed.

[Powers and Properties of the Soul.]

I come next to describe the soul unto you by such things as it is set
out by in the Holy Scriptures, and they are, in general, three—First,
The powers of the soul. Second, The senses, the spiritual senses of the
soul. Third, The passions of the soul.

Of the powers of the soul.

First, We will discourse of the powers, I may call them the members of
the soul; for, as the members of the body, being many, do all go to the
making up of the body, so these do go to the completing of the soul.

1. There is the understanding, which may be termed the head; because in
that is placed the eye of the soul; and this is that which, or by which
the soul, discerning things that are presented to it, and that either
by God or Satan; this is that by which a man conceiveth and
apprehendeth things so deep and great that cannot, by mouth, or tongue,
or pen, be expressed.

2. There is, also, belonging to the soul, the conscience, in which I
may say, is placed the Seat of Judgment; for, as by the understanding
things are let into the soul, so by the conscience the evil or good of
such things are tried; especially when in the

3. Third place, there is the judgment, which is another part of this
noble creature, has passed, by the light of the understanding, his
verdict upon what is let into the soul.4

4. There is, also, the fancy or imagination, another part of this great
thing, the soul: and a most curious thing this fancy is; it is that
which presenteth to the man the idea, form, or figure of that, or any
of those things, wherewith a man is either frighted or taken, pleased
or displeased. And,

5. The mind, another part of the soul, is that unto which this fancy
presenteth its things to be considered of; because without the mind
nothing is entertained in the soul.

6. There is the memory too, another part of the soul; and that may be
called the register of the soul; for it is the memory that receiveth
and keepeth in remembrance what has passed, or has been done by the
man, or attempted to be done unto him; and in this part of the soul, or
from it, will be fed ‘the worm that dieth not,’ when men are cast into
hell; also, from this memory will flow that peace at the day of
judgment that saints shall have in their service for Christ in the
world.

7. There are the affections too, which are, as I may call them, the
hands and arms of the soul; for they are they that take hold of,
receive, and embrace what is liked by the soul, and it is a hard thing
to make the soul of a man cast from it what its affections cleave to
and have embraced. Hence the affections are called for, when the
apostle bids men ‘seek the things above; set your affections upon
them,’ saith he (Col 3), or, as you have it in another place, ‘Lay
hold’ of them; for the affections are as hands to the soul, and they by
which it fasteneth upon things.

8. There is the will, which may be called the foot of the soul, because
by that the soul, yea, the whole man, is carried hither and thither, or
else held back and kept from moving.5

These are the golden things of the soul, though, in carnal men, they
are every one of them made use of in the service of sin and Satan. For
the unbelieving are throughout impure, as is manifest, because their
‘mind and conscience (two of the masterpieces of the soul) is defiled’
(Titus 1:15). For if the most potent parts of the soul are engaged in
their service, what, think you, do the more inferior do? But, I say, so
it is the more is the pity; nor can any help it. ‘This work ceaseth for
ever,’ unless the great God, who is over all, and that can save souls,
shall himself take upon him to sanctify the soul, and to recover it,
and persuade it to fall in love with another master.

But, I say, what is man without this soul, or wherein lieth this
pre-eminence over a beast? (Eccl 3:19-21). Nowhere that I know of; for
both, as to man’s body, go to one place, only the spirit or soul of a
man goes upward—to wit, to God that gave it, to be by Him disposed of
with respect to things to come, as they have been, and have done in
this life, But,

Of the senses of the soul.

Second, I come, in the next place, to describe the soul by its senses,
its spiritual senses, for so I call them; for as the body hath senses
pertaining to it, and as it can see, hear, smell, feel, and taste, so
can the soul; I call, therefore, these the senses of the soul, in
opposition to the senses of the body, and because the soul is the seat
of all spiritual sense, where supernatural things are known and
enjoyed; not that the soul of a natural man is spiritual in the
apostle’s sense, for so none are, but those that are born from above (1
Cor 3:1-3) nor they so always neither. But to go forward.

Of sight.

1. Can the body see? hath it eyes? so hath the soul. ‘The eyes of your
understanding being enlightened’ (Eph 1:18). As, then, the body can see
beasts, trees, men, and all visible things, so the soul can see God,
Christ, angels, heaven, devils, hell, and other things that are
invisible; nor is this property only peculiar to the souls that are
illuminate by the Holy Ghost, for the most carnal soul in the world
shall have a time to see these things, but not to its comfort, but not
to its joy, but to its endless woe and misery, it dying in that
condition. Wherefore, sinner, say not thou, ‘I shall not see Him; for
judgment is before Him,’ and He will make thee see Him (Job 35:14).

Of hearing.

2. Can the body hear? hath it ears? so hath the soul (Job 4:12,13). It
is the soul, not the body, that hears the language of things invisible.
It is the soul that hears God when He speaks in and by His Word and
Spirit; and it is the soul that hears the devil when he speaks by his
illusions and temptations. True, there is such an union between the
soul and the body, that ofttimes, if not always, that which is heard by
the ears of the body doth influence the soul, and that which is heard
by the soul doth also influence the body; but yet as to the organ of
hearing, the body hath one of its own, distinct from that of the soul,
and the soul can hear and regard even then, when the body doth not nor
cannot; as in time of sleep, deep sleep and trances, when the body
lieth by as a thing that is useless. ‘For God speaketh once, yea twice,
yet man, (as to his body) perceiveth it not. In a dream, in a vision of
the night, when deep sleep falleth upon men, in slumberings upon the
bed; then he openeth the ears of men, and sealeth their instruction,’
etc. (Job 33:14-16). This must be meant of the ears of the soul, not of
the body; for that at this time is said to be in deep sleep; moreover
this hearing, it is a hearing of dreams, and the visions of the night.
Jeremiah also tells us that he had the rare and blessed visions of God
in his sleep (Jer 21:26). And so doth Daniel too, by the which they
were greatly comforted and refreshed; but that could not be, was not
the soul also capable of hearing. ‘I heard the voice of His words,’
said Daniel, ‘and when I heard the voice of His words, then was I in a
deep sleep on my face, and my face toward the ground’ (Dan 10:8,9).

Of tasting.

3. As the soul can see and hear, so it can taste and relish, even as
really as doth the palate belonging to the body.6 But then the things
so tasted must be that which is suited to the temper and palate of the
soul. The soul’s taste lieth not in, nor is exercised about meats, the
meats that are for the belly. Yet the soul of a saint can taste and
relish God’s Word (Heb 6:5), and doth ofttimes find it sweeter than
honey (Psa 19:10) nourishing as milk (1 Peter 2:2), and strengthening
like to strong meat (Heb 5:12-14). The soul also of sinners, and of
those that are unsanctified, can taste and relish, though not the
things now mentioned, yet things that agree with their fleshly minds,
and with their polluted, and defiled, and vile affections. They can
relish and taste that which delighteth them; yea, they can find
soul-delight in an alehouse, a whorehouse, a playhouse. Ay, they find
pleasure in the vilest things, in the things most offensive to God, and
that are most destructive to themselves. This is evident to sense, and
is proved by the daily practice of sinners. Nor is the Word barren as
to this: They ‘feed on ashes’ (Isa 44:20). They ‘spend their money for
that which is not bread’ (Isa 55:2). Yea, they eat and suck sweetness
out of sin. ‘They eat up the sin of My people’ as they eat bread (Hosea
4:8).

Of smelling.

4. As the soul can see, hear, and taste, so it can smell, and brings
refreshment to itself that way. Hence the church saith, ‘My fingers
dropped with sweet-smelling myrrhl’ and again, she saith of her
beloved, that ‘his lips dropped sweet-smelling-myrrh’ (Song 5:5,13).
But how came the church to understand this, but because her soul did
smell that in it that was to be smelled in it, even in his word and
gracious visits? The poor world, indeed, cannot smell, or savour
anything of the good and fragrant scent and sweet that is in Christ;
but to them that believe, ‘Thy name is as ointment poured forth,
therefore do the virgins love thee’ (Song 1:3).

Of feeling.

5. As the soul can see, taste, hear, and smell, so it hath the sense of
feeling, as quick and as sensible as the body. He knows nothing that
knows not this; he whose soul is ‘past feeling,’ has his ‘conscience
seared with a hot iron’ (Eph 4:18, 19; 1 Tim 4:2). Nothing so sensible
as the soul, nor feeleth so quickly the love and mercy, or the anger
and wrath of God. Ask the awakened man, or the man that is under the
convictions of the law, if he doth not feel? and he will quickly tell
you that he faints and dies away by reason of God’s hand, and His wrath
that lieth upon him. Read the first eight verses of the 38th Psalm; if
thou knowest nothing of what I have told thee by experience; and there
thou shalt hear the complaints of one whose soul lay at present under
the burden of guilt, and that cried out that without help from heaven
he could by no means bear the same. They also that know what the peace
of God means, and what an eternal weight there is in glory know well
that the soul has the sense of feeling, as well as the senses of
seeing, hearing, tasting, and smelling. But thus much for the senses of
the soul.

Of the passions of the soul.

Third, I come, in the next place, to describe the soul by the passions
of the soul. The passions of the soul, I reckon, are these, and such
like—to wit, love, hatred, joy, fear, grief, anger, etc. And these
passions of the soul are not therefore good, nor therefore evil,
because they are the passions of the soul, but are made so by two
things—to wit, principle and object. The principle I count that from
whence they flow, and the object that upon which they are pitched. To
explain myself.

Of love.

1. For that of love. This is a strong passion; the Holy Ghost saith ‘it
is strong as death, and cruel as the grave’ (Song 8:6,7). And it is
then good, when it flows from faith, and pitcheth itself upon God in
Christ as the object, and when it extendeth itself to all that is good,
whether it be the good Word, the good work of grace, or the good men
that have it, and also to their good lives. But all soul-love floweth
not from this principle, neither hath these for its object. How many
are there that make the object of their love the most vile of men, the
most base of things, because it flows from vile affections, and from
the lusts of the flesh? God and Christ, good laws and good men, and
their holy lives, they cannot abide, because their love wanteth a
principle that should sanctify it in its first motion, and that should
steer it to a goodly object. But that is the first.

Of hatred.

2. There is hatred, which I count another passion of the soul; and
this, as the other, is good or evil, as the principle from whence it
flows and the object of it are. ‘Ye that love the Lord, hate evil’ (Psa
97:10). Then, therefore, is this passion good, when it singleth out
from the many thousand of things that are in the world that one filthy
thing called sin; and when it setteth itself, the soul, and the whole
man, against it, and engageth all the powers of the soul to seek and
invent its ruin.7 But, alas, where shall this hatred be found? What man
is there whose soul is filled with this passion, thus sanctified by the
love of God, and that makes sin, which is God’s enemy, the only object
of its indignation? How many be there, I say, whose hatred is turned
another way, because of the malignity of their minds.

They hate knowledge (Prov 1:22). They hate God (Deu 7:10; Job 21:14).
They hate the righteous (2 Chron 29:2; Psa 34:21; Prov 29:10). They
hate God’s ways (Mal 3:14; Prov 8:12). And all is, because the grace of
filial fear is not the root and principle from whence their hatred
flows. ‘For the fear of the Lord is to hate evil:’ wherefore, where
this grace is wanting for a root in the soul, there it must of
necessity swerve in the letting out of this passion; because the soul,
where grace in wanting, is not at liberty to act simply, but is biased
by the power of sin; that, while grace is absent, is present in the
soul. And hence it is that this passion, which, when acted well, is a
virtue, is so abused, and made to exercise its force against that for
which God never ordained it, nor gave it license to act.

Of joy.

3. Another passion of the soul is joy; and when the soul rejoiceth
virtuously, it rejoiceth not in iniquity, ‘but rejoiceth in the truth’
(1 Cor 13:6). This joy is a very strong passion, and will carry a man
through a world of difficulties; it is a passion that beareth up, that
supporteth and strengtheneth a man, let the object of his joy be what
it will. It is this that maketh the soul fat in goodness, if it have
its object accordingly; and that which makes the soul bold in
wickedness, if it indeed doth rejoice in iniquity.

Of fear.

4. Another passion of the soul is fear, natural fear; for so you must
understand me of all the passions of the soul, as they are considered
simply and in their own nature. And, as it is with the other passions,
so it is with this; it is made good or evil in its acts, as its
principle and objects are; when this passion of the soul is good, then
it springs from sense of the greatness, and goodness and majesty of
God; also God himself is the object of this fear’—I will forewarn you,’
says Christ, ‘whom ye shall fear. Fear him that can destroy both body
and soul in hell; yea, I say unto you, Fear him’ (Matt 5:28; Luke 7:5).
But in all men this passion is not regulated and governed by these
principles and objects, but is abused and turned, through the policy of
Satan, quite into another channel. It is made to fear men (Num 14:9),
to fear idols (2 Kings 17:7,38), to fear devils and witches, yea, it is
made to fear all the foolish, ridiculous, and apish fables that every
old woman or atheistical fortune teller has the face to drop before the
soul. But fear is another passion of the soul.

Of grief.

5. Another passion of the soul is grief, and it, as those afore-named,
acteth even according as it is governed. When holiness is lovely and
beautiful to the soul, and when the name of Christ is more precious
than life, then will the soul sit down and be afflicted, because men
keep not God’s law. ‘I beheld the transgressors, and was grieved;
because they kept not Thy word’ (Psa 119:158). So Christ; He looked
round about with anger, ‘being grieved for the hardness of their
hearts’ (Mark 3:5). But it is rarely seen that this passion of the soul
is thus exercised. Almost everybody has other things for the spending
of the heat of this passion upon. Men are grieved that they thrive no
more in the world; grieved that they have no more carnal, sensual, and
worldly honour; grieved that they are suffered no more to range in the
lusts and vanities of this life; but all this is because the soul is
unaquainted with God, sees no beauty in holiness, but is sensual, and
wrapt up in clouds and thick darkness.

Of anger.

6. And lastly, There is anger, which is another passion of the soul;
and that, as the rest, is extended by the soul, according to the nature
of the principle by which it is acted, and from whence it flows. And,
in a word, to speak nothing of the fierceness and power of this
passion, it is then cursed when it breaketh out beyond the bounds that
God hath set it, the which to be sure it doth, when it shall by its
fierceness or irregular motion, run the soul into sin. ‘Be ye angry,
and sin not’ (Eph 4:26), is the limitation wherewith God hath bounded
this passion; and whatever is more than this, is a giving place to the
devil. And one reason, among others, why the Lord doth so strictly set
this bound, and these limits to anger, is, for that it is so furious a
passion, and for that it will so quickly swell up the soul with sin, as
they say a toad swells with its poison. Yea, it will in a moment so
transport the spirit of a man, that he shall quickly forget himself,
his God, his friend, and all good rule. But my business is not now to
make a comment upon the passions of the soul, only to show you that
there are such, and also which they are.

And now, from this description of the soul, what follows but to put you
in mind what a noble, powerful, lively, sensible thing the soul is,
that by the text is supposed may be lost, through the heedlessness, or
carelessness, or slavish fear of him whose soul it is; and also to stir
you up to that care of, and labour after, the salvation of your soul,
as becomes the weight of the matter. If the soul were a trivial thing,
or if a man, though he lost it, might yet himself be happy, it were
another matter; but the loss of the soul is no small loss, nor can that
man that has lost his soul, had he all the world, yea, the whole
kingdom of heaven, in his own power be but in a most fearful and
miserable condition. But of these things more in their place.

[THE GREATNESS OF THE SOUL.]


SECOND, Having thus given you a description of the soul, what it is, I
shall, in the next place, show you the greatness of it.

[Of the greatness of the soul, when compared with the body.]

First, And the first thing that I shall take occasion to make this
manifest by, will be by showing you the disproportion that is betwixt
that and the body; and I shall do it in these following particulars:—

The body a house for the soul.

1. The body is called the house of the soul, a house for the soul to
dwell in. Now everybody knows that the house is much inferior to him
that, by God’s ordinance, is appointed to dwell therein; that it is
called the house of the soul, you find in Paul to the Corinthians: ‘For
we know,’ saith he, ‘that if our earthly house of this tabernacle were
dissolved, we have a building of God, a house not made with hands,
eternal in the heavens’ (2 Cor 5:1). We have then, a house for our soul
in this world, and this house is the body, for the apostle can mean
nothing else; therefore he calls it an earthly house. ‘If our earthly
house’—our house. But who doth he personate if he says, This is a house
for the soul; for the body is part of him that says, Our house?

In this manner of language, he personates his soul with the souls of
the rest that are saved; and thus to do, is common with the apostles,
as will be easily discerned by them that give attendance to reading.
Our earthly houses; or, as Job saith, ‘houses of clay,’ for our bodies
are bodies of clay:

‘Your remembrances are like unto ashes, your bodies to bodies of clay’
(Job 4:19; 13:12). Indeed, he after maketh mention of a house in
heaven, but that is not it about which he now speaks; now he speaks of
this earthly house which we have (we, our souls) to dwell in, while on
this side glory, where the other house stands, as ready prepared for us
when we shall flit from this to that; or in case this should sooner or
later be dissolved. But that is the first; the body is compared to the
house, but the soul to him that inhabiteth the house; therefore, as the
man is more noble than the house he dwells in, so is the soul more
noble than the body. And yet, alas! with grief be it spoken, how common
is it for men to spend all their care, all their time, all their
strength, all their wit and parts for the body and its honour and
preferment, even as if the soul were some poor, pitiful, sorry,
inconsiderable, and under thing, not worth the thinking of, or not
worth the caring for. But,

The body clothing for the soul.

2. The body is called the clothing and the soul that which is clothed
therewith. Now, everybody knows that ‘the body is more than raiment,’
even carnal sense will teach us this. But read that pregnant place:
‘For we that are in this tabernacle do groan, being burdened (that is,
with mortal flesh); not for that we should be unclothed, but clothed
upon, that mortality might be swallowed up of life’ (2 Cor 5:4). Thus
the greatness of the soul appears in the preference that it hath to the
body—the body is its raiment. We see that, above all creatures, man,
because he is the most noble among all visible ones, has, for the
adorning of his body, that more abundant comeliness. ’Tis the body of
man, not of beast, that is clothed with the richest ornaments. But now
what a thing is the soul, that the body itself must be its clothing! No
suit of apparel is by God thought good enough for the soul, but that
which is made by God himself, and that is that curious thing, the body.
But oh! how little is this considered—namely, the greatness of the
soul. ’Tis the body, the clothes, the suit of apparel, that our foolish
fancies are taken with, not at all considering the richness and
excellency of that great and more noble part, the soul, for which the
body is made a mantle to wrap it up in, a garment to clothe it withal.
If a man gets a rent in his clothes, it is little in comparison of a
rent in his flesh; yea, he comforts himself when he looks on that rent,
saying, Thanks be to God, it is not a rent in my flesh. But ah! on the
contrary, how many are there in the world that are more troubled for
that they have a rent, a wound, or a disease in the body, than for that
they have for the souls that will be lost and cast away. A little rent
in the body dejecteth and casteth such down, but they are not at all
concerned, though their soul is now, and will yet further be, torn in
pieces, ‘Now consider this, ye that forget God, lest he tear you in
pieces, and there be none to deliver’ (Psa 50:22). But this is the
second thing whereby, or by which, the greatness of the soul appears—to
wit, in that the body, that excellent piece of God’s workmanship, is
but a garment, or clothing for the soul.

The body a vessel for the soul.

3. The body is called a vessel, or a case, for the soul to be put and
kept in. ‘That every one of you should know how to possess his vessel
in sanctifcation and honour’ (1 Thess 4:4). The apostle here doth
exhort the people to abstain from fornication, which, in another place,
he saith, ‘…is a sin against the body’ (1 Cor 6:18). And here again he
saith, ‘This is the will of God, that ye should abstain from
fornication:’ that the body be not defiled, ‘that every one of you
should know how to possess his vessel in sanctification and honour.’
His vessel, his earthen vessel, as he calls it in another place—for ‘we
have this treasure in earthen vessels.’ Thus, then, the body is called
a vessel; yea, every man’s body is his vessel. But what has God
prepared this vessel for, and what has He put into it? Why, many things
this body is to be a vessel for, but at present God has put into it
that curious thing, the soul. Cabinets, that are very rich and costly
things of themselves, are not made nor designed to be vessels to be
stuffed or filled with trumpery, and things of no value; no, these are
prepared for rings and jewels, for pearls, for rubies, and things that
are choice. And if so, what shall we then think of the soul for which
is prepared, and that of God, the most rich and excellent vessel in the
world? Surely it must be a thing of worth, yea, of more worth than is
the whole world besides. But alas! who believes this talk? Do not even
the most of men so set their minds upon, and so admire, the glory of
this case or vessel, that they forget once with seriousness to think,
and, therefore, must of necessity be a great way off, of those suitable
esteems that becomes them to have of their souls. But oh, since this
vessel, this cabinet, this body, is so curiously made, and that to
receive and contain, what thing is that for which God has made this
vessel, and what is that soul that He hath put into it? Wherefore thus,
in the third place, is the greatness of the soul made manifest, even by
the excellency of the vessel, the body, that God has made to put it in.

The body a tabernacle of the soul.

4. The body is called a tabernacle for the soul. ‘Knowing that shortly
I must put off this my tabernacle’ (2 Pet 1:14), that is, my body, ‘by
death’ (John 21:18,19). ‘For we know that if our earthly house of this
tabernacle were dissolved, we have a building of God,’ etc. (2 Cor
5:1). In both these places, by ‘tabernacle,’ can be meant nothing but
the body; wherefore both the apostles, in these sentences do personate
their souls, and speak as if the soul was THE ALL of a man; yea, they
plainly tell us, that the body is but the house, clothes, vessel, and
tabernacle for the soul. But what a famous thing therefore is the soul!

The tabernacle of old was a place erected for worship, but the
worshippers were more excellent than the place; so our body is a
tabernacle for the soul to worship God in, but must needs be accounted
much inferior to the soul, forasmuch as the worshippers are always of
more honour than the place they worship in; as he that dwelleth in the
tabernacle hath more honour than the tabernacle.8 ‘I serve,’ says Paul,
God and Christ Jesus ‘with my spirit (or soul) in the gospel’ (Rom
1:9), but not with his spirit out of, but in, this tabernacle. The
tabernacle had instruments of worship for the worshippers; so has the
body for the soul, and we are bid to ‘yield our members as instruments
of righteousness to God’ (Rom 6:13). The hands, feet, ears, eyes, and
tongue, which last is our glory when used right, are all of them
instruments of this tabernacle, and to be made use of by the soul, the
inhabiter of this tabernacle, for the soul’s performance of the service
of God. I thus discourse, to show you the greatness of the soul. And,
in mine opinion, there is something, if not very much, in what I say.
For all men admire the body, both for its manner of building, and the
curious way of its being compacted together. Yes, the further men, wise
men, do pry into the wonderful work of God that is put forth in framing
the body, the more still they are made to admire; and yet, as I said,
this body is but a house, a mantle, a vessel, a tabernacle for the
soul. What, then, is the soul itself?9 But thus much for the first
particular.

[Other things that show the greatness of the soul.]

Second, We will now come to other things that show us the greatness of
the soul. And,

The soul is called God’s breath.

1. It is called God’s breath of life. ‘And the Lord God formed man,’
that is, the body, ‘of the dust of the ground, and breathed into his
nostrils the breath of life, and man became a living soul’ (Gen 2:7).
Do but compare these two together, the body and the soul; the body is
made of dust, the soul is the breath of God. Now, if God hath made this
body so famous, as indeed He has, and yet it is made but of the dust of
the ground, and we all do know what inferior matter it is, what is the
soul, since the body is not only its house and garment, but since
itself is made of the breath of God? But, further, it is not only said
that the soul is of the breath of the Lord, but that the Lord breathed
into him the breath of life—to wit, a living spirit, for so the next
words infer—and ‘man became a living soul.’ Man, that is, the more
excellent part of him, which, for that which is principal, is called
man, that bearing the denomination of the whole; or man, the spirit and
natural power, by which, as a reasonable creature, the whole of him is
acted, ‘became a living soul.’ But I stand not here upon definition,
but upon demonstration. The body, that noble part of man, had its
original from the dust; for so says the Word, ‘Dust thou art (as to thy
body), and unto dust shalt thou return’ (Gen 3:19). But as to thy more
noble part, thou art from the breath of God, God putting forth in that
a mighty work of creating power, and man ‘was made a living soul’ (1
Cor 15:45). Mark my reason. There is as great a disparity betwixt the
body and the soul, as is between the dust of the ground and that, here
called, the breath of life of the Lord. And note further, that, as the
dust of the ground did not lose, but gained glory by being formed into
the body of a man, so this breath of the Lord lost nothing neither by
being made a living soul. O man! dost thou know what thou art?

The soul God’s image.

2. As the soul is said to be of the breath of God, so it is said to be
made after God’s own image, even after the similitude of God. ‘And God
said, Let Us make man in Our image, after Our likeness.—So God created
man in His own image, in the image of God created He him’ (Gen
1:26,27). Mark, in His own image, in the image of God created He him;
or, as James hath it, it is ‘made after the similitude of God,’ (James
3:9); like Him, having in it that which beareth semblance with Him. I
do not read of anything in heaven, or earth, or under the earth, that
is said to be made after this manner, or that is at all so termed, save
only the Son of God Himself. The angels are noble creatures, and for
present employ are made a little higher than man himself, (Heb 2); but
that any of them are said to be made ‘after God’s image,’ after His own
image, even after the similitude of God, that I find not. This
character the Holy Ghost, in the Scriptures of truth, giveth only of
man, of the soul of man; for it must not be thought that the body is
here intended in whole or in part. For though it be said that Christ
was made after the similitude of sinful flesh (Phil 2), yet it is not
said that sinful flesh is made after the similitude of God; but I will
not dispute; I only bring these things to show how great a thing, how
noble a thing the soul is; in that, at its creation, God thought it
worthy to be made, not like the earth, or the heavens, or the angels,
seraphims, or archangels, but like Himself, His own self, saying, ‘Let
Us make man in Our own likeness. So He made man in His own image.’
This, I say, is a character above all angels; for, as the apostle said,
‘To which of the angels said He at anytime, ‘Thou art my Son?’ So, of
which of them hath He at any time said, This is, or shall be, made in
or after Mine image, Mine own image? O what a thing is the soul of man,
that above all the creatures in heaven or earth, being made in the
image and similitude of God.10

The soul God’s desire.

3. Another thing by which the greatness of the soul is made manifest is
this, it is that—and that only, and to say this is more than to say, it
is that above all the creatures—that the great God desires communion
with. He ‘hath set apart him that is godly for himself,’ (Psa 4:3);
that is, for communion with his soul; therefore the spouse saith
concerning him, ‘His desire is toward me,’ (Song 7:10); and, therefore,
he saith again, ‘I will dwell in them, and walk in them’ (2 Cor 6:16).
To ‘dwell in,’ and ‘walk in,’ are terms that intimate communion and
fellowship; as John saith, ‘Our fellowship, truly our fellowship is
with the Father, and with his Son Jesus Christ’ (1 John 1:3). That is,
our soul-fellowship; for it must not be understood of the body, though
I believe that the body is much influenced when the soul has communion
with God; but it is the soul, and that only, that at present is capable
of having and maintaining of this blessed communion. But, I say, what a
thing is this, that God, the great God, should choose to have
fellowship and communion with the soul above all. We read, indeed, of
the greatness of the angels, and how near also they are unto God; but
yet there are not such terms that bespeak such familiar acts between
God and angels, as to demonstrate that they have such communion with
God as has, or as the souls of His people may have. Where has He called
them His love, His dove, His fair one? and where, when He speaketh of
them, doth He express a communion that they have with Him by the
similitude of conjugal love? I speak of what is revealed; the secret
things belong to the Lord our God. Now by all this is manifest the
greatness of the soul. Men of greatness and honour, if they have
respect to their own glory, will not choose for their familiars the
base and rascally crew of this world; but will single out for their
fellows, fellowship, and communion, those that are most like
themselves. True, the King has not an equal, yet He is for being
familiar only with the nobles of the land: so God, with Him none can
compare; yet since the soul is by Him singled out for His walking mate
and companion, it is a sign it is the highest born, and that upon which
the blessed Majesty looks, as upon that which is most meet to be
singled out for communion with Himself.

Should we see a man familiar with the King, we would, even of
ourselves, conclude he is one of the nobles of the land; but this is
not the lot of every soul—some have fellowship with devils, yet not
because they have a more base original than those that lie in God’s
bosom, but they, through sin, are degenerate, and have chosen to be
great with His enemy—but all these things show the greatness of the
soul.

The soul a vessel for grace.

4. The soul of men are such as God counts worthy to be the vessels to
hold His grace, the graces of the Spirit, in. The graces of the
Spirit—what like them, or where here are they to be found, save in the
souls of men only? ‘Of His fulness have all we received, and grace for
grace’ (John 1:16). Received, into what? into ‘the hidden part,’ as
David calls it (Psa 51:6). Hence the king’s daughter is said to be ‘all
glorious within,’ (Psa 45:15); because adorned and beautified with the
graces of the Spirit. For that which David calls the hidden part is the
inmost part of the soul; and it is, therefore, called the hidden part,
because the soul is invisible, nor can any one living infallibly know
what is in the soul but God Himself. But, I say, the soul is the vessel
into which this golden oil is poured, and that which holds, and is
accounted worthy to exercise and improve the same. Therefore the soul
is it which is said to love God—‘Saw ye him whom my soul loveth?’ (Song
3:3); and, therefore, the soul is that which exerciseth the spirit of
prayer—‘With my soul have I desired thee in the night; yea, with my
spirit within me will I seek thee early’ (Isa 26:9). With the soul also
men are said to believe and into the soul God is said to put His fear.
This is the vessel into which the virgins got oil, and out of which
their lamps were supplied by the same. But what a thing, what a great
thing therefore is the soul, that that above all things that God hath
created should be the chosen vessel to put His grace in. The body is
the vessel for the soul, and the soul is the vessel for the grace of
God. But,

5. The greatness of the soul is manifest by the greatness of the price
that Christ paid for it, to make it an heir of glory; and that was His
precious blood (1 Cor 6:20; 1 Peter 1:18,19). We do use to esteem of
things according to the price that is given for them, especially when
we are convinced that the purchase has not been made by the estimation
of a fool. Now the soul is purchased by a price that the Son, the
wisdom of God, thought fit to pay for the redemption thereof—what a
thing, then, is the soul? Judge of the soul by the price that is paid
for it, and you must needs confess, unless you count the blood that
hath bought it an unholy thing, that it cannot but be of great worth
and value. Suppose a prince, or some great man, should, on a sudden,
descend from his throne, or chair of state, to take up, that he might
put in his bosom, something that he had espied lying trampled under the
feet of those that stand by; would you think that he would do this for
an old horse shoe,11 or for so trivial a thing as a pin or a point? 12
Nay, would you not even of yourselves conclude that that thing for
which the prince, so great a man, should make such a stoop, must needs
be a thing of very great worth? Why, this is the case of Christ and the
soul. Christ is the prince, His throne was in heaven, and, as He sat
there, He espied the souls of sinners trampled under the foot of the
law and death for sin. Now, what doth He, but comes down from His
throne, stoops down to the earth, and there, since He could not have
the trodden-down souls without price, He lays down His life and blood
for them (2 Cor 8:9). But would He have done this for inconsiderable
things? No, nor for the souls of sinners neither, had He not valued
them higher than he valued heaven and earth besides. 13 This,
therefore, is another thing by which the greatness of the soul is
known.

The soul immortal.

6. The soul is immortal, it will have a sensible being for ever, none
can kill the soul (Luke 12:4; Matt 10:28). If all the angels in heaven,
and all the men on earth, should lay all their strength together, they
cannot kill or annihilate one soul. No, I will speak without fear, if
it may be said, God cannot do what He will not do; then He cannot
annihilate the soul: but, notwithstanding all His wrath, and the
vengeance that He will inflict on sinful souls, they yet shall abide
with sensible beings, yet to endure, yet to bear punishment. If
anything could kill the soul, it would be death; but death cannot do
it, neither first nor second; the first cannot, for when Dives was
slain, as to his body by death, his soul was found alive in hell—‘He
lift up his eyes in hell, being in torment’ (Luke 16:23). The second
death cannot do it, because it is said their worm never dies, but is
always torturing them with his gnawing (Mark 9:44). But that could not
be, if time, or lying in hell fire for ever, could annihilate the soul.
Now, this also shows the greatness of the soul, that it is that which
has an endless life, and that will, therefore, have a being endlessly.
O what a thing is the soul!

The soul, then, is immortal, though not eternal. That is eternal that
has neither beginning nor end, and, therefore, eternal is properly
applicable to none but God; hence He is called the ‘eternal God’ (Deu
33:27). Immortal is that which, though it hath a beginning, yet hath no
end, it cannot die, nor cease to be; and this is the state of the soul.
It cannot cease to have a being when it is once created; I mean, a
living, sensible being. For I mean by living, only such a being as
distinguishes it from annihilation or incapableness of sense and
feeling. Hence, as the rich man is after death said to ‘lift up his
eyes in hell,’ so the beggar is said, when he died, to be ‘carried by
the angels, into Abraham’s bosom’ (Luke 16:22,23). And both these
sayings must have respect to the souls of these men; for, as for their
bodies, we know at present it is otherwise with them. The grave is
their house, and so must be till the trumpet shall sound, and the
heavens pass away like a scroll. Now, I say, the immortality of the
soul shows the greatness of it, as the eternity of God shows the
greatness of God. It cannot be said of any angel but that he is
immortal, and so it is, and ought to be said of the soul. This,
therefore, shows the greatness of the soul, in that it is as to abiding
so like unto him.

’Tis the soul that acts the body.

7. But a word or two more, and so to conclude this head. The soul!—why,
it is the soul that acteth the body in all these things, good or bad,
that seem good and reasonable, or amazingly wicked. True, the acts and
motions of the soul are only seen and heard in, and by the members and
motions of the body, but the body is but a poor instrument, soul is the
great agitator and actor. ‘The body without the spirit is dead’ (James
2:26). All those famous arts, and works, and inventions of works, that
are done by men under heaven, they are all the intentions of the soul,
and the body, as acting and labouring therein, doth it but as a tool
that the soul maketh use of to bring his invention into maturity (Eccl
7:29). How many things have men found out to the amazing of one
another, to the wonderment of one another, to the begetting of endless
commendations of one another in the world, while, in the meantime, the
soul, which indeed is the true inventor of all, is overlooked, not
regarded, but dragged up and down by every lust, and prostrate, and
made a slave to every silly and beastly thing. O the amazing darkness
that hath covered the face of the hearts of the children of men, that
they cannot deliver their soul, nor say, ‘Is there not a lie in my
right hand?’ (Isa 44:20), though they are so cunning in all other
matters. Take man in matters that are abroad, and far from home, and he
is the mirror of all the world; but take him at home, and put him upon
things that are near him, I mean, that have respect to the things that
concern his soul, and then you will find him the greatest fool that
ever God made. But this must not be applied to the soul simply as it is
God’s creature, but to the soul sinful, as it has willingly apostatized
from God, and so suffered itself to be darkened, and that with such
thick and stupifying darkness, that it is bound up and cannot—it hath a
napkin of sin bound so close before its eyes that it is not able—of
itself—to look to, and after those things which should be its chiefest
concern, and without which it will be most miserable for ever.

The soul capable of having to do with invisibles.

8. Further, as the soul is thus curious about arts and sciences, and
about every excellent thing of this life, so it is capable of having to
do with invisibles, with angels, good or bad, yea, with the highest and
Supreme Being, even with the holy God of heaven. I told you before that
God sought the soul of man to have it for His companion; and now I tell
you that the soul is capable of communion with Him, when the darkness
that sin hath spread over its face is removed. The soul is an
intelligent power, it can be made to know and understand depths, and
heights, and lengths, and breadths, in those high, sublime, and
spiritual mysteries that only God can reveal and teach; yea, it is
capable of diving unutterably into them. And herein is God, the God of
glory, much delighted and pleased—to wit, that He hath made Himself a
creature that is capable of hearing, of knowing, and of understanding
of His mind, when opened and revealed to it. I think I may say, without
offence to God or man, that one reason why God made the world was, that
He might manifest Himself, not only by, but to the works which He made;
but, I speak with reverence, how could that be, if He did not also make
some of His creatures capable of apprehending of Him in those most high
mysteries and methods in which He purposed to reveal Himself? But then,
what are those creatures which He hath made (unto whom when these
things are shown) that are able to take them in and understand them,
and so to improve them to God’s glory, as He hath ordained and purposed
they should, but souls? for none else in the visible world are capable
of doing this but they. And hence it is that to them, and them only, He
beginneth to reveal Himself in this world. And hence it is that they,
and they only, are gathered up to Him where He is, for they are they
that are called ‘the spirits of just men made perfect,’ (Heb 12:23);
the spirit of a beast goeth downward to the earth, it is the spirit of
a man that goes upwards to God that gave it (Eccl 3:21;12:7). For that,
and that only, is capable of beholding and understanding the glorious
visions of heaven; as Christ said, ‘Father, I will that they also, whom
thou hast given Me, be with Me where I am; that they may behold My
glory, which thou hast given Me; for thou lovedst Me before the
foundation of the world’ (John 17:24). And thus the greatness of the
soul is manifest. True, the body is also gathered up into glory, but
not simply for its own sake, or because that is capable of itself to
know and understand the glories of its Maker; but that has been a
companion with the soul in this world, has also been its house, its
mantle, its cabinet and tabernacle here; it has also been it by which
the soul hath acted, in which it hath wrought, and by which its
excellent appearances have been manifested; and it shall also there be
its co-partner and sharer in its glory. Wherefore, as the body here did
partake of soul excellencies, and was also conformed to its spiritual
and regenerate principles; so it shall be hereafter a partaker of that
glory with which the soul shall be filled, and also be made suitable by
that glory to become a partaker and co-partner with it of the eternal
excellencies which heaven will put upon it. In this world it is a
gracious soul (I speak now of the regenerate), and in that world it
shall be a glorious one. In this world the body was conformable to the
soul as it was gracious, and in that world it shall be conformable to
it as it is glorious; conformable, I say, by partaking of that glory
that then the soul shall partake of; yea, it shall also have an
additional glory to adorn, and make it yet the more capable of being
serviceable to it, and with it in its great acts before God in eternal
glory. Oh, what great things are the souls of the sons of men!

The soul capable of diving into the depths and mysteries of hell.

9. But again, as the soul is thus capable of enjoying God in glory, and
of prying into these mysteries that are in him, so it is capable, with
great profundity, to dive into the mysterious depths of hell. Hell is a
place and state utterly unknown to any in this visible world, excepting
the souls of men; nor shall any for ever be capable of understanding
the miseries thereof, save souls and fallen angels. Now, I think, as
the joys of heaven stand not only in speculation, or in beholding of
glory, but in a sensible enjoyment and unspeakable pleasure which those
glories will yield to the soul (Psa 16:11), so the torments of hell
will not stand in the present lashes and strokes which by the flames of
eternal fire God will scourge the ungodly with; but the torments of
hell stand much, if not in the greatest part of them, in those deep
thoughts and apprehensions, which souls in the next world will have of
the nature and occasions of sin; of God, and of separation from Him; of
the eternity of those miseries, and of the utter impossibility of their
help, ease, or deliverance for ever. O! damned souls will have thoughts
that will clash with glory, clash with justice, clash with law, clash
with itself, clash with hell, and with the everlastingness of misery;
but the point, the edge, and the poison of all these thoughts will
still be galling, and dropping, and spewing out their stings into the
sore, grieved, wounded, and fretted place, which is the conscience,
though not the conscience only; for I may say of the souls in hell,
that they all over are but one wound, one sore! Miseries as well as
mercies sharpen and make quick the apprehensions of the soul. Behold
Spira in his book, 14 Cain in his guilt, and Saul with the witch of
Endor, and you shall see men ripened, men enlarged and greatened in
their fancies, imaginations, and apprehensions though not about God,
and heaven, and glory, yet about their loss, their misery, and their
woe, and their hells (Isa 33:14; Psa 1:4; Rev 14:10; Mark 9:44,46).

The ability of the soul to bear.

10. Nor doth their ability to bear, if it be proper to say they bear
those dolors which there for ever they shall endure, a little
demonstrate their greatness. Everlasting burning, devouring fire,
perpetual pains, gnawing worms, utter darkness, and the ireful souls,
face, and strokes of Divine and infinite justice will not, cannot, make
this soul extinct, as I said before. I think it is not so proper to say
the soul that is damned for sin doth bear these things, as to say it
doth ever sink under them: and, therefore, their place of torment is
called the bottomless pit, because they are ever sinking, and shall
never come there where they will find any stay. Yet they live under
wrath, but yet only so as to be sensible of it, as to smart and be in
perpetual anguish, by reason of the intolerableness of their burden.
But doth not their thus living, abiding, and retaining a being(or what
you will call it), demonstrate the greatness and might of the soul?
Alas! heaven and earth are short of this greatness, for these, though
under less judgment by far, do fade and wax old like a moth-eaten
garment, and, in their time, will vanish away to nothing (Heb 1).

Also, we see how quickly the body, when the soul is under a fear of the
rebukes of justice, how soon, I say, it wastes, moulders away, and
crumbleth into the grave; but the soul is yet strong, and abides
sensible to be dealt withal for sin by everlasting burnings.

The might of the soul further shown.

11. The soul, by God’s ordinance, while this world lasts, has a time
appointed it to forsake and leave the body to be turned again to the
dust as it was, and this separation is made by death, (Heb 9:27);
therefore the body must cease for a time to have sense, or life, or
motion; and a little thing brings it now into this state; but in the
next world, the wicked shall partake of none of this; for the body and
the soul being at the resurrection rejoined, this death, that once did
rend them asunder, is for ever overcome and extinct; so that these two
which lived in sin must for ever be yoked together in hell. Now, there
the soul being joined to the body, and death, which before did separate
them, being utterly taken away, the soul retains not only its own
being, but also continueth the body to be, and to suffer sensibly the
pains of hell, without those decays that it used to sustain.

And the reason why this death shall then be taken away is, because
justice in its bestowing its rewards for transgressions may not be
interrupted, but that body and soul, as they lived and acted in sin
together, might be destroyed for sin in hell together (Matt 10:28 Luke
12:5). Destroyed, I say, but with such a destruction, which, though it
is everlasting, will not put a period to their sensible suffering the
vengeance of eternal fire (2 Thess 1:8,9).

This death, therefore, though that also be the wages of sin, would now,
were it suffered to continue, be a hinderance to the making known of
the wrath of God, and also of the created power and might of the soul.
(1.) It would hinder the making known of the wrath of God, for it would
take the body out of the way, and make it incapable of sensible
suffering for sin, and so removing one of the objects of vengeance the
power of God’s wrath would be so far undiscovered. (2.) It would also
hinder the manifestation of the power and might of the soul, which is
discovered much by its abiding to retain its own being while the wrath
of God is grappling with it, and more by its continuing to the body a
sensible being with itself.

Death, therefore, must now be removed, that the soul may be made the
object of wrath without molestation or interruption. That the soul, did
I say? yea, that soul and body both might be so. Death would now be a
favour, though once the fruit of sin, and also the wages thereof, might
it now be suffered to continue, because it would ease the soul of some
of its burden: for a tormented body cannot but be a burden to a spirit,
and so the wise man insinuates when he says, ‘The spirit of a man will
sustain his infirmityl’ that is, bear up under it, but yet so as that
it feels it a burden. We see that, because of the sympathy that is
between body and soul, how one is burdened if the other be grieved. A
sick body is a burden to the soul, and a wounded spirit is a burden to
the body; ‘a wounded spirit who can bear?’ (Prov 18:14). But death must
not remove this burden, but the soul must have the body for a burden,
and the body must have the soul for a burden, and both must have the
wrath of God for a burden. Oh, therefore, here will be burden upon
burden, and all upon the soul, for the soul will be the chief seat of
this burden! But thus much to show you the greatness of the soul.

[OF THE LOSS OF THE SOUL.]


THIRD, I shall now come to the third thing which was propounded to be
spoken to; and that is, to show you what we are to understand by losing
of the soul, or what the loss of the soul is—‘What shall a man give in
exchange for his soul?’

[He that loseth his soul loseth himself.]

First, The loss of the soul is a loss, in the nature of it, peculiar to
itself. There is no such loss, as to the nature of loss, as is the loss
of the soul; for that he that hath lost his soul has lost himself. In
all other losses, it is possible for a man to save himself, but he that
loseth his soul, loseth himself—‘For what is a man advantaged, if he
gain the whole world, and lose himself?’ (Luke 9:25). Wherefore, the
loss of the soul is a loss that cannot be paralleled. He that loseth
himself, loseth his all, his lasting all; for himself is his all—his
all in the most comprehensive sense. What mattereth it what a man gets,
if by the getting thereof he loseth himself? Suppose a man goeth to the
Indies for gold, and he loadeth his ship therewith; but at his return,
that sea that carried him thither swallows him up—now, what has he got?
But this is but a lean similitude with reference to the matter in
hand—to wit, to set forth the loss of the soul. Suppose a man that has
been at the Indies for gold should, at his return, himself be taken by
them of Algiers, and there made a slave of, and there be hunger-bit,
and beaten till his bones are broken, 15 what has he got? what is he
advantaged by his rich adventure? Perhaps, you will say, he has got
gold enough to obtain his ransom. Indeed this may be; and therefore no
similitude can be found that can fully amplify the matter, ‘for what
shall a man give in exchange for his soul?’ ’Tis a loss that standeth
by itself, there is not another like it, or unto which it may be
compared. ’Tis only like itself—’tis singular, ’tis the chief of all
losses—the highest, the greatest loss. ‘For what shall a man give in
exchange for his soul?’ A man may lose his wife, his children, his
estate, his liberty, and his life, and have all made up again, and have
all restored with advantage, and may, therefore, notwithstanding all
these losses, be far enough off from losing of himself. (Luke 14:26;
Mark 8:35). For he may lose his life, and save it; yea, sometimes the
only way to save that, is to lose it; but when a man has lost himself,
his soul, then all is gone to all intents and purposes. There is no
word says, ‘he that loses his soul shall save itl’ but contrariwise,
the text supposeth that a man has lost his soul, and then demands if
any can answer it—‘What shall a man give in exchange for his soul?’
All, then, that he gains that loseth his soul is only this, he has
gained a loss, he has purchased the loss of losses, he has nothing left
him now but his loss, but the loss of himself, of his whole self. He
that loseth his life for Christ, shall save it; but he that loseth
himself for sin, and for the world, shall lose himself to perfection of
loss; he has lost himself, and there is the full point.

There are several things fall under this first head, upon which I would
touch a little.

He that has lost himself will never be more at his own dispose.

(1.) He that has lost his soul has lost himself. Now, he that lost
himself is no more at his own dispose. While a man enjoys himself, he
is at his own dispose. A single man, a free man, a rich man, a poor
man, any man that enjoys himself, is at his own dispose. I speak after
the manner of men. But he that has lost himself is not at his own
dispose. He is, as I may say, now out of his own hands: he has lost
himself, his soul-self, his own self, his whole self, by sin, and wrath
and hell hath found him; he is, therefore, now no more at his own
dispose, but at the dispose of justice, of wrath, and hell; he is
committed to prison, to hell prison, there to abide, not at pleasure,
not as long and as little time as he will, but the term appointed by
his judge: nor may he there choose his own affliction, neither for
manner, measure, or continuance. It is God that will spread the fire
and brimstone under him, it is God that will pile up wrath upon him,
and it is God himself that will blow the fire. And ‘the breathof the
Lord, like a stream of brimstone, doth kindle it’ (Isa 30:33). And thus
it is manifest that he that has lost himself, his soul, is no more at
his own dispose, but at the dispose of them that find him.

He that hath lost himself, is not at liberty to dispose of what he
hath.

(2.) Again, as he that has lost himself is not at his own dispose, so
neither is he at liberty to dispose of what he has; for the man that
has lost himself has something yet of his own. The text implies that
his soul is his when lost, yea, when that and his all, himself is lost;
but as he cannot dispose of himself, so he cannot dispose of what he
hath. Let me take leave to make out my meaning. If he that is lost,
that has lost himself, has not, notwithstanding, something that in some
sense may be called his own, then he that is lost is nothing. The man
that is in hell has yet the powers, the senses, and passions of his
soul; for not he nor his soul must be thought to be stripped of these;
for then he would be lower than the brute; but yet all these, since he
is there, are by God improved against himself; or, if you will, the
point of this man’s sword is turned against his own heart, and made to
pierce his own liver.

The soul by being in hell loseth nothing of its aptness to think, its
quickness to pierce, to pry, and to understand; nay, hell has ripened
it in all these things; but, I say, the soul with its improvements as
to these, or anything else, is not in the hand of him that hath lost
himself to manage for his own advantage, but in the hand, and in the
power, and to be disposed as is thought meet by him into whose
revenging hand by sin he has delivered himself—to wit, in the hand of
God. So, then, God now has the victory, and disposeth of all the
powers, senses, and passions of the soul for the chastising of him that
has lost himself. Now the understanding is only employed and improved
in and about the apprehending of such things as will be like daggers at
the heart—to wit, about justice, sin, hell, and eternity, to grieve and
break the spirit of the damned; yea, to break, to wound, and to tear
the soul in pieces. The depths of sin which the man has loved, the good
nature of God whom the man has hated, the blessings of eternity which
the soul has despised, shall now be understood by him more than ever,
but yet so only, as to increase grief and sorrow, by improving of the
good and of the evil of the things understood, to the greater wounding
of the spirit; wherefore now, every touch that the understanding shall
give to the memory will be as a touch of a red-hot iron, or like a
draught of scalding lead poured down the throat. The memory also
letteth those things down upon the conscience with no less terror and
perplexity. And now the fancy or imagination doth start and stare like
a man by fears bereft of wits, and doth exercise itself, or rather is
exercised by the hand of revenging justice, so about the breadth and
depth of present and future punishments, as to lay the soul as on a
burning rack. Now also the judgment, as with a mighty maul, driveth
down the soul in the sense and pangs of everlasting misery into that
pit that has no bottom; yea, it turneth again, and, as with a hammer,
it riveteth every fearful thought and apprehension of the soul so fast
that it can never be loosed again for ever and ever. Alas! now the
conscience can sleep, be dull, be misled, or batter, no longer; no, it
must now cry out; understanding will make it, memory will make it,
fancy or imagination will make it. Now, I say, it will cry out of sin,
of justice, and of the terribleness of the punishment that hath
swallowed him up that has lost himself. Here will be no forgetfulness;
yet nothing shall be thought on but that which will wound and kill;
here will be no time, cause, or means for diversion; all will stick and
gnaw like a viper. Now the memory will go out to where sin was
heretofore committed, it will also go out to the word that did forbid
it. The understanding also, and the judgment too, will now consider of
the pretended necessity that the man had to break the commandments of
God, and of the seasonableness of the cautions and of the convictions
which were given him to forbear, by all which more load will be laid
upon him that has lost himself; for here all the powers, senses, and
passions of the soul must be made self-burners, self-tormentors,
self-executioners, by the just judgment of God; also all that the will
shall do in this place shall be but to wish for ease, but the wish
shall only be such as shall only seem to lift up, for the cable rope of
despair shall with violence pull him down again. The will indeed will
wish for ease, and so will the mind, etc., but all these wishers will
by wishing arrive to no more advantage but to make despair which is the
most twinging stripe of hell, to cut yet deepeer into the whole soul of
him that has lost himself; wherefore, after all that can be wished for,
they return again to their burning chair, where they sit and bewail
their misery. Thus will all the powers, senses, and passions of the
soul of him that has lost himself be out of his own power to dispose
for his advantage, and will be only in the hand and under the
management of the revenging justice of God. And herein will that state
of the damned be worse than it is now with the fallen angels; for
though the fallen angels are now cast down to hell, in chains, and sure
in themselves at last to partake of eternal judgment, yet at present
they are not so bound up as the damned sinner shall be; for
notwithstanding their chains, and their being the prisoners of the
horrible hells, yet they have a kind of liberty granted them, and that
liberty will last till the time appointed, to tempt, to plot, to
contrive, and invent their mischiefs, against the Son of God and His
(Job 1:7; 2:2). And though Satan knows that this at last will work for
his future condemnation, yet at present he finds it some diversion to
his trembling mind, and obtains, through his so busily employing of
himself against the gospel and its professors, something to sport and
refresh himself withal; yea, and doth procure to himself some small
crumbs of minutes of forgetfulness of his own present misery and of the
judgment that is yet to pass upon him; but this privilege will then be
denied to him that has lost himself; there will be no cause nor matter
for diversion; there it will; as in the old world, rain day and night
fire and brimstone from the Lord out of heaven upon them (Rev
14:10,11). Misery is fixed; the worm will be always sucking at and
gnawing of, their soul; also, as I have said afore, all the powers,
senses, and passions of the soul will throw their darts inwards, yea,
of God will be made to do it, to the utter, unspeakable, and endless
torment of him that has lost himself. Again,

They cannot sit down by the loss.

(3.) All therefore that he that has lost himself can do is, to sit down
by the loss. Do I say, he can do this?—oh! if that could be, it would
be to such, a mercy; I must therefore here correct myself—That they
cannot do; for to sit down by the loss implies a patient enduring; but
there will be no such grace as patience in hell with him that has lost
himself; here, will also want a bottom for patience—to wit, the
providence of God; for a providence of God, though never so dismal, is
a bottom for patience to the afflicted; but men go not to hell by
providence, but by sin. Now sin being the cause, other effects are
wrought; for they that go to hell, and that there miserably perish,
shall never say it was God by His providence that brought them hither,
and so shall not have that on which to lean and stay themselves.

They shall justify God, and lay the fault upon themselves concluding
that it was sin with which their souls did voluntarily work—yea, which
their souls did suck in as sweet milk—that is the cause of this their
torment. Now this will work after another manner, and will produce
quite another thing than patience, or a patient enduring of their
torment; for their seeing that they are not only lost, but have lost
themselves, and that against the ordinary means that of God was
provided to prevent that loss; yea, when they shall see what a base
thing sin is, how that it is the very worst of things, and that which
also makes all things bad, and that for the sake of that they have lost
themselves, this will make them fret, and, gnash, and gnaw with anger
themselves; this will set all the passions of the soul, save love, for
that I think will be stark dead, all in a rage, all in a
self-tormenting fire. You know there is nothing that will sooner put a
man into and manage his rage against himself than will a full
conviction in his conscience that by his own only folly, and that
against caution, and counsel, and reason to the contrary, he hath
brought himself into extreme distress and misery. But how much more
will it make this fire burn when he shall see all this is come upon him
for a toy, for a bauble, for a thing that is worse than nothing!

Why, this is the case with him that has lost himself; and therefore he
cannot sit down by the loss, cannot be at quiet under the sense of his
loss. For sharply and wonderful piercingly, considering the loss of
himself, and the cause thereof, which is sin, he falls to a tearing of
himself in pieces with thoughts as hot as the coals of juniper, and to
a gnashing upon himself for this; also the Divine wisdom and justice of
God helpeth on this self-tormentor in his self-tormenting work, by
holding the justice of the law against which he has offended, and the
unreasonableness of such offence, continually before his face. For if,
to an enlightened man who is in the door of hope, the sight of all past
evil practices will work in him ‘vexation of spirit,’ to see what fools
we were, (Eccl 1:14); how can it but be to them that go to hell a
vexation only to understand the report, the report that God did give
them of sin, of His grace, of hell, and of everlasting damnation, and
yet that they should be such fools to go thither? (Isa 28:19). But to
pursue this head no further, I will come now to the next thing.

[The loss of the soul a double loss.]

Secondly, As the loss of the soul is, in the nature of the loss, a loss
peculiar to itself, so the loss of the soul is a double loss; it is, I
say, a loss that is double, lost both by man and God; man has lost it,
and by that loss has lost himself; God has lost it, and by that loss it
is cast away. And to make this a little plainer unto you, I suppose it
will be readily granted that men do lose their souls. But now how doth
God lose it? The soul is God’s as well as man’s—man’s because it is of
themselves; God’s because it is His creature; God has made us this
soul, and hence it is that all souls are His (Jer 38:16; Eze 18:4).

Now the loss of the soul doth not only stand in the sin of man, but in
the justice of God. Hence He says, ‘What is a man advantaged, if he
gain the whole world, and lose himself, or be cast away’ (Luke 9:25).
Now this last clause, ‘or be cast away,’ is not spoken to show what he
that has lost his soul has done, though a man may also be said to cast
away himself; but to show what God will do to those that have lost
themselves, what God will add to that loss. God will not cast away a
righteous man, but God will cast away the wicked, such a wicked one as
by the text is under our consideration (Job 8:20; Matt 13:50). This,
then, is that which God will add, and so make the sad state of them
that lose themselves double. The man for sin has lost himself, and God
by justice will cast him away; according to that of Abigail to David,
‘The soul of my lord,’ said she, ‘shall be bound in the bundle of life
with the Lord thy God; and the souls of thine enemies, them shall He
sling out, as out of the middle of a sling’ (1 Sam 25:29). So that here
is God’s hand as well as man’s; man’s by sin, and God’s by justice. God
shall cast them away; wherefore in the text above mentioned he doth not
say, or cast away himself, as meaning the act of the man whose soul is
lost; but, ‘or be cast away’ (Luke 9:25). Supposing a second person
joining with the man himself in the making up of the greatness of the
loss of the soul—to wit, God himself, who will verily cast away that
man who has lost himself. God shall cast them away—that is, exclude
them His favour or protection, and deliver them up to the due reward of
their deed! He shall shut them out of His heaven, and deliver them up
to their hell; He shall deny them a share in his glory, and shall leave
them to their own shame; He shall deny them a portion in His peace, and
shall deliver them up to the torments of the devil, and of their own
guilty consciences; He shall cast them out of His affection, pity, and
compassion, and shall leave them to the flames that they by sin have
kindled, and to the worm, or biting cockatrice, that they themselves
have hatched, nursed, and nourished in their bosoms. And this will make
their loss double, and so a loss that is loss to the uttermost, a loss
above every loss. A man may cast away himself and not be cast away of
God; a man may be cast away by others, and not be cast away of God;
yea, what way soever a man be cast away, if he be not cast away for
sin, he is safe, he is yet found, and in a sure hand. But for a man so
to lose himself as by that loss to provoke God to cast him away too,
this is fearful.

The casting away, then, mentioned in Luke, is a casting away by the
hand of God, by the revenging hand of God; and it supposeth two
things—1. God’s abhorrence of such a soul. 2. God’s just repaying of it
for its wickedness by way of retaliation.

1. It supposeth God’s abhorrence of the soul. That which we abhor, that
we cast from us, and put out of our favour and respect with disdain,
and a loathing thereof. So when God teacheth Israel to loathe and abhor
their idols, He bids them ‘to cast away their very covering as a
stinking and menstruous cloth, and to say unto it, ‘Get you hence’ (Isa
30:22), ‘He shall gather the good into vessels, and cast the bad away’
(Matt 13:48; 25:41). Cast them out of My presence. Well, but whither
must they go? The answer is, Into hell, into utter darkness, into the
fire that is prepared for the devil and his angels. Wherefore, to be
cast away, to be cast away of God, it showeth unto us God’s abhorrence
of such souls, and how vile and loathsome such are in His divine eyes.
And the similitude of Abigail’s sling, mentioned before, doth yet
further show us the greatness of this abhorrence—‘The souls of thine
enemies,’ said she, ‘God shall sling out as out of the middle of a
sling.’ When a man casts a stone away with a sling, then he casteth it
furthest from him, for with a sling he can cast a stone further than by
his hand. ‘And he,’ saith the text, ‘shall cast them away as with a
sling.’ But that is not all, neither: for it is not only said that He
shall sling away their souls, but that He shall sling them away as ‘out
of the middle of a sling.’ When a stone is placed, to be cast away, in
the middle of a sling, then doth the slinger cast it furthest of all.
Now God is the slinger, abhorrence is His sling, the lost soul is the
stone, and it is placed in the very middle of the sling, and is from
thence cast away. And, therefore, it is said again, that ‘such shall go
into utter, outer darkness’—that is, furthest off of all. This
therefore shows us how God abhors that man that for sin has lost
himself. And well he may; for such an one has not only polluted and
defiled himself with sin; and that is the most offensive thing to God
under heaven; but he has abused the handiwork of God. The soul, as I
said before, is the workmans hip of God, yea, the top-piece that He
hath made in all the visible world; also He made it for to be delighted
with it, and to admit it into communion with Himself. Now for man thus
to abuse God; for a man to take his soul, which is God’s, and prostrate
it to sin, to the world, to the devil, and every beastly lust, flat
against the command of God, and notwithstanding the soul was also His;
this is horrible, and calls aloud upon that God whose soul this is to
abhor, and to show, by all means possible, His abhorrence of such an
one.

2. As this casting of them away supposeth God’s abhorrence of them, so
it supposeth God’s just repaying of them for their wickedness by way of
retaliation.

God all the time of the exercise of His long-suffering and forbearance
towards them, did call upon them, wait upon them, send after them by
His messengers, to turn them from their evil ways; but they despised
at, they mocked, the messengers of the Lord. Also they shut their eyes,
and would not see; they stopped their ears, and would not understand;
and did harden themselves against the beseeching of their God. Yea, all
that day long He did stretch out His hand towards them, but they chose
to be a rebellious and gainsaying people; yea, they said unto God,
‘Depart from usl’ and ‘what is the Almighty’ that we should pray unto
him? (Hosea 6:2; Rev 16:21; Job 21:14,15; Mal 3:14).

And of all these things God takes notice, writes them down, and seals
them up for the time to come, and will bring them out and spread them
before them, saying, I have called, and you have refused; I have
stretched out Mine hand, and no man regarded; I have exercised
patience, and gentleness, and long-suffering towards you, and in all
that time you despised Me, and cast Me behind your back; and now the
time, and the exercise of My patience, when I waited upon you, and
suffered your manners, and did bear your contempts and scorns, is at an
end; wherefore I will now arise, and come forth to the judgment that I
have appointed.

But, Lord, saith the sinner, we turn now.

But now; saith God, turning is out of season; the day of My patience is
ended.

But, Lord, says the sinner, behold our cries.

But you did not, says God, behold nor regard My cries.

But, Lord, saith the sinner, let our beseeching find place in Thy
compassions.

But, saith God, I also beseeched, and I was not heard.

But Lord, says the sinner, our sins lie hard upon us.

But I offered you pardon when time was, says God, and then you did
utterly reject it.

But, Lord, says the sinner, let us therefore have it now.

But now the door is shut, saith God.

And what then? Why, then, by way of retaliation, God will serve them as
they have served Him; and so the wind-up of the whole will be this—they
shall have like for like. Time was when they would have none of Him,
and now will God have none of them. Time was when they cast God behind
their back, and now He will cast away their soul. Time was when they
would not heed His calls, and now He will not heed their cries. Time
was when they abhorred Him, and now His soul also abhorreth them (Zech
11:8). This is now by way of retaliation—like for like, scorn for
scorn, repulse for repulse, contempt for contempt; according to that
which is written, ‘Therefore it is come to pass, that as He cried, and
they would not hear; so they cried, and I would not hear, saith the
Lord’ (Zech 7:13). And thus I have also showed you that the loss of the
soul is double—lost by man, lost by God.

But oh! who thinks of this? who, I say, that now makes light of God, of
His Word, His servants, and ways, once dreams of such retaliation,
though God to warn them hath even, in the day of His patience,
threatened to do it in the day of His wrath, saying, ‘Because I have
called, and ye refused; I have stretched out My hand, and no man
regarded; but ye have set at nought all My counsel, and would none of
My reproof: I also will laugh at your calamity; I will mock when your
fear cometh; when your fear cometh as desolation, and your destruction
cometh as a whirlwind; when distress and anguish cometh upon you. Then
shall they call upon Me, but I will not answer; they shall seek Me
early, but they shall not find Me’ (Prov 1:24-28). I will do unto them
as they have done unto Me; and what unrighteousness is in all this?
But,

[The loss of the soul most fearful.]

Thirdly, As the loss of the soul is a loss peculiar to itself, and a
loss double, so, in the third place, it is a loss most fearful, because
it is a loss attended with the most heavy curse of God. This is
manifest both in the giving of the rule of life, and also in, and at
the time of execution for, the breach of that rule. It is manifest at
the giving of the rule—‘Cursed be he that confirmeth not all the words
of this law to do them. And all the people shall say, Amen’ (Deu 27:26;
Gal 3:10). It is also manifest that it shall be so at the time of
execution—‘Depart from Me, ye cursed, into everlasting fire, prepared
for the devil and his angels’ (Matt 25:41). What this curse is, none do
know so well as God that giveth it, and as the fallen angels, and the
spirits of damned men that are now shut up in the prison of hell, and
bear it. But certainly it is the chief and highest of all kind of
curses. To be cursed in the basket and in the store, in the womb and in
the barn, in my cattle and in my body, are but flea-bitings to this,
though they are also insupportable in themselves; only in general it
may be described thus. But to touch upon this curse, it lieth in
deprivation of all good, and in a being swallowed up of all the most
fearful miseries that a holy, and just, and eternal God can righteously
inflict, or lay upon the soul of a sinful man. Now let Reason here come
in and exercise itself in the most exquisite manner; yea, let him now
count up all, and all manner of curses and torments that a reasonable
and an immortal soul is, or can be made capable of, and able to suffer
under, and when he has done, he shall come infinitely short of this
great anathema, this master curse which God has reserved amongst His
treasuries, and intends to bring out in that day of battle and war,
which He purposeth to make upon damned souls in that day.16 And this
God will do, partly as a retaliation, as the former, and partly by way
of revenge. 1. By way of retaliation: ‘As he loved cursing, so let it
come unto him: as he delighted not in blessing, so let it be far from
him.’ Again, ‘As he clothed himself with cursing like as with his
garment, so let it come into his bowels like water, and like oil into
his bones; let it be unto him as a garment which covereth him, and for
a girdle wherewith he is girded continually’ (Psa 109:17-19). ‘Let
this,’ saith Christ, 17 ‘be the reward of mine adversaries from the
Lord’ (vs. 20 etc). 2. As this curse comes by way of retaliation, so it
cometh by way of revenge. God will right the wrongs that sinners have
done Him, will repay vengeance for the despite and reproach wherewith
they have affronted Him, and will revenge the quarrel of His covenant.
And the beginning of revenges are terrible, (Deu 31:41,42); what, then,
will the whole execution be, when He shall come in flaming fire, taking
vengeance on them that know not God, and that obey not the gospel of
Jesus Christ? And, therefore, this curse is executed in wrath, in
jealousy, in anger, in fury; yea, the heavens and the earth shall be
burned up with the fire of that jealousy in which the great God will
come, when He cometh to curse the souls of sinners, and when He cometh
to defy the ungodly, (2 Thess 1: 7-9).

It is little thought of, but the manner of the coming of God to judge
the world declares what the souls of impenitent sinners must look for
then. It is common among men, when we see the form of a man’s
countenance changed, when we see fire sparkle out of his eyes, when we
read rage and fury in every cast of his face, even before he says
aught, or doth aught either, to conclude that some fearful thing is now
to be done (Dan 3:19,23). Why, it is said of Christ when He cometh to
judgment, that the heavens and the earth fly away, as not being able to
endure His looks, (Rev 20:11,12); that His angels are clad in flaming
fire, and that the elements melt with fervent heat; and all this is,
that the perdition of ungodly men might be completed, ‘from the
presence of the Lord, in the heat of His anger, from the glory of His
power’ (2 Pet 3:7; 2 Thess 1:8,9). Therefore, God will now be revenged,
and so ease Himself of His enemies, when He shall cause curses like
millstones to fall as thick as hail on ‘the hairy scalp of such a one
as goeth on still in his trespasses’ (Psa 68:2l). But,

[The loss of the soul a loss everlasting.]

Fourthly, As the loss of the soul is a loss peculiar to itself, a loss
double, and a loss most fearful, so it is a loss everlasting. The soul
that is lost is never to be found again, never to be recovered again,
never to be redeemed again, its banishment from God is everlasting; the
fire in which it burns, and by which it must be tormented, is a fire
that is ever, everlasting fire, everlasting burnings; the adder, the
snake, the stinging worm, dieth not, nor is the fire quenched; and this
is a fearful thing. A man may endure to touch the fire with a short
touch, and away; but to dwell with everlasting burnings, that is
fearful. Oh, then, what is dwelling with them, and in them, for ever
and ever! We use to say, light burdens far carried are heavy; what,
then, will it be to bear that burden, that guilt, that the law and the
justice and wrath of God will lay upon the lost soul for ever? Now tell
the stars, now tell the drops of the sea, and now tell the blades of
grass that are spread upon the face of all the earth, if thou canst:
and yet sooner mayest thou do this than count the thousands of millions
of thousands of years that a damned soul shall lie in hell. Suppose
every star that is now in the firmament was to burn, by himself, one by
one, a thousand years apiece, would it not be a long while before the
last of them was burned out? and yet sooner might that be done than the
damned soul be at the end of punishment.

There are three things couched under this last head that will fill up
the punishment of a sinner. 1. The first is, that it is everlasting. 2.
The second is, that, therefore, it will be impossible for the souls in
hell ever to say, Now we are got half way through our sorrows. 3. The
third is, and yet every moment they shall endure eternal punishment.

1. The first I have touched upon already, and, therefore, shall not
enlarge; only I would ask the wanton or unthinking sinner, whether
twenty, or thirty, or forty years of the deceitful pleasures of sin is
so rich a prize, as that a man may well venture the ruin, that
everlasting burnings will make upon his soul for the obtaining of them,
and living a few moments in them. Sinner, consider this before I go any
further, or before thou readest one line more. If thou hast a soul, it
concerns thee; if there be a hell, it concerns thee; and if there be a
God that can and will punish the soul for sin everlastingly in hell, it
concerns thee; because,

2. In the second place, it will be impossible for the damned soul ever
to say, I am now got half way through my sorrows. That which has no
end, has no middle. Sinner, make a round circle, or ring, upon the
ground, of what bigness thou wilt; this done, go thy way upon that
circle, or ring, until thou comest to the end thereof; but that, sayest
thou, I can never do; because it has no end. I answer, but thou mayest
as soon do that as wade half way through the lake of fire that is
prepared for impenitent souls. Sinner, what wilt thou take to make a
mountain of sand that will reach as high as the sun is at noon? I know
that thou wilt not be engaged in such a work; because it is impossible
thou shouldst ever perform it. But I dare say the task is greater when
the sinner has let out himself to sin for a servant; because the wages
is everlasting burnings. I know thou mayest perform thy service; but
the wages, the judgment, the punishment is so endless, that thou, when
thou hast been in it more millions of years than can be numbered, art
not, nor never yet shalt be, able to say, I am half way through it. And
yet,

3. That soul shall partake every moment of that punishment that is
eternal. ‘Even as Sodom and Gomorrah, and the cities about them in like
manner, giving themselves over to fornication, and going after strange
flesh, are set forth for an example, suffering the vengeance of eternal
fire’ (Jude 7).

(1.) They shall endure eternal punishment in the nature of punishment.
There is no punishment here wherewith one man can chastise another that
can deserve a greater title than that of transient, or temporary
punishment; but the punishment there is eternal, even in every stripe
that is given, and in every moment that it grappleth with the soul;
even every twinge, every gripe, and every stroke that justice
inflicteth, leaveth anguish that, of their condition according as will
best stand with in the nature of punishment, is eternal behind it. It
is eternal, because it is from God, and lasts for ever and ever. The
justice that inflicts it has not a beginning, and it is this justice in
the operations of it that is always dealing with the soul.

(2.) All the workings of the soul under this punishment are such as
cause it, in its sufferings, to endure that which is eternal. It can
have no thought of the end of punishment, but it is presently recalled
by the decreed gulf that bindeth them under perpetual punishment. The
great fixed gulf, they know, will keep them in their present place, and
not suffer them to go to heaven (Luke 16:26). And now there is no other
place but heaven or hell to be in; for then the earth, and the works
that are therein, will be burned up. Read the text, ‘But the day of the
Lord will come as a thief in the night; in which the heavens shall pass
away with a great noise, and the elements shall melt with fervent heat;
the earth also and all the works that are therein, shall be burned up’
(2 Peter 3:10). If, then, there will be no third place, it standeth in
their minds, as well as in God’s decree, that their punishments shall
be eternal; so, then, sorrows, anguish, tribulation, grief, woe, and
pain, will, in every moment of its abiding upon the soul, not only flow
from thoughts of what has been, and what is, but also from what will
be, and that for ever and ever. Thus every thought that is truly
grounded in the cause and nature of their state will roll, toss, and
tumble them up and down in the cogitations and fearful apprehensions of
the lastingness of their damnation. For, I say, their minds, their
memories, their understandings, and consciences, will all, and always,
be swallowed up with ‘for everl’ yea, they themselves will, by the
means of these things, be their own tormentors for ever.

(3.) There will not be spaces, as days, months, years, and the like, as
now; though we make bold so to speak, the better to present our
thoughts to each other’s capacities; for then there shall be time no
longer; also, day and night shall then be come to an end. ‘He hath
compassed the waters with bounds, until the day and night come to an
end’ (Job 26:10). Until the end of light with darkness. Now when time,
and day, and night, are come to an end, then there comes in eternity,
as there was before the day, and night, or time, was created; and when
this is come, punishment nor glory must none of them be measured by
days, or months, or years, but by eternity itself. Nor shall those
concerned either in misery or glory reckon of their now new state, as
they need to reckon of things in this world; but they shall be suited
in their capacities, in their understandings and apprehensions, to
judge and count of their condition according as will best stand with
their state in eternity.18

Could we but come to an understanding of things done in heaven and
hell, as we understand how things are done in this world, we should be
strangely amazed to see how the change of places and of conditions has
made a change in the understandings of men, and in the manner of their
enjoyment of things. But this we must let alone till the next world,
and until our launching into it; and then, whether we be of the right
or left hand ones, we shall well know the state and condition of both
kingdoms. In the meantime, let us addict ourselves to the belief of the
Scriptures of truth, for therein is revealed the way to that of eternal
life, and how to escape the damnation of the soul (Matt 25:33). But
thus much for the loss of the soul, unto which let me add, for a
conclusion, these verses following:—

These cry alas! But all in vain;
    They stick fast in the mire;
They would be rid of present pain,
    Yet set themselves on fire.

Darkness is their perplexity,
    Yet do they hate the light;
They always see their misery,
    Yet are themselves, all night.

They are all dead, yet live they do,
    Yet neither live nor die;
They die to weal, and live to woe—19
    This is their misery.

Now will confusion so possess,
    These monuments of ire,
And so confound them with distress,
    And trouble their desire,

That what to think, or what to do,
    Or where to lay their head,
They know not: ’tis the damned’s woe,
    To live, and yet be dead.

These castaways would fain have life,
    But know they never shall;
They would forget their dreadful plight.
    But that sticks fast’st of all.

God, Christ, and heav’n, they know are best,
    Yet dare not on them think;
They know the saints enjoy their rest,
    While they their tears do drink.

[OF THE CAUSE OF THE LOSS OF THE SOUL.]

FOURTH, And now I am come to the fourth thing—that is, to show you the
cause of the loss of the soul. That men have souls, that souls are
great things, that souls may be lost, this I have showed you already;
wherefore I now proceed to show you the cause of this loss. The cause
is laid down in the 18th chapter of Ezekiel, in these words—‘Behold,
all souls,’ says God, ‘are Mine; as the soul of the father, so also the
soul of the son is Mine: the soul that sinneth, it shall die’ (5:4).

[Sin the cause of the loss of his soul.]

First, It is sin, then, or sinning against God, that is the cause of
dying, or damning in hell fire, for that must be meant by dying;
otherwise, to die, according to our ordinary acceptation of the notion,
the soul is not capable of, it being indeed immortal, as hath been
afore asserted. So, then, the soul that sinneth—that is, and
persevering in the same—that soul shall die, be cast away, or damned;
yea, to ascertain us of the undoubted truth of this, the Holy Ghost
doth repeat it again, and that in this very chapter, saying, ‘The soul
that sinneth, it shall die’ (5:20). Now, the soul may divers ways be
said to sin against God; as,

1. In its receiving of sin into its bosom, and in its retaining and
entertaining of it there. Sin must first be received before it can act
in, or be acted by, the soul. Our first parents first received it in
the suggestion or motion, and then acted it. Now it is not here to be
disputed when sin was received by the soul, so much as whether ever the
soul received sin; for if the soul has indeed received sin into itself,
then it has sinned, and by doing so, has made itself an object of the
wrath of God, and a fire brand of hell. I say, I will not here dispute
when sin was received by the soul, but it is apparent enough that it
received it betimes, because in old time every child that was brought
unto the Lord was to be redeemed, and that at a month old, (Exo 13:13;
34:20; Num 18:15, 16); which, to be sure, was very early, and implied
that then, even then, the soul in God’s judgment stood before Him as
defiled and polluted with sin. But although I said I will not dispute
at what time the soul may be said to receive sin, yet it is evident
that it was precedent to the redemption made mention of just before,
and so before the person redeemed had attained the age of a month. And
that God might, in the language of Moses, give us to see cause of the
necessity of this redemption, he first distinguisheth, and saith, ‘The
firstling of a cow, or the firstling of a sheep, or the firstling of a
goat,’ did not need this redemption, for they were clean, or holy. But
the firstborn of men, who was taken in lieu of the rest of the
children, and the ‘firstling of unclean beasts, thou shalt surely
redeem,’ saith He. But why was the firstborn of men coupled with
unclean beasts, but because they are both unclean? The beast was
unclean by God’s ordination, but the other was unclean by sin. Now,
then, it will be demanded, how a soul, before it was a month old, could
receive sin to the making of itself unclean? I answer, There are two
ways of receiving, one active, the other passive; this last is the way
by which the soul at first receiveth sin, and by so receiving, becometh
culpable, because polluted and defiled by it. And this passive way of
receiving is often mentioned in Scripture. Thus the pans received the
ashes, (Exo 27:3); thus the molten sea received three thousand baths,
(2 Chron 4:5); thus the ground receiveth the seed, (Matt 13:20-23); and
this receiving is like that of the wool which receiveth the dye, either
black, white, or red; and as the fire that receiveth the water till it
be all quenched therewith: or as the water receiveth such stinking and
poisonous matter into it, as for the sake of it, it is poured out and
spilt upon the ground. But whence should the soul thus receive sin? I
answer, from the body, while it is in the mother’s belly; the body
comes from polluted man, and therefore is polluted (Psa 51: 5). ‘Who
can bring a clean thing out of an unclean?’ (Job 14:4). The soul comes
from God’s hand, and therefore as so is pure and clean: but being put
into this body, it is tainted, polluted, and defiled with the taint,
stench, and filth of sin; nor can this stench and filth be by man
purged out, when once from the body got into the soul; sooner may the
blackamoor change his skin, or the leopard his spots, than the soul,
were it willing, might purge itself of this pollution. ‘Though thou
wash thee with nitre, and take thee much soap, yet thine iniquity is
marked before Me, saith the Lord God’ (Jer 2:22).

2. But as I said, the soul has not only received sin, but retains it,
holds it, and shows no kind of resistance. It is enough that the soul
is polluted and defiled, for that is sufficient to provoke God to cast
it away; for which of you would take a cloth annoyed with stinking,
ulcerous sores, to wipe your mouth withal, or to thrust it into your
bosoms? and the soul is polluted with far worse pollution than any such
can be. But this is not all; it retains sin as the wool retains the
dye, or as the infected water receives the stench or poisonous scent; I
say, it retains it willingly; for all the power of the soul is not only
captivated by a seizure of sin upon the soul, but it willingly,
heartily, unanimously, universally falleth in with the natural filth
and pollution that is in sin, to the estranging of itself from God, and
an obtaining of an intimacy and compliance with the devil.

Now this being the state and condition of the soul from the belly,20
yea, from before it sees the light of this world, what can be concluded
but that God is offended with it? For how can it otherwise be, since
there is holiness and justice in God? Hence those that are born of a
woman, whose original is by carnal conception with man, are said to be
as serpents so soon as born. ‘The wicked (and all at first are so) go
astray as soon as they be born, speakings lies. Their poison is like
the poison of a serpent: they are like the deaf adder, that stoppeth
her ear’ (Psa 58:3,4). They go astray from the belly; but that they
would not do, if aught of the powers of their soul were unpolluted.
‘But their poison is like the poison of a serpent.’ Their poison—what
is that? Their pollution, their original pollution, that is as the
poison of a serpent—to wit, not only deadly, for so poison is, but also
hereditary. It comes from the old one, from the sire and dam; yea, it
is also now become connatural to and with them, and is of the same date
with the child as born into the world. The serpent has not her poison,
in the original of it, either from imitation or from other infective
things abroad, though it may by such things be helped forward and
increased; but she brings it with her in her bowels, in her nature, and
it is to her as suitable to her present condition as it is that which
is most sweet and wholesome to other of the creatures. So, then, every
soul comes into the world as poisoned with sin; nay, as such which have
poison connatural to them; for it has not only received sin as the wool
has received the dye, but it retaineth it. The infection is got so
deep, it has taken the black so effectually, that the tint, the very
fire of hell, can never purge the soul therefrom.

And that the soul has received this infection thus early, and that it
retains it so surely, is not only signified by children coming into the
world besmeared in their mother’s blood, and by the firstborn’s being
redeemed at a month old, but also by the first inclinations and actions
of children when they are so come into the world (Exo 26). Who sees not
that lying, pride, disobedience to parents, and hypocrisy, do put forth
themselves in children before they know that they do either well or ill
in so doing, or before they are capable to learn either of these arts
by imitation, or seeing understandingly the same things done first by
others? He that sees not that they do it naturally from a principle,
from an inherent principle, is either blinded, and has retained his
darkness by the same sin as they, or has suffered himself to be swayed
by a delusion from him who at first infused this spawn of sin into
man’s nature.

Nor doth the averseness of children to morality a little demonstrate
what has been said; for as it would make a serpent sick, should one
give it a strong antidote against his poison, so then are children, and
never more than then, disturbed in their minds, when a strict hand and
a stiff rein by moral discipline is maintained over and upon them.
True, sometimes restraining grace corrects them, but that is not of
themselves; but more oft hypocrisy is the great and first moving wheel
to all their seeming compliances with admonitions, which indulgent
parents are apt to overlook, yea, and sometimes, through unadvisedness,
to count for the principles of grace. I speak now of that which comes
before conversion. But as I said before, I would not now dispute, only
I have thought good thus to urge these things to make my assertion
manifest, and to show what is the cause of the damnation of the soul.

3. Again; as the soul receives sin, and retains it, so it also doth
entertain it—that is, countenance, smile upon, and like its complexion
and nature well. A man may detain—that is, hold fast—a thing which yet
he doth not regard; but when he entertains, then he countenances,
likes, and delights in the company. Sin, then, is first received by the
soul, as has been afore explained, and by that reception is polluted
and defiled. This makes it hateful in the eyes of justice: it is now
polluted. Then, secondly, this sin is not only received, but
retained—that is, it sticks so fast, abides so fixedly in the soul,
that it cannot be gotten out; this is the cause of the continuation of
abhorrence; for if God abhors because there is a being of sin there, it
must needs be that he should continue to abhor, since sin continues to
have a being there. But then, in the third place, sin is not only
received, detained, but entertained by the now defiled and polluted
soul; wherefore this must needs be a cause of the continuance of anger,
and that with aggravation. When I say, entertained, I do not mean as
men entertain their enemies, with small and great shot, 21 but as they
entertain those whom they like, and those that are got into their
affections. 22 And therefore the wrath of God must certainly be let out
upon the soul, to the everlasting damnation of it.

Now that the soul doth thus entertain sin, is manifest by these several
particulars—

(1.) It hath admitted it with complacence and delight into every
chamber of the soul; I mean, it has been delightfully admitted to an
entertainment by all the powers or faculties of the soul. The soul hath
chosen it rather than God: it also, at God’s command, refuseth to let
it go; yea, it chooseth that doctrine, and loveth it best, since it
must have a doctrine, that has most of sin and baseness in it (Isa
65:12; 66:3). They ‘say to the seers, See not; and to the prophets,
Prophesy not unto us right things, speak unto us smooth things,
prophesy deceits’ (Isa 30:10). These are signs that the soul with
liking hath entertained sin; and if there be at any time, as indeed
there is, a warrant issued out from the mouth of God to apprehend, to
condemn, and mortify sin, why then,

(2.) These shifts the souls of sinners do presently make for the saving
of sin from those things that by the Word men are commanded to do unto
it—

(a) They will, if possible, hide it, and not suffer it to be
discovered. ‘He that hideth his sins23 shall not prosper’ (Prov 28:13).
And again, they hide it, and refuse to let it go (Job 20:12,13). This
is an evident sign that the soul has a favour for sin, and that with
liking it, entertains it.

(b) As it will hide it, so it will excuse it, and plead that this and
that piece of wickedness is no such evil thing; men need not be so
nice, and make such a pother24 about it, calling those that cry out so
hotly against it, men more nice than wise. Hence the prophets of old
used to be called madmen, and the world would reply against their
doctrine, Wherein have we been so wearisome to God, and what have we
spoken so much against Him? (Mal 1:6,7; 3:8,13).

(c) As the soul will do this, so to save sin, it will cover it with
names of virtue, either moral or civil; and of this God greatly
complains, yea, breaks into anger for this, saying, ‘Woe to them that
call evil good, and good evil; that put darkness for light, and light
for darkness; and put bitter for sweet, and sweet for bitter’ (Isa
5:20)!

(d) If convictions and discovery of sin be so strong and so plain, that
the soul cannot deny but that it is sin, and that God is offended
therewith; then it will give flattering promises to God that it will
indeed put it away; but yet it will prefix a time that shall be long
first, if it also then at all performs it, saying, Yet a little sleep,
yet a little slumber, yet a little folding of sin in mine arms, till I
am older, till I am richer, till I have had more of the sweetness and
the delights of sin. Thus, ‘their soul delighteth in their
abominations’ (Isa 66:3).

(e) If God yet pursues, and will see whether this promise of putting
sin out of doors shall be fulfilled by the soul, why then, it will be
partial in God’s law; it will put away some, and keep some; put away
the grossest, and keep the finest; put away those that can best be
spared, and keep the most profitable for a help at a pinch (Mal 2:9).

(f) Yes, if all sin must be abandoned, or the soul shall have no rest,
why then, the soul and sin will part (with such a parting as it is),
even as Phaltiel parted with David’s wife, with an ill will and a
sorrowful mind; or as Orpha left her mother, with a kiss (2 Sam 3:16;
Ruth 1:14).

(g) And if at any time they can, or shall, meet with each other again,
and nobody never the wiser, O, what courting will be betwixt sin and
the soul? And this is called doing of things in the dark (Eze 8:12).

By all these, and many more things that might be instanced, it is
manifest that sin has a friendly entertainment by the soul, and that
therefore the soul is guilty of damnation; for what do all these things
argue, but that God, His Word, His ways, and graces, are out of favour
with the soul, and that sin and Satan are its only pleasant companions?
But,

[How sin, by the help of the soul, destroys it.]

Secondly, That I may yet show you what a great thing sin is with the
soul that is to be damned, I will show how sin, by the help of the
soul, is managed, from the motion of sin, even till it comes to the
very act; for sin cannot come to an act without the help of the soul.
The body doth little here, as I shall further show you anon.

There is then a motion of sin presented to the soul (and whether
presented by sin itself or the devil, we will not at this time
dispute); motions of sin, and motions to sin there are, and always the
end of the motions of sin are to prevail with the soul to help that
motion into an act. But, I say, there is a motion to sin moved to the
soul; or, as James calls it, a conception. Now behold how the soul
deals with this motion in order to the finishing of sin, that death
might follow (Rom 7:5).

1. This motion is taken notice of by the soul, but is not resisted nor
striven against, only the soul lifts up its eyes upon it, and sees that
there is present a motion to sin, a motion of sin presented to the
soul, that the soul might midwife it from the conception into the
world.

2. Well, notice being taken that a motion to sin is present, what
follows but that the fancy or imagination of the soul taketh it home to
it, and doth not only look upon it and behold it more narrowly, but
begins to trick and trim up the sin to the pleasing of itself and of
all the powers of the soul. That this is true, is evident, because God
findeth fault with the imagination as with that which lendeth to sin
the first hand, and that giveth to it the first lift towards its being
helped forward to act. ‘And God saw that the wickedness of man was
great in the earth’ (Gen 6:5,12,13). That is, many abominable actions
were done; for all flesh had corrupted God’s way upon the earth. But
how came this to be so? Why, every imagination of the thoughts, or of
the motions that were in the heart to sin, was evil, only evil, and
that continuously. The imagination of the thoughts was evil—that is,
such as tended not to deaden or stifle, but such as tended to animate
and forward the motions or thoughts of sin into action. Every
imagination of the thoughts—that which is here called a thought, by
Paul to the Romans, called a motion. Now the imagination should, and
would, had it been on God’s side, so have conceived of this motion of
and to sins, all to have presented it in all its features so ugly, so
ill favoured, and so unreasonable a thing to the soul, that the soul
should forthwith have let down the sluice, and pulled up the
drawbridge, put a stop, with greatest defiance, to the motion now under
consideration; but the imagination being defiled, it presently, at the
very first view or noise of the motion of sin, so acted as to forward
the bringing the said motion or thought into act. So, then, the thought
of sin, or motion thereto, is first of all entertained by the
imagination and fancy of the soul, and thence conveyed to the rest of
the powers of the soul to be condemned, if the imagination be good; but
to be helped forward to the act, if the imagination be evil. And thus
the evil imagination helpeth the motion of and to sin towards the act,
even by dressing of it up in that guise and habit that may best delude
the understanding, judgment, and conscience; and that is done after
this manner: suppose a motion of sin to commit fornication, to swear,
to steal, to act covetously, or the like, be propounded to the fancy
and imagination; the imagination, if evil, presently dresseth up this
motion in that garb that best suiteth with the nature of the sin. As,
if it be the lust of uncleanness, then is the motion to sin drest up in
all the imaginable pleasurableness of that sin; if to covetousness,
then is the sin drest up in the profits and honours that attend that
sin; and so of theft and the like; but if the motion be to swear,
hector, or the like, then is that motion drest up with valour and
manliness; and so you may count of the rest of sinful motions; and thus
being trimmed up like a Bartholomew baby, 25 it is presented to all the
rest of the powers of the soul, where with joint consent it is admired
and embraced, to the firing and inflaming all the powers of the soul.

And hence it is that men are said to inflame themselves with their
idols under every green tree. ‘And to be as fed horses, neighing after
their neighbour’s wife’ (Jer 5:8). For the imagination is such a
forcible power, that if it putteth forth itself to dress up and present
a thing to the soul, whether that thing be evil or good, the rest of
the faculties cannot withstand it. Therefore, when David prayed for the
children of Israel, he said, ‘I have seen with joy thy people, which
are present here, to offer willingly unto theel’ that is, for
preparations to build the temple. ‘O Lord God,’ saith he, ‘keep this
for ever in the imagination of the thoughts of the heart of Thy people,
and prepare their heart unto Thee’ (1 Chron 29:17, 18). He knew that as
the imagination was prepared, so would the soul be moved, whether by
evil or good; therefore as to this, he prays that their imagination
might be engaged always with apprehensions of the beauteousness of the
temple, that they might always, as now, offer willingly for its
building.

But, as I said, when the imagination hath thus set forth sin to the
rest of the faculties of the soul, they are presently entangled, and
fall into a flame of love thereto; this being done, it follows that a
purpose to pursue this motion, till it be brought unto act, is the next
thing that is resolved on. Thus Esau, after he had conceived of that
profit that would accrue to him by murdering of his brother, fell the
next way into a resolve to spill Jacob’s blood. And Rebecca sent for
Jacob, and said unto him, ‘Behold, thy brother Esau, as touching thee,
doth comfort himself, purposing to kill thee’ (Gen 27:42). See also
(Jer 49:30). Nor is this purpose to do an evil without its fruit, for
he comforted himself in his evil purpose: ‘Esau, as touching thee, doth
comfort himself, purposing to kill thee.’

The purpose, therefore, being concluded, in the next place the
invention is diligently set to work to find out what means, methods,
and ways, will be thought best to bring this purpose into practice, and
this motion to sin into action. Esau invented the death of his brother
when his father was to be carried to his grave (Gen 27:41). David
purposed to make Uriah father his bastard child by making of him drunk
(2 Sam 11:13). Amnon purposed to ravish Tamar, and the means that he
invented to do it were by feigning himself sick. Absalom purposed to
kill Amnon, and invented to do it at a feast (2 Sam13:32). Judas
purposed to sell Christ, and invented to betray him in the absence of
the people (Luke 22:3-6). The Jews purposed to kill Paul, and invented
to entreat the judge of a blandation26 to send for him, that they might
murder him as he went (Acts 23:12-15).

Thus you see how sin is, in the motion of it, handed through the
soul—first, it comes into the fancy or imagination, by which it is so
presented to the soul, as to inflame it with desire to bring it into
act; so from this desire the soul proceedeth to a purpose of enjoying,
and from a purpose of enjoying to inventing how, or by what means, it
had best to attempt the accomplishing of it.

But, further, when the soul has thus far, by its wickedness, pursued
the motion of sin to bring it into action, then to the last thing; to
wit, to endeavours, to take the opportunity, which, by the invention,
is judged most convenient; so to endeavours it goes, till it has
finished sin, and finished, in finishing of that, its own fearful
damnation. ‘Then when lust hath conceived, it bringeth forth sin; and
sin, when it is finished, bringeth forth death’ (James 1:15).

And who knows, but God and the soul, how many lets, hindrances,
convictions, fears, frights, misgivings, and thoughts of the judgment
of God, all this while are passing and repassing, turning and
returning, over the face of the soul? how many times the soul is made
to start, look back, and tremble, while it is pursuing the pleasure,
profit, applause, or preferment that sin, when finished, promiseth to
yield unto the soul? for God is such a lover of the soul, that He
seldom lets it go on in sin, but He cries to it, by His Word and
providences, ‘Oh! do not this abominable thing that I hate!’ (Jer 44:
4); especially at first, until it shall have hardened itself, and so
provoked Him to give it up in sin-revenging judgment to its own ways
and doings, which is the terriblest judgment under heaven; and this
brings me to the third thing, the which I now will speak to.

3. As the soul receives, detains, entertains, and wilily worketh to
bring sin from the motion into act, so it abhorreth to be controlled
and taken off of this work—‘My soul loathed them,’ says God, ‘and their
soul also abhorred Me’ (Zech 6:8). My soul loathed them, because they
were so bad; and their souls abhorred Me, because I am so good. Sin,
then, is the cause of the loss of the soul; because it hath set the
soul, or, rather, because the soul of love to sin hath set itself
against God. ‘Woe unto their soul, for they have rewarded evil unto
themselves’(Isa 3:9).

[Through sin the soul sets itself against God.]

Third, That you may the better perceive that the soul, through sin, has
set itself against God, I will propose, and speak briefly to, these two
things:—

I. The law. II. The gospel.

I. For the law. God has given it for a rule of life, either as written
in their natures, or as inserted in the Holy Scriptures; I say, for a
rule of life to all the children of men. But what have men done, or how
have they carried it to this law of their Creator; let us see, and that
from the mouth of God himself.

1. ‘They have not hearkened unto My words’ (Jer 6:19).

2. ‘They have forsaken My law’ (Jer 9:13).

3. They ‘have forsaken Me, and have not kept My law’ (Jer 16:11).

4. They have not ‘walked in My law, nor in My statutes’ (Jer 44: 4).

5. ‘Her priests have violated My law’ (Eze 22:26).

6. And, saith God, ‘I have written to him the great things of My law,
but they were counted as a strange thing.’ (Hos 8:12).

Now, whence should all this disobedience arise? Not from the
unreasonableness of the commandment, but from the opposition that is
lodged in us against God, and the enmity that it entertains against
goodness. Hence the apostle speaks of the emnity, and says, that men
are enemies in their minds, their souls, as is manifest by wicked works
(Col 1:21). This, if men went no further, must needs be highly
provoking to a just and holy God: yea, so highly offensive is it, that,
to show the heat of His anger, He saith, ‘Indignation and wrath,
tribulation and anguish, upon every soul of man that doeth evil,’ and
this evil with a witness, ‘of the Jew first, and also of the Gentile,’
that doth evil (Rom 2:8,9). That breaketh the law; for that evil He is
crying out against now. But,

II. To speak of the gospel, and of the carriage of sinful souls towards
God under that dispensation.

The gospel is a revelation of a sovereign remedy, provided by God,
through Christ, for the health and salvation of those that have made
themselves objects of wrath by the breach of the law of works; this is
manifest by all the Scripture. But how doth the soul carry it towards
God, when He offereth to deal with it under and by this dispensation of
grace? Why, just as it carried it under the law of works: they oppose,
they contradict, they blaspheme, and forbid that this gospel be
mentioned (Acts 13:45; 27:6). What higher affront or contempt can be
offered to God, and what greater disdain can be shown against the
gospel? (2 Tim 2:25; 1 Thess 2:14-16). Yet all this the poor soul, to
its own wrong, offereth against the way of its own salvation; as it is
said in the Word of truth, ‘He that sinneth against me wrongeth his own
soul: all they that hate Me love death’ (Prov 8:36).

But, further, the soul despiseth not the gospel in that revelation of
it only, but the great and chief bringer thereof, with the manner,
also, of His bringing of it. The Bringer, the great Bringer of the
gospel, is the good Lord Jesus Christ himself; He ‘came and preached
peace to them that the law proclaimed war against; became and preached
peace to them that were afar off, and to them that were nigh’ (Eph
2:17). And it is worth your observation to take notice how He came, and
that was, and still is, as He is set forth in the word of the gospel;
to wit, first, as making peace Himself to God for us in and by the
blood of His cross; and then, as bearing (as set out by the gospel) the
very characters of His sufferings before our faces in every tender of
the gospel of His grace unto us. And to touch a little upon the dress
in which, by the gospel, Christ presenteth unto us while He offereth
unto sinful souls His peace, by the tenders thereof.

1. He is set forth as born for us, to save our souls (Isa 9:6; Luke
2:9-12).

2. He is set forth before us as bearing of our sins for us, and
suffering God’s wrath for us (1 Cor 15:3; Gal 3:13).

3. He is set forth before us as fulfilling the law for us, and as
bringing of everlasting righteousness to us for our covering (Rom 5:4;
Dan 9:24).

Again, as to the manner of His working out the salvation of sinners for
them, that they might have peace and joy, and heaven and glory, for
ever.

(1.) He is set forth as sweating of blood while He was in His agony,
wrestling with the thoughts of death, which He was to suffer for our
sins, that He might save the soul (Luke 22:44).

(2.) He is set forth as crying, weeping, and mourning under the lashes
of justice that He put Himself under, and was willing to bear for our
sins (Heb 5:7).

(3.) He is set forth as betrayed, apprehended, condemned, spit on,
scourged, buffeted, mocked, crowned with thorns, crucified, pierced
with nails and a spear, to save the soul from being betrayed by the
devil and sin; to save it from being apprehended by justice, and
condemned by the law; to save it from being spit on, in a way of
contempt, by holiness; to save it from being scourged with guilt of
sins, as with scorpions; to save it from being continually buffeted by
its own conscience; to save it from being mocked at by God; to save it
from being crowned with ignominy and shame for ever; to save it from
dying the second death; to save it from wounds and grief for ever.

Dost thou understand me, sinful soul? He wrestled with justice, that
thou mightest have rest; He wept and mourned, that thou mightest laugh
and rejoice; He was betrayed, that thou mightest go free; was
apprehended, that thou mightest escape; He was condemned, that thou
mightest be justified; and was killed, that thou mightest live; He wore
a crown of thorns, that thou mightest wear a crown of glory; and was
nailed to the cross, with His arms wide open, to show with what
freeness all His merits shall be bestowed on the coming soul; and how
heartily He will receive it into His bosom?

Further, all this He did of mere good will, and offereth the benefit
thereof unto thee freely; yea, He cometh unto thee, in the word of the
gospel, with the blood running down from His head upon His face, with
His tears abiding upon His cheeks, with the holes as fresh in His hands
and His feet, and as with the blood still bubbling out of His side, to
pray thee to accept of the benefit, and to be reconciled to God thereby
(2 Cor 5). But what saith the sinful soul to this? I do not ask what he
saith with his lips, for he will assuredly flatter God with his mouth;
but what doth his actions and carriages declare as to his acceptance of
this incomparable benefit? For ‘a wicked man speaketh with his feet,
and teacheth with his fingers’ (Prov 6:12,13). With his feet—that is,
by the way he goeth: and with his fingers—that is, by his acts and
doings. So, then, what saith he by his goings, by his sets and doings,
unto this incomparable benefit, thus brought unto him from the Father,
by His only Son, Jesus Christ? What saith he? Why, he saith that he
doth not at all regard this Christ, nor value the grace thus tendered
unto him in the gospel.

1. He saith, that he regardeth not this Christ, that he seeth nothing
in Him why he should admit Him to be entertained in his affections.
Therefore the prophet, speaking in the person of sinners, says, ‘He
(Christ) hath no form nor comeliness, and when we shall see Him, there
is no beauty that we should desire Himl’ and then adds, to show what he
meaneth by his thus speaking, saying, ‘he is despised and rejected of
men’ (Isa 53:2,3). All this is spoken with reference to His person, and
it was eminently fulfilled upon Him in the days of His flesh, when He
was hated, maligned, and persecuted to death by sinners; and is still
fulfilled in the souls of sinners, in that they cannot abide to think
of Him with thoughts that have a tendency in them to separate them and
their lusts asunder, and to the making of them to embrace Him for their
darling, and the taking up of their cross to follow Him. All this
sinners speak out with loud voices, in that they stop their ears and
shut their eyes as to Him, but open them wide and hearken diligently to
anything that pleaseth the flesh, and that is a nursery to sin. But,

2. As they despise, and reject, and do not regard His person, so they
do not value the grace that He tendereth unto them by the gospel; this
is plain by that indifferency of spirit that always attends them when,
at any time, they hear thereof, or when it is presented unto them.

I may safely say, that the most of men who are concerned in a trade,
will be more vigilant in dealing with a twelvepenny customer than they
will be with Christ when He comes to make unto them, by the gospel, a
tender of the incomparable grace of God. Hence they are called fools,
because a price is put into their hands to get wisdom, and they have no
heart unto it (Prov 18:16). And hence, again, it is that that bitter
complaint is made, ‘But My people would not hearken to my voice; and
Israel would none of Me’ (Psa 81:11). Now, these things being found, as
practised by the souls of sinners, must needs, after a wonderful
manner, provoke; wherefore, no marvel that the heavens are bid to be
astonished at this, and that damnation shall seize upon the soul for
this (Jer 2).

And indeed, the soul that doth thus by practice, though with his
mouth—as who doth not? he shall show much love, he doth,
interpretatively, say these things:—

(1.) That he loveth sin better than grace, and darkness better than
light, even as our Lord Jesus Christ hath showed, ‘And this is the
condemnation, that light is come into the world, and men loved darkness
more than light (as is manifest), because their deeds were evil’ (John
3:19).

(2.) They do, also, by their thus rejecting of Christ and grace, say,
that for what the law can do to them, they value it not; they regard
not its thundering threatenings, nor will they shrink when they come to
endure the execution thereof; wherefore God, to deter them from such
bold and desperate ways, that do, interpretatively, fully declare that
they make such desperate conclusions, insinuates that the burden of the
curse thereof is intolerable, saying, ‘Can thine heart endure, or can
thine hands be strong, in the days that I shall deal with thee? I, the
Lord, have spoken it, and will do it’ (Eze 22:14).

(3.) Yea, by their thus doing, they do as good as say that they will
run the hazard of a sentence of death at the day of judgment, and that
they will, in the meantime, join issue, and stand a trial at that day
with the great and terrible God. What else means their not hearkening
to Him, their despising of His Son, and the rejecting of His grace; yea
I say again, what else means their slighting of the curse of the law,
and their choosing to abide in their sins till the day of death and
judgment? And thus I have showed you the causes of the loss of the
soul; and, assuredly, these things are no fables.

Objection. But some may object, and say, But you denounce all against
the soul; the soul, as if the body were in no fault at all; or, as if
there were no punishment assigned for the body.

Answer 1. The soul must be the part punished, because the soul is that
which sins. ‘Every sin that a man doeth is without the body,’
fornication or adultery excepted (1 Cor 6:18). ‘Is without the body;
that is, as to the wilily inventing, contriving, and finding out ways
to bring the motions of sin into action. For, alas! What can the body
do as to these? It is in a manner wholly passive; yea, altogether as to
the lusting and purposing to do the wickedness, excepting the sin
before excepted; ay, and not excepting that, as to the rise of that
sin; for even that, with all the rest, ariseth and proceedeth out of
the heart—the soul; ‘For from within, out of the heart of men, proceed
evil thoughts, adulteries, fornications, murders, thefts, covetousness,
wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride,
foolishness: all these evil things come from within, and defile the
man’ (Mark 7:21-23). That is, the outward man. But a difference must
always be put betwixt defiling and being defiled, that which defileth
being the worst; not but that the body shall have its share of
judgment, for body and soul must be destroyed in hell (Luke 12:4,5;
Matt 10:28). The body as the instrument, the soul as the actor; but oh!
the soul, the soul, the soul is the sinner; and, therefore, the soul,
as the principal, must be punished.

And that God’s indignation burneth most against the soul appears in
that death hath seized upon every soul already; for the Scripture
saith, that every natural or unconverted man is dead (Eph 2:1-3). Dead!
How? Is his body dead? No, verily; his body liveth, but his soul is
dead (1 Tim 5:6). Dead! But with what death? Dead to God, and to all
things gospelly good, by reason of that benumbing, stupifying, and
senselessness, that, by God’s just judgment for and by sin, hath
swallowed up the soul. Yea, if you observe, you shall see that the soul
goeth first, or before, in punishment, not only by what has been said
already, in that the soul is first made a partaker of death, but in
that God first deals with the soul by convictions, yea, and terrors,
perhaps, while the body is well; or, in that He giveth up the soul to
judicial hardness and further blindness, while He leaveth the body to
do His office in the world; yea, and also when the day of death and
dissolution is come, the body is spared, while the soul is tormented in
unutterable torment in hell. And so, I say, it shall be spared, and the
clods of the valley shall be sweet unto it, while the soul mourneth in
hell for sin. It is true, at the day of judgment, because that is the
last and final judgment of God on men, then the body and soul shall be
re-united, or joined together again, and shall then, together, partake
of that recompence for their wickedness which is meet. When I say, the
body is spared and the soul tormented, I mean not that the body is not
then, at death, made to partake of the wages of sin, ‘for the wages of
sin is death’ (Rom 3:23). But I mean, the body partakes then but of
temporal death, which, as to sense and feeling, is sometimes over
presently, and then resteth in the grave, while the soul is tormenting
in hell. Yea, and why is death suffered to slay the body? I dare say,
not chiefly for that the indignation of God most burneth against the
body; but the body being the house for the soul in this world, God even
pulls down this body, that the soul may be stript naked, and being
stript, may be carried to prison, to the place where damned souls are,
there to suffer in the beginning of suffering, that punishment that
will be endless.

Answer 2. Therefore, the soul must be the part most sorely punished,
because justice must be distributed with equity. God is a God of
knowledge and judgment; by Him actions are weighed; actions in order to
judgment (1 Sam 2). Now, by weighing of actions, since He finds the
soul to have the deepest hand in sin; and He says that He hath so, of
equity the soul is to bear the burden of punishment. ‘Shall not the
Judge of all the earth do right’ in His famous distributing of
judgment? (Gen 18:25). ‘He will not lay upon man more than right, that
he should enter into judgment with God’ (Job 34:23). The soul, since
deepest in sin, shall also be deepest in punishment. ‘Shall one man
sin,’ said Moses, ‘and wilt Thou be wroth with all the congregation?’
(Num 1:22). He pleads here for equity in God’s distributing of
judgment; yea, and so exact is God in the distribution thereof, that He
will not punish heathens so as He will punish Jews; wherefore He saith,
‘Of the Jew first,’ or chiefly, ‘and also of the Gentile’ (Rom 2:9).
Yea, in hell He has prepared several degrees of punishment for the
several sorts or degrees of offenders; And some ‘shall receive greater
damnation’ (Luke 22:47). And will it not be unmeet for us to think,
since God is so elect in all His doings, that He will, without His
weights and measures, give to soul and body, as I may say, carelessly,
not severally, their punishments, according to the desert and merit of
each?

Answer 3. The punishment of the soul in hell must needs, to be sure, as
to degree, differ from the punishment of the body there. When I say,
differ, I mean, must needs be greater, whether the body be punished
with the same fire with the soul, or fire of another nature. If it be
punished with the same fire, yet not in the same way; for the fire of
guilt, with the apprehensions of indignation and wrath, are most
properly felt and apprehended by the soul, and by the body by virtue of
its union with the soul; and so felt by the body, if not only, yet, I
think, mostly, by way of sympathy with the soul; and the cause, we say,
is worse than the disease; and if the wrath of God, and the
apprehensions of it, as discharging itself for sin, and the breach of
the law, be that with which the soul is punished, as sure it is: then
the body is punished by the effects, or by those influences that the
soul, in its torments, has upon the body, by virtue of that great
oneness and union that is between them.

But if there be a punishment prepared for the body distinct in kind
from that which is prepared for the soul, yet it must be a punishment
inferior to that which is prepared for the soul; not that the soul and
body shall be severed, but being made of things distinct, their
punishments will be by that which is most suitable to each. I say, it
must be inferior, because nothing can be so hot, so tormenting, so
intolerably insupportable, as the quickest apprehensions of, and the
immediate sinking under, that guilt and indignation that is
proportional to the offence. Should all the wood, and brimstone, and
combustible matter on earth be gathered together for the tormenting of
one body, yet that cannot yield that torment to that which the sense of
guilt and burning-hot application of the indignation of God will do to
the soul; yea, suppose the fire wherewith the body is tormented in hell
should be seven times hotter than any of our fire; yea, suppose it,
again, to be seven times hotter than that which is seven times hotter
than ours, yet it must, suppose it to be but created fire, be
infinitely short, as to tormenting operations, of the unspeakable wrath
of God, when in the heat thereof He applieth it to, and doth punish the
soul for sin in hell therewith. So, then, whether the body be tormented
with the same fire wherewith the soul is tormented, or whether the fire
be of another kind, yet it is not possible that it should bear the same
punishment as to degree, because, or for the causes I have showed. Nor,
indeed, is it meet it should, because the body has not sinned so, so
grievously as the soul has done; and God proportioneth the punishment
suitable to the offence.

Answer 4. With the soul by itself are the most quick and suitable
apprehensions of God and His wrath; wherefore, that must needs be made
partaker of the sorest punishment in hell; it is the soul that now is
the most subtle at discerning, and it is the soul that will be so; then
conscience, memory, and understanding, and mind; these will be the seat
of torment, since the understanding will let wrath immediately upon
these, from what it apprehends of that wrath; conscience will let the
wrath of God immediately upon these, from what it fearfully feels of
that wrath; the memory will then, as a vessel, receive and retain up to
the brim of this wrath, even as it receiveth by the understanding and
conscience, the cause of this wrath, and considers the durableness of
it; so, then, the soul is the seat and the receiver of wrath, even as
it was the receiver and seat of sin; here, then, is sin and wrath upon
the soul, the soul in the body, and so soul and body tormented in hell
fire.

Answer 5. The soul will be most tormented, because strongest; the
biggest burden must lie upon the strongest part, especially since,
also, it is made capable of it by its sin. The soul must bear its own
punishment, and a great part of the body’s too, forasmuch as, so far as
apprehension goes, the soul will be quicker at the work than the body.
True, the body, by the help of the soul, will see too, but the soul
will see yet abundantly further. And good reason that the soul should
bear part of the punishment of the body, because it was through its
allurements that the body yielded to help the soul to sin. The devil
presented sin, the soul took it by the body, and now devil, and soul,
and body, and all must be lost, cast away; that is, damned in hell for
sin; but the soul must be the burden bearer.

Objection. But you say, Doth not this give encouragement to sinners to
give way to the body to be in all its members loose, and vain, and
wicked, as instruments to sin?

Answer. No; forasmuch as the body shall also have his share in
punishment. For though I have said the soul shall have more punishment
than the body, yet I have not said, that the body shall at all be eased
by that; no, the body will have its due. And for the better making out
of my answer further, consider of these following particulars:—

(1.) The body will be the vessel to hold the tormented soul in; this
will be something; therefore man, damned man, is called a vessel of
wrath, a vessel, and that in both body and soul (Rom 9:22). The soul
receiveth wrath unto itself, and the body holdeth that soul that has
thus received, and is tormented with, the wrath of God. Now the body
being a vessel to hold this soul that is thus possessed with the wrath
of God, must needs itself be afflicted and tormented with that torment,
because of its union with the body; therefore the Holy Ghost saith,
‘His flesh upon him shall have pain, and his soul within him shall
mourn’ (Job 14:22). Both shall have their torment and misery, for that
both joined hand in hand in sin, the soul to bring it to the birth, and
the body to midwife it into the world; therefore it saith again, with
reference to the body, ‘Let the curse come into his bowels like water,
and like oil into his bones.’ Let it be unto him as the garment which
covereth him, and for a girdle, etc. (Psa 109:17-19). The body, then,
will be tormented as well as the soul, by being a vessel to hold that
soul that is now possessed and distressed with the unspeakable wrath
and indignation of the Almighty God, and this will be a great deal, if
you consider,

(2.) That the body, as a body, will, by reason of its union with the
soul, be as sensible, and so as capable in its kind, to receive
correction and torment as ever, nay, I think more; for if the quickness
of the soul giveth quickness of sense to the body, as in some case, at
least, I am apt to think it doth, then forasmuch as the soul will now
be most quick, most sharp in apprehension, so the body, by reason of
union and sympathy with the soul, will be most quick and most sharp as
to sense. Indeed, if the body should not receive and retain sense, yea,
all its senses, by reason of its being a vessel to hold the soul, the
torment of the soul could not as torment, be ministered to the body, no
more than the fire tormented the king of Babylon’s furnace (Dan 3). Or
than the king of Moab’s lime kiln was afflicted because the king of
Edom’s bones were burnt therein. But now the body has received again
its senses, now therefore it must, yea, it cannot choose but must feel
that wrath of God that is let out, yea, poured out like floods of water
into the soul. 27 Remember also, that besides what the body receiveth
from the soul by reason of its union and sympathy therewith, there is a
punishment, and instruments of punishment, though I will not pretend to
tell you exactly what it is, prepared for the body for its joining with
the soul in sin, therewith to be punished; a punishment, I say, that
shall fall immediately upon the body, and that such an one as will most
fitly suit with the nature of the body, as wrath and guilt do most
fitly suit the nature of the soul.

(3.) Add to these, the durable condition that the body in this state is
now in with the soul. Time was when the soul died, and the body lived,
and the soul was tormented while the body slept and rested in the dust;
but now these things are past; for at the day of judgment, as I said,
these two shall be re-united, and that which once did separate them, be
destroyed; then of necessity they must abide together, and, as
together, abide the punishment prepared for them; and this will greaten
the torment of the body.

Death was once the wages of sin, and a grievous curse; but might the
damned meet with it in hell, they would count it a mercy, because it
would separate soul and body, and not only so, but take away all sense
from the body, and make it incapable of suffering torment; yea, I will
add, and by that means give the soul some ease; for without doubt, as
the torments of the soul extend themselves to the body, so the torments
of the body extend themselves to the soul; nor can it be otherwise,
because of union and sympathy. But death, natural death, shall be
destroyed, and there shall be no more natural death, no, not in hell (1
Cor 15:26). And now it shall happen to men, as it hath done in less and
inferior judgments. They shall seek death, and desire to die, and death
shall not be found by them (Job 3:21; Rev 9:6). Thus therefore they
must abide together; death that used to separate them asunder is now
slain—1. Because it was an enemy in keeping Christ’s body in the grave;
and, 2. Because a friend to carnal men in that, though it was a
punishment in itself, yet while it lasted and had dominion over the
body of the wicked, it hindered them of that great and just judgment
which for sin was due unto them; and this is the third discovery of the
manner and way of punishing of the body. But,

(4.) There will then be such things to be seen and heard, which the eye
and the ear—to say no more than has been said of the sense of
feeling—will see and hear, that will greatly aggravate the punishment
of the body in hell; for though the eye is the window, and the ear a
door for the soul to look out at, and also to receive in by, yet
whatever goeth in at the ear or the eye leaves influence upon the body,
whether it be that which the soul delighteth in, or that which the soul
abhorreth; for as the eye affecteth the heart, or soul (Lam 3:51) so
the eye and ear, by hearing and beholding, doth ofttimes afflict the
body. ‘When I heard, my belly trembled—rottenness entered into my
bones.’ (Hab 3:16).

Now, I say, as the body after its resurrection, to damnation, to
everlasting shame and contempt (Dan 12:2; John 5:29) will receive all
its senses again, so it will have matter to exercise them upon, not
only to the letting into the soul those aggravations which they by
hearing, feeling, and seeing are capable to let in thither, but, I say,
they will have matter and things to exercise themselves upon for the
helping forward of the torment of the body. Under temporal judgments of
old, the body as well as the soul had no ease, day or night, and that
not only by reason of what was felt, but by reason of what was heard
and seen. ‘In the morning thou shalt say, Would God it were even! And
at even thou shalt say, Would God it were morning!’ (Deu 28:67). 1.
‘For the fear of thine heart, wherewith thou shalt fearl’ 2. ‘And for
the sight of thine eyes, which thou shalt see.’ Nay, He tells them a
little before, that they should be mad for the sight of their eyes
which they should see (verse 34).

See! why, what shall they see? Why, themselves in hell, with others
like them; and this will be a torment to their body. There is bodily
torment, as I said, ministered to the body by the senses of the body.
What think you? If a man saw himself in prison, in irons, upon the
ladder, with the rope about his neck, would not this be distress to the
body, as well as to the mind? To the body, doubtless. Witness the heavy
looks, the shaking legs, trembling knees, pale face, and beating and
aching heart; 28 how much more, then, when men shall see themselves in
the most dreadful place; it is a fearful place, doubtless, to all to
behold themselves in that shall come thither (Luke 16:28).

Again; they shall see others there, and shall by them see themselves.
There is an art by which a man may make his neighbour look so ghastly,
that he shall fright himself by looking on him, especially when he
thinks of himself, that he is of the same show also. It is said
concerning men at the downfall of Babylon, that they shall be amazed
one at another, for ‘their faces shall be as flames’ (Isa 13:8). And
what if one should say, that even as it is with a house set on fire
within, where the flame ascends out at the chimneys, out at the
windows, and the smoke out at every chink and crevice that it can find,
so it will be with the damned in hell. That soul will breathe hell fire
and smoke, and coals will seem to hang upon its burning lips; yea, the
face, eyes, and ears will seem all to be chimneys and vents for the
flame and smoke of the burning which God by His breath hath kindled
therein, and upon them, which will be beheld one in another, to the
great torment and distress of each other.

What shall I say? Here will be seen devils, and here will be heard
howlings and mournings; here will the soul see itself at an infinite
distance from God; yea, the body will see it too. In a word, who knows
the power of God’s wrath, the weight of sin, the torments of hell, and
the length of eternity? If none, then none can tell, when they have
said what they can, the intolerableness of the torments that will
swallow up the soul, the lost soul, when it is cast away by God, and
from Him, into outer darkness for sin. But this much for the cause of
the loss of the soul.

DOCTRINE SECOND,


I now come to the second doctrine that I gathered from the
words—namely, that how unconcerned and careless soever some now be
about the loss or salvation of their souls, the day is coming, but it
will then be too late, when men will be willing, had they never so
much, to give it all in exchange for their souls. There are four things
in the words that do prove this doctrine.

1. There is an intimation of life and sense in the man that has lost,
and that after he has lost, his soul in hell—‘Or what shall a man give
in exchange for his soul?’ These words are by no means applicable to
the man that has no life or sense; for he that is dead according to our
common acceptation of death, that is, deprived of life and sense, would
not give twopence to change his state; therefore the words do intimate
that the man is yet alive and sensible. Now were a man alive and
sensible, though he was in none other place than the grave, there to be
confined, while others are at liberty, what would he give in exchange
for his place, and to be rid of that for a better! but how much more to
be delivered from hell, the present place and state of his soul!

2. There is in the text an intimation of a sense of torment ‘Or what
shall a man give in exchange for his soul?’ I am tormented in this
flame. Torment, then, the soul is sensible of, and that there is a
place of ease and peace. And from the sense and feeling of torment, he
would give, yea, what would he not give, in exchange for his soul?

3. There is in the text an intimation of the intolerableness of the
torment, because that it supposeth that the man whose soul is swallowed
up therewith would give all, were his all never so great, in exchange
for his soul.

4. There is yet in the text an intimation that the soul is sensible of
the lastingness of the punishment, or else the question rather argues a
man unwary than considerate in his offering, as is supposed by Christ,
so largely, his all in exchange for his soul.

But we will, in this manner, proceed no further, but take it for
granted that the doctrine is good; wherefore I shall next inquire after
what is contained in this truth. And,

FIRST, That God has undertaken, and will accomplish, the breaking of
the spirits of all the world, either by His grace and mercy to
salvation, or by His justice and severity to damnation. The damned soul
under consideration is certainly supposed, as by the doctrine, so by
the text, to be utterly careless, and without regard of salvation, so
long as the acceptable time did last, and as the white flag, that
signifies terms of peace, did hang out; and, therefore, it is said to
be lost; but, behold, now it is careful, but now it is solicitous, but
now, ‘what shall a man give in exchange for his soul?’ He of whom you
read in the gospel, that could tend to do nothing in the days of the
gospel but to find out how to be clothed in purple and fine linen, and
to fare sumptuously every day, was by God brought so down, and laid so
low at last, that he could crouch, and cringe, and beg for one small
drop of water to cool his tongue—a thing, that but a little before he
would have thought scorn to have done, when he also thought scorn to
stoop to the grace and mercy of the gospel (Luke 16:19,24). But God was
resolved to break his spirit, and the pride of his heart, and to humble
his lofty looks, if not by His mercy, yet by His justice; if not by His
grace, yet by hell fire.

This he also threatens to bring upon the fool in the Proverbs—‘They
shall call, they shall seek, they shall cry’ (Prov 1:22-32). Who shall
do so? The answer is, They that sometimes scorned either to seek, or
call, or cry; they that stopped their ears, that pulled away their
shoulders, and that refused to seek, or call, or cry to God for mercy
(Zech 7:11-13).

Sinner, careless sinner, didst thou take notice of this first inference
that I have drawn from my second doctrine? If thou didst, yet read it
again: it is this, ‘God has undertaken, and will accomplish, the
breaking of the spirits of all the world, either by His grace and mercy
unto salvation, or by His justice and severity to damnation.’ The
reason for this is this: God is resolved to have the mastery, He is
resolved to have the victory. ‘Who would set the briers and thorns
against Me in battle? I would go through them, I would burn them
together’ (Isa 27:4). I will march against them. God is merciful, and
is come forth into the world by His Son, tendering of grace unto
sinners by the gospel, and would willingly make a conquest over them
for their good by His mercy. Now He being come out, sinners like briars
and thorns do set themselves against Him, and will have none of His
mercy. Well, but what says God? Saith He, Then I will march on, I will
go through them, and burn them together. I am resolved to have the
mastery one way or another; if they will not bend to Me, and accept of
My mercy in the gospel, I will bend them and break them by My justice
in hell fire. They say they will not bend; I say they shall; now they
‘shall know whose words shall stand, Mine or theirs.’ (Jer 44:25-28).
Wherefore the apostle, when he saw that some of the Corinthians began
to be unruly, and to do those things that did begin to hazard them,
saith, ‘Do we provoke the Lord to jealousy? are we stronger than He?’
(1 Cor 5:22). As who should say, My brethren, are you aware what you
do? do you not understand that God is resolved to have the mastery one
way or another? and are you stronger than He? if not, tremble before
Him, or He will certainly have you under His feet—‘I will tread them in
Mine anger, and trample them in My fury’ (Isa 63:3). Thus He speaks of
them that set themselves against Him; therefore beware. Now the reason
of this resolution of God, it flows from a determination in Him to make
all His sayings good, and to verify them on the consciences of sinners.
And since the incredulous world will not believe now, and fly from
wrath, they shall shortly believe and cry under it; since they will not
now credit the Word, before they see, unto salvation, they shall be
made to credit it by sense and feeling unto damnation.

SECOND, The second inference that I draw from my second doctrine is
this: ‘That it is, and will be the lot of some to bow and break before
God, too late, or when it is too late.’ God is resolved, as I said. to
have the mastery, and that not only in a way of dominion and lordship
in general, for that He has now, but He is resolved to master, that is,
to break the spirit of the world, to make all men cringe and crouch
unto Him, even those that now say, ‘There is no God,’ (Psa 14:1); or if
there be, yet, ‘What is the Almighty, that we should serve Him?’ (Job
21:15; Mal 3:14).

This is little thought of by those that now harden their hearts in
wickedness, and that turn their spirit against God; but this they shall
think of, this they must think of, this God will make them think of in
that day, at which day they also now do mock and deride, that the
Scripture might be fulfilled upon them (2 Peter 3:3,4). And, I say,
they shall think then of those things, and break at heart, and melt
under the hand, and power, and majesty of the Almighty; for, ‘As I
live, saith the Lord, every knee shall bow to Me; and every tongue
shall confess to God’ (Isa 45:23; Rom 14:11). And again, ‘The nations
shall see, and be confounded at all their might; they shall lay their
hand upon their mouth, their ears shall be deaf. They shall lick the
dust like a serpent, they shall move out of their holes like worms,’ or
creeping things, ‘of the earth; they shall be afraid of the Lord our
God, and shall fear because of Thee’ (Micah 7:16,17).

For then they, will they nill they, shall have to do with God, though
not with Him as merciful, or as one that may be intreated; yet with Him
all just, and as devouring fire (Heb 7:29). Yea, they shall see that
face, and hear that voice, from whom and from which the heavens and the
earth will fly away, and find no place of stay. And by this appearance,
and by such words of His mouth as He then will speak to them, they
shall begin to tremble, and call for the rocks to fall upon them and
cover them; for if these things will happen at the execution of
inferior judgments, what will be done, what effects will the last, most
dreadful, and eternal judgment, have upon men’s souls?

Hence you find, that at the very first appearance of Jesus Christ, the
whole world begins to mourn and lament—‘Every eye shall see Him, and
they also which pierced Him: and all kindreds of the earth shall wail
because of Him’ (Rev 1:7). And, therefore, you also find them to stand
at the door and knock, saying, ‘Lord, Lord, open unto us’ (Luke 14:25;
Matt 25:11). Moreover, you find them also desiring, yea, also so humble
in their desires as to be content with the least degree of mercy—one
drop, one drop upon the tip of one’s finger. What stooping, what
condescension, what humility is here! All, and every one of those
passages declare, that the hand of God is upon them, and that the
Almighty has got the mastery of them, has conquered them, broke the
pride of their power, and laid them low, and made them cringe and
crouch unto him, bending the knee, and craving of kindness. Thus, then,
will God bow, and bend, and break them; yea, make them bow, and bend,
and break before Him. And hence also it is they will weep, and mourn,
and gnash their teeth, and cry, and repent that ever they have been so
foolish, so wicked, so traitorous to their souls, such enemies of their
own eternal happiness, as to stand out in the day of their visitation
in a way of rebellion against the Lord.

But here is their hard hap, their dismal lot and portion, that all
these things must be when it is too late. It is, and will be, the lot
and hap of these to bow, bend, and break too late (Matt 25). You read
they come weeping and mourning, and with tears; they knock and they cry
for mercy; but what did tears avail? Why, nothing; for the door was
shut. He answered and said, ‘I know not whence you are.’ But they
repeat and renew their suit, saying, ‘We have eaten and drunk in Thy
presence, and Thou hast taught in our streets.’ What now? Why, He
returns upon them His first answer the second time, saying, ‘I know not
whence ye are; depart from Me, all ye workers of iniquityl’ then He
concludes, ‘There shall be weeping and gnashing of teeth, when ye shall
see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom
of God, and you yourselves thrust out’ (Luke 13:26,28). They come
weeping, and go weeping away. They come to Him weeping, for they saw
that He had conquered them; but they departed weeping, for they saw
that He would damn them; yet, as we read in another place, they were
very loath to go from Him, by their reasoning and expostulating with
Him—‘Lord, when saw we Thee an hungred, or athirst, or a stranger, or
naked, or sick, or in prison, and did not minister unto Thee?’ But all
would not do; here is no place for change of mind—‘These shall go away
into everlasting punishment; but the righteous into life eternal’ (Matt
25:44-46). And now what would a man give in exchange for his soul? So
that, as I said before, all is too late; they mourn too late, they
repent too late, they pray too late, and seek to make an exchange for
their soul too late. ‘Or what shall a man give in exchange for his
soul?’

Two or three things there may yet be gathered from these words; I mean,
as to the desires of them that have lost their souls, to make for them
an exchange; ‘What shall a man give in exchange?’—what shall, what
would, yea, what would not a man, if he had it, give in exchange for
his soul?

First, What would not a man—I mean, a man that is in the condition that
is by the text supposed some men are and will be in—give in exchange to
have another man’s virtue instead of their own vices? ‘Let me die the
death of the righteousl’ let my soul be in the state of the soul of the
righteous—that is, in reference to his virtues, when I die, ‘and let my
last end be like his’ (Num 23:10). It is a sport now to some to taunt,
and squib, and deride at other men’s virtues; but the day is coming
when their minds will be changed, and when they shall be made to count
those that have done those righteous actions and duties which they have
scoffed at, the only blessed men; yea, they shall wish their soul in
the blessed possession of those graces and virtues, that those whom
they hated were accompanied with, and would, if they had it, give a
whole world for this change; but it will not now do, it is now too
late. What then shall a man give in exchange for his soul? And this is
more than intimated in that 25th of Matthew, named before: for you find
by that text how loath they were, or will be, to be counted for
unrighteous people—‘Lord,’ say they, ‘when did we see thee an hungred,
or athirst, naked, or sick, and did not minister unto thee?’ Now they
are not willing to be of the number of the wicked, though hereto-fore
the ways of the righteous were an abomination to them. But, alas! they
are before a just God, a just Judge, a Judge that will give every one
according to their ways; therefore, ‘Woe unto (the soul of) the wicked
now, it shall be ill with him, for the reward of his hands shall be
given him’ (Isa 3:11). Thus, therefore, he is locked up as to this; he
cannot now change his vice for virtues, nor put himself nor his soul in
the stead of the soul of the saved; so that it still, and will, for
ever abide a question unresolved,’ Or, what shall a man give in
exchange for his soul?’ I do not doubt but that a man’s state may be
such in this world, that if he had it he would give thousands of gold
to be as innocent and guiltless in the judgment of the law of the land
as is the state of such or such, heartily wishing that himself was not
that he, that he is; how much more then will men wish thus when they
stand ready to receive the last, their eternal judgment. ‘But what
shall a man give in exchange for his soul?’

Second, As they would, for the salvation of their souls, be glad to
change away their vices for the virtues, their sins for the good deeds
of others; so what would they not give to change places now, or to
remove from where now they are, into paradise, into Abraham’s bosom!
But neither shall this be admitted; the righteous must have their
inheritance to themselves—‘Neither,’ said Abraham, ‘can they pass to
us, that would come from thence,’ (Luke 16:26); neither can they dwell
in heaven that would come from hell.

They then that have lost, or shall lose their souls are bound to their
place, as well as to their sins. When Judas went to hell, he went to
his home, ‘to his own place’ (Acts 1:25). And when the righteous go
hence, they also go home to their house, to their own place; for the
kingdom of heaven is prepared for them (Matt 25:34). Between heaven and
hell ‘there is a great gulf fixed’ (Luke 26:26). That is a strange
passage: ‘There is a great gulf fixed.’ What this gulf is, and how
impassable, they that shall lose their souls will know to their woe;
because it is fixed there where it is, on purpose to keep them in their
tormenting place, so that they that would pass from hell to heaven
cannot. But, I say, ‘Would they not change places? would they not have
a more comfortable house and home for their souls?’ Yes, verily, the
text supposes it, and the 16th of Luke affirms it; yea, and could they
purchase for their souls a habitation among the righteous, would they
not? Yes, they would give all the world to such a change. What shall,
what shall not, a man, if he had it, if it would answer his design,
give in exchange for his soul?

Third, As the damned would change their own vices for virtues, and the
place where they are for that into which they shall not come, so what
would they give for a change of condition? Yea, if an absolute change
may not be obtained, yet what would they give for the least degree of
mitigation of that torment, which now they know will without any
intermission be, and that for ever and ever. ‘Tribulation and anguish,
indignation and wrath’ (Rom 2:8,9), the gnawing worm, and everlasting
destruction from the presence of the Lord, and from the glory of His
power, cannot be borne but with great horror and grief (2 Thess
1:7-10). No marvel, then, if these poor creatures would, for ease for
their souls, be glad to change their conditions. Change!—with whom?
with an angel, with a saint; ay, with a dog or a toad; 29 for they
mourn not, they weep not, nor do they bear indignation of wrath; they
are as if they had not been; only the sinful soul abides in its sins,
in the place designed for lost souls, and in the condition that wrath
and indignation for sin and transgression hath decreed them to abide
for ever. And this brings me to the conclusion, which is, ‘that seeing
the ungodly do seek good things too late,’ therefore, notwithstanding
their seeking, they must still abide in their place, their sins, and
their torment—‘For what can a man give in exchange for his soul?’
Therefore, God saith, that they there must still abide and dwell, no
exchange can be made. ‘This shall ye have of Mine hand, ye shall lie
down in sorrowl’ they shall lie down in it, they shall make their bed
there, there they shall lie (Isa 50:11; Eze 32:25-27). And this is the
bitter pill that they must swallow down at the last; for, after all
their tears, their sorrows, their mournings, their repentings, their
wishings and woundings, and all their inventings, and desires to change
their state for a better, they must ‘lie down in sorrow.’ The poor
condemned man that is upon the ladder or scaffold has, if one knew
them, many a long wish and long desire that he might come down again
alive, or that his condition was as one of the spectators that are not
condemned and brought thither to be executed as he. How carefully also
doth he look with his failing eyes, to see if some comes not from the
king with a pardon for him, all the while endeavouring to fumble away
as well as he can, and to prolong the minute of his execution! But at
last, when he has looked, when he has wished, when he has desired, and
done whatever he can, the blow with the axe, or turn with the ladder,
is his lot, so he goes off the scaffold, so he goes from among men; and
thus it will be with those that we have under consideration; when all
comes to all, and they have said, and wished, and done what they can,
the judgment must not be reversed—they must ‘lie down in sorrow.’

They must, or shall lie down! Of old, when a man was to be chastised
for his fault, he was to lie down to receive his stripes; so here,
saith the Lord, they shall lie down—‘And it shall be, if the wicked man
be worthy to be beaten, that the judge shall cause him to lie down, and
to be beaten before his face’ (Deu 25:2). And this lying down was to be
his lot after he had pleaded for himself what be could—and the judge
shall cause him to be beaten before his face, while he is present to
behold the execution of judgment; and thus it shall be at the end of
the world; the wicked shall lie down, and shall be beaten with many
stripes in the presence of Christ, ‘and in the presence of the holy
angels’ (2 Thess 1; Rev 14:10). For there will be His presence, not
only at the trial as Judge, but to see execution done, nay, to do it
Himself by the pouring out, like a river, His wrath as burning
brimstone upon the soul of the lost and cast away sinner.

He shall lie down! These words imply that, at last, the damned soul
shall submit; for to lie down is an act that signifies submission,
especially to lie down to be beaten. ‘The wicked shall be silent in
darkness’ (1 Sam 2:9). When the malefactor has said and wished all that
be can, yet at last he submits, is silent, and, as it were, helps to
put his head into the halter, or doth lay down his neck upon the block;
so here it is said of the damned—They shall lie down in sorrow. There
is also a place that saith, ‘These shall go away into everlasting
punishment’ (Matt 25:46). To go, to go to punishment, is also an act of
submission. Now, submission to punishment doth, or should, flow from
full conviction of the merit of punishment; and I think it is so to be
understood here—For ‘every mouth shall be stopped, and all the world
(of soul losers) become guilty before God’ (Rom 3:4,19; Luke 13:25-28;
Matt 25:46). Every mouth shall be stopped, not at the beginning of the
judgment, for then they plead, and pray, and also object against the
Judge; but at the end, after that by a judicial proceeding He shall
have justified against them His sayings, and have overcome these His
judges, then they shall submit, and also lie down in s orrow; yea, they
shall go away to their punishment as those who know they deserve it;
yea, they shall go away with silence.

How they shall behave themselves in hell, I will not here dispute;
whether in a way of rage and blasphemy, and in rending and tearing of
the name and just actions of God towards them, or whether by way of
submission there; I say, though this is none of this task, yet a word
or two, if you please.

Doubtless they will not be mute there; they will cry and wail, and
gnash their teeth, and, perhaps, too, sometimes at God; but I do not
think but that the justice that they have deserved, and the equal
administration of it upon them, will, for the most part, prevail with
them to rend and tear themselves, to acquit and justify God, and to add
fuel to their fire, by concluding themselves in all the fault, and that
they have sufficiently merited this just damnation; for it would seem
strange to me that just judgment among men shall terminate in this
issue, if God should not justify himself in the conscience of all the
damned. But as here on earth, so He will let them know that go to hell
that He hath not done without a cause, a sufficient cause, all that He
hath done in damning of them (Eze 14:23).

[USE AND APPLICATION.]


I come now to make some use and application of the whole. And,

USE FIRST—If the soul be so excellent a thing as we have made it appear
to be, and if the loss thereof be so great a loss, then here you may
see who they are that are those extravagant ones; I mean, those that
are such in the highest degree. Solomon tells us of ‘a great waster,’
and saith also, that he that is slothful in his business is brother to
such an one (Prov 18:9). Who Solomon had his eye upon, or who it was
that he counted so great a waster, I cannot tell; but I will challenge
all the world to show me one, that for wasting and destroying, may be
compared to him that for the lusts and pleasures of this life will
hazard the loss of his soul. Many men will be so profuse, and will
spend at that prodigal rate, that they will bring a thousand pound a
year to five hundred, and five hundred to fifty, and some also will
bring that fifty to less than ninepence; 30 but what is this to him
that shall never leave losing until he has lost his soul? I have heard
of some who would throw away a farm, a good estate, upon the trundling
of one single bowl;31 but what is this to the casting away of the soul?
Nothing can for badness be compared to sin; it is the vile thing, it
cannot have a worse name than its own; it is worse than the vilest men,
than the vilest of beasts; yea, sin is worse than the devil himself,
for it is sin, and sin only, that hath made the devils devils; and yet
for this, for this vile, this abominable thing, some men, yea, most
men, will venture the loss of their soul; yea, they will mortgage,
pawn, and set their souls to sale for it (Jer 44:4). Is not this a
great waster? doth not this man deserve to be ranked among the
extravagant ones? What think you of him who, when he tempted the wench
to uncleanness, said to her, If thou wilt venture thy body, I’ll
venture my soul? Was not here like to be a fine bargain, think you? or
was not this man like to be a gainer by so doing? This is he that
prizes sin at a higher rate than he doth his immortal soul; yea, this
is he that esteems a quarter of an hour’s pleasure more than he fears
everlasting d amnation. What shall I say? This man is minded to give
more to be damned, than God requires he should give to be saved; is not
this an extravagant one? ‘Be astonished, O ye heavens! at this, and be
horribly afraid!’ (Jer 2:9-12). Yea, let all the angels stand amazed at
the unaccountable prodigality of such an one.

Objection 1. But some may say, I cannot believe that God will be so
severe as to cast away into hell fire an immortal soul for a little
sin.

Answer. I know thou canst not believe it, for if thou couldst, thou
wouldst sooner eat fire than run this hazard; and hence all they that
go down to the lake of fire are called the unbelievers; and the Lord
shall cut thee, that makest this objection, asunder, and shall appoint
thee thy portion with such, except thou believe the gospel, and repent
(Luke 12:46).

Objection 2. But surely, though God should be so angry at the
beginning, it cannot in time but grieve Him to see and hear souls
roaring in hell, and that for a little sin.

Answer. Whatsoever God doeth, it abideth for ever (Eccl 3:14). He doth
nothing in a passion, or in an angry fit; He proceedeth with sinners by
the most perfect rules of justice; wherefore it would be injustice, to
deliver them whom the law condemneth, yea, He would falsify His word,
if after a time He should deliver them from hell, concerning whom He
hath solemnly testified, that they shall be there for ever.

Objection 3. O but, as He is just, so He is merciful; and mercy is
pitiful, and very compassionate to the afflicted.

Answer. O, but mercy abused becomes most fearful in tormenting. Did you
never read that the Lamb turned lion, and that the world will tremble
at the wrath of the Lamb, and be afflicted more at the thoughts of
that, than at the thoughts of anything that shall happen to them in the
day when God shall call them to an account for their sins? (Rev
6:16,17). The time of mercy will be then past, for now is that
acceptable time, behold now is the day of salvation; the gate of mercy
will then be shut, and must not be opened again; for now is that gate
open, now it is open for a door of hope (2 Cor 6:2; Matt 25:10; Luke
13:25).

The time of showing pity and compassion will then be at an end; for
that as to acting towards sinners will last but till the glass of the
world is run, and when that day is past, mark what God saith shall
follow, ‘I will laugh at your calamity; I will mock when your fear
cometh; when your fear cometh as desolation, and your destruction
cometh as a whirlwind; when distress and anguish cometh upon you’ (Prov
1:26,27). Mark you how many pinching expressions the Lord Jesus Christ
doth threaten the refusing sinner with; the sinner with, that refuseth
Him now—I will laugh at him, I will mock at him. But when, Lord, wilt
thou laugh at, and mock at, the impenitent? The answer is, ‘I will
laugh at their calamities, and mock when their fear cometh; when their
fear cometh as desolation, and their destruction like a whirlwind; when
distress and anguish cometh upon them.’

Objection 4. But if God Almighty be at this point, and there be no
moving of Him to mercy at that day, yet we can but lie in hell till we
are burnt out, as the log doth at the back of the fire.

Answer. Poor besotted sinner, is this thy last shift? wilt thou comfort
thyself with this? Are thy sins so dear, so sweet, so desireable, so
profitable to thee, that thou wilt venture a burning in hell fire for
them till thou art burnt out? Is there nothing else to be done but to
make a covenant with death, and to maintain thy agreement with hell?
(Isa 28:15). Is it not better to say now unto God, Do not condemn me?
and to say now, Lord, be merciful to me, a sinner? Would not tears, and
prayers, and cries, in this acceptable time, to God for mercy, yield
thee more benefit in the next world than to lie and burn out in hell
will do?

But to come more close to thee. Have not I told thee already that there
is no such thing as a ceasing to be? that the damned shall never be
burned out in hell? there shall be no more such death, or cause of
dissolution for ever. This one thing, well considered, breaks not only
the neck of that wild conceit on which thy foolish objection is built,
but will break thy stubborn heart in pieces. For then it follows, that
unless thou canst conquer God, or with ease endure to conflict with His
sin-revenging wrath, thou wilt be made to mourn while under His
everlasting wrath and indignation; and to know that there is not such a
thing as a burning out in hell fire.

Objection 5. But, if this must be my case, I shall have more fellows; I
shall not go to hell, nor yet burn there, alone.

Answer. What, again; is there no breaking of the league that is betwixt
sin and thy soul? What, resolved to be a self-murderer, a soul
murderer? what, resolved to murder thine own soul? But is there any
comfort in being hanged with company? in sinking into the bottom of the
sea with company? or in going to hell, in burning in hell, and in
enduring the everlasting pains of hell, with company? O besotted
wretch! But I tell thee, the more company, the more sorrow; the more
fuel, the more fire. Hence the damned man that we read of in Luke
desired that his brethren might be so warned and prevailed with as to
be kept out of that place of torment (Luke 16:27,28). But to hasten; I
come now to the second use.

USE SECOND.—Is it so? Is the soul such an excellent thing, and the loss
thereof so unspeakably great? Then here you may see who are the
greatest fools in the world—to wit, those who, to get the world and its
preferments, will neglect God till they lose their souls. The rich man
in the gospel was one of these great fools, for that he was more
concerned about what he should do with his goods, than how his soul
should be saved (Luke 7:16-21). Some are for venturing their souls for
pleasures, and some are for venturing their souls for profits; they
that venture their souls for pleasures have but little excuse for their
doings; but they that venture their soul for profit seem to have much.
‘And they all with one consent began to make excusel’—excuse for what?
why, for the neglect of the salvation of their souls. But what was the
cause of their making this excuse? Why, their profits came tumbling in.
‘I have bought a piece of groundl’ ‘I have bought five yoke of oxenl’
and ‘I have married a wife, and therefore I cannot come’ (Luke
14:15-20).

Thus also it was with the fool first mentioned; his ground did bring
forth plentifully, wherefore he must of necessity forget his soul, and,
as he thought, all the reason of the world he should. Wherefore, he
falls to crying out, What shall I do? Now, had one said, Mind the good
of thy soul, man; the answer would have been ready, But where shall I
bestow my goods. If it had been replied, Stay till harvest; he returns
again, But I have no room where to bestow my goods. Now, tell him of
praying, and he answers, he must go to building. Tell him, he should
frequent sermons, and he replies, he must mind his workmen. ‘He cannot
deliver his soul, nor say, Is there not a lie in my right hand?’ (Isa
44:20).

And see if, in the end, he did not become a fool; for though he
accomplished the building of his barns, and put in there all his fruits
and his goods, yet even till now his soul was empty, and void of all
that was good; nor did he, in singing of that requiem which he sung to
his soul at last, saying, ‘Soul, take thine ease, eat, drink, and be
merry,’ show himself ever the wiser; for, in all his labours he had
rejected to get that food that indeed is meat and drink for the soul.
Nay, in singing this song he did but provoke God to hasten to send to
fetch his soul to hell; for so begins the conclusion of the
parable—‘Thou fool, this night thy soul shall be required of thee; then
whose shall those things be which thou hast provided?’ So that, I say,
it is the greatest folly in the world for a man, upon any pretence what
ever, to neglect to make good the salvation of his soul.

There are six signs of a fool, and they do all meet in that same man
that concerns not himself, and that to good purpose, for the salvation
of his soul. 1. A fool has not an heart, when the price is in his hand,
to get wisdom. (Prov 17:16). 2. ‘It is a sport to a fool to do
mischief.’ and to set light by the commission of sin (Prov 10:23). 3.
‘Fools despise wisdoml’ ‘fools hate knowledge’ (Prov 1:7,22). 4. ‘A
fool,’ after restraint, ‘returneth to his folly’ (Prov 26:11). 5. ‘The
way of a fool is right in his own eyes’ (Prov 7:15). 6. The fool goes
merrily ‘to the correction of the stocks’ (Prov 7:22).

I might add many more, but these six shall suffice at this time, by
which it appears that the fool has no heart for the heavenly prize, yet
he has to sport himself in sin; and when he despises wisdom, the way is
yet right before him; yea, if he be for some time restrained from vice,
he greedily turneth again thereto, and will, when he has finished his
course of folly and sin in this world, go as heedlessly, as carelessly,
as unconcernedly, and quietly, down the steps to hell, as the ox goeth
to the slaughter-house, This is a soul fool, a fool of the biggest
size; and so is every one also that layeth up treasure for himself on
earth, ‘and is not rich towards God’ (Luke 7:21).

Objection 1. But would you not have us mind our worldly concerns?

Answer. Mind them, but mind them in their place; mind thy soul first
and most; the soul is more than the body, and eternal life better than
temporal; first seek the kingdom of God, and prosper in thy health and
thy estate as thy soul prospers (Matt 6:33; 3 John 2). But as it is
rare to see this command obeyed, for the kingdom of God shall be
thought of last, so if John’s wish was to light upon, or happen to some
people, they would neither have health nor wealth in this world. To
prosper and be in health, as their soul prospers—what, to thrive and
mend in outwards no faster? then we should have them have consumptive
bodies and low estates; for are not the souls of most as unthrifty, for
grace and spiritual health, as is the tree without fruit that is pulled
up by the roots?

Objection 2. But would you have us sit still and do nothing?

Answer. And must you needs be upon the extremes? must you mind this
world to the damning of your souls? or will you not mind your callings
at all? Is there not a middle way? may you not, must you not, get your
bread in a way of honest industry; that is, caring most for the next
world, and so using of this as not abusing the same? (1 Cor 7: 20-31).
And then a man doth so, and never but then, when he sets this world and
the next in their proper places, in his thoughts, in his esteem, and
judgment, and dealeth with both accordingly (2 Cor 4:18). And is there
not all the reason in the world for this? are not the things that are
eternal best? Will temporal things make thy soul to live? or art thou
none of those that should look after the salvation of their soul? (Deu
8:3; Matt 5:4; Heb10:39).

Objection 3. But the most of men do that which you forbid, and why may
not we?

Answer. God says, ‘Thou shalt not follow a multitude to do evil’ (Exo
23:2). It is not what men do, but what God commands; it is not what
doth present itself unto us, but what is best, that we should choose
(Matt 6:23; Luke 10:41,42). Now, ‘He that refuseth instruction,
despiseth his own soull’ and ‘He that keepeth the commandment, keepeth
his own soul’ (Prov 15:32; 19:16). Make not, therefore, these foolish
objections. But what saith the Word? how readest thou? That tells thee,
that the pleasures of sin are but for a season; that the things that
are seen are but temporal; that he is a fool that is rich in this
world, and is not so towards God; ‘and what shall it profit a man, if
he shall gain the whole world, and lose his own soul?’

Objection 4. But may one not be equally engaged for both?

Answer. A divided heart is a naughty one (Heb 10:2). ‘You cannot serve
God and mammon’ (Matt 6:24; Luke 16:13). ‘If any man love the world,
the love of the Father is not in him,’ (1 John 2:15); and yet this
objection bespeaks that thy heart is divided, that thou art a
Mammonist, or that thou lovest the world. But will riches profit in the
day of wrath? (Prov 11:4). Yea, are they not hurtful in the day of
grace? do they not tend to surfeit the heart, and to alienate a man and
his mind from the things that are better? (Luke 21:34). Why, then, wilt
thou set thy heart upon that which is not? yea, then what will become
of them that are so far off of minding of their souls, that they, for
whole months, and years together, scarce consider whether they have
souls to save?

USE THIRD.—But, thirdly, is it so? Is the soul such an excellent thing,
and is the loss thereof so unspeakably great? Then this should teach
people to be very careful to whom they commit the teaching and guidance
of their souls.

This is a business of the greatest concern; men will be careful to whom
they commit their children, who they make the executors of their will,
in whose hand they trust the writing and evidences of their lands; but
how much more careful should we be, and yet the most are the least of
all careful, unto whom they commit the teaching and guidance of their
souls. There are several sorts of soul shepherds in the world: 1. There
are idol shepherds (Zech 6:5). 2. There are foolish shepherds (Zech
11:15). 3. There are shepherds that feed themselves, and not their
flock (Eze 34:2) 4. There are hard-hearted and pitiless shepherds (Zech
9: 3). 5. There are shepherds that, instead of healing, smite, push,
and wound the diseased (Eze 34:4,21). 6. There are shepherds that
‘cause their flocks to go astray’ (Jer 50:6). 7. And there are
shepherds that feed their flock; these are the shepherds to whom thou
shouldst commit thy soul for teaching and for guidance.

Question. You may ask, How should I know those shepherds?

Answer. First, surrender up thy soul unto God, by Christ, and choose
Christ to be the chief Shepherd of thy soul; and He will direct thee to
His shepherds, and He will, of His mercy, set such shepherds over thee
‘as shall feed thee with knowledge and understanding’ (1 Peter 2:25;
4:19; John 10:4,5; Song 1:7, 8; Jer 3:15; 23:4). Before thou hast
surrendered up thy soul to Christ, that He may be thy chief Shepherd,
thou canst not find out, nor choose to put thy soul under the teaching
and guidance of His under shepherds, for thou canst not love them;
besides, they are so set forth by false shepherds, in so many ugly
guises, and under so many false and scandalous dresses, that, should I
direct thee to them while thou art a stranger to Christ, thou wilt
count them deceivers, devourers, and wolves in sheeps’ clothing, rather
than the shepherds that belong to the great and chief Shepherd, who is,
also, the Bishop of the soul.

Yet this I will say unto thee, take heed of that shepherd that careth
not for his own soul, that walketh in ways, and doth such things, as
have a direct tendency to damn his own soul; I say, take heed of such
an one, come not near him, let him have nothing to do with thy soul;
for if he be not faithful to that which be his own soul, be sure he
will not be faithful to that which is another man’s. He that feeds his
own soul with ashes, will scarce feed thine with the bread of life;
wherefore, take heed of such an one; and many such there are in the
world (Isa 44:20). ‘By their fruits you shall know theml’ they are for
flattering of the worst, and frowning upon the best; they are for
promising of life to the profane, and for slaying the souls that God
would have live; they are also men that hunt souls that fear God, but
for sewing pillows under those arm holes which God would have to lean
upon that which would afflict them. These be them ‘that, with lies, do
make the heart of the righteous sad, whom I have not made sadl’ saith
God; and that have ‘strengthened the hands of the wicked, that he shall
not return from his wicked way, by promising of him life’ (Eze
13:18-22).

And as thou shouldest, for thy soul’s sake, choose for thyself good
soul shepherds, so also, for the same reason, you should choose for
yourself a good wife, a good husband, a good master, a good servant;
for in all these things the soul is concerned. Abraham would not suffer
Isaac to take a wife of the daughters of Canaan, (Gen 24:3); nor would
David suffer a wicked servant to come into his house, or to tarry in
his sight (Psa 101:7). Bad company is, also, very destructive to the
soul, and so is evil communication; wherefore, be diligent to shun all
these things, that thou mayest persevere in that way, the end of which
will be the saving of thy soul (Prov 13:20; 1 Cor 15:33).

And since, under this head, I am fallen upon cautions, let me add these
to those which I have presented to thee already:

Caution 1. Take heed, take heed of learning to do evil of any that are
good. ’Tis possible for a good man to do things that are bad; but let
not his bad action embolden thee to run upon sin. Seest thou a good man
that stumbleth at a stone, or that slippeth into the dirt—let that warn
thee to take heed; let his stumble make thee wary, let his fall make
thee look well to thy goings; ‘ever follow that which is good’ (1 Thess
5:15). Thy soul is at stake.

Caution 2. Take heed of the good things of bad men, for in them there
lies a snare also; their ‘good words and fair speeches’ tend to deceive
(Rom 16:17, 18). Learn to be good, by the Word of God and by the holy
lives of them that be good; envy not the wicked, ‘nor desire to be with
theml’ ‘choose none of his ways’ (Prov 3:31; 24:1). Thy soul lies at
stake.

Caution 3. Take heed of playing the hypocrite in religion. What of God
and His Word thou knowest, profess it honestly, conform to it heartily,
serve Him faithfully; for what is the hypocrite bettered by all his
profession, ‘when God taketh away his soul?’ (Job 27:8).

Caution 4. Take heed of delays to turn to God, and of choosing His ways
for the delight of thy heart, ‘for the Lord’s eye is upon them that
fear Him, to deliver their souls’ (Psa 33:18,19).

Caution 5. Boast not thyself of thy flocks and thy herds, of thy gold
and thy silver, of thy sons and of thy daughters. What is a house full
of treasures, and all the delights of this world, if thou be empty of
grace, ‘if thy soul be not filled with good?’ (Eccl 6:3). But,

USE FOURTH.—Is it so? Is the soul such an excellent thing, and is the
loss thereof so unspeakably great? Then, I pray thee, let me inquire a
little of thee, what provision thou hast made for thy soul? There be
many that, through their eagerness after the things of this life, do
bereave their soul of good, even of that good the which if they had it
would be a good to them for ever (Eccl 4:8). But I ask not concerning
this; it is not what provision thou hast made for this life, but what
for the life, and the world to come. ‘Lord, gather not my soul with
sinners,’ saith David, (Psa 26:9); not with men of this world: Lord,
not with them that have their portion in this life, whose belly Thou
fillest with Thy hid treasures. Thus you see how Solomon laments some,
and how his father prays to be delivered from their lot who have their
portion in this life, and that have not made provision for their soul.
Well, then, let me inquire of thee about this matter. What provision
hast thou made for thy soul? And,

1. What hast thou thought of thy soul? What ponderous thoughts hast
thou had of the greatness and of the immortality of thy soul? This must
be the first inquiry: for he that hath not had his thoughts truly
exercised, ponderously exercised, about the greatness and the
immortality of his soul, will not be careful, after an effectual
manner, to make provision for his soul, for the life and world to come.
The soul is a man’s all, whether he knows it or no, as I have already
showed you. Now a man will be concerned about what he thinks is his
all. We read of the poor servant that ‘setteth his heart upon’ his
wages (Deu 24:14,15). But it is because it is his all, his treasure,
and that wherein his worldly worth lieth. Why, thy soul is thy all; it
is strange if thou dost not think so! and more strange if thou dost
think so, and yet hast light, seldom, and trivial thoughts about it.
These two seem to be inconsistent, therefore let thy conscience speak;
either thou hast very great and weighty thoughts about the excellent
greatness of thy soul, or else thou dost not count that thy soul is so
great a thing as it is, else thou dost not count it thy all.

2. What judgment hast thou made of the present state of thy soul? I
speak now to the unconverted. Thy soul is under sin, under the curse,
and an object of wrath; this is that sentence that by the Word is
passed upon it—‘Woe unto their soul,’ saith God, ‘for they have
rewarded evil unto themselves.’ (Isa 3:9). This is the sentence of God.
Well, but what judgment hast thou passed upon it while thou livest in
thy debaucheries? Is it not that which thy fellows have passed on
theirs before thee, saying, ‘I shall have peace, though I walk in the
imagination of mine heart, to add drunkenness to thirst’ (Deu 29:19).
If so, know thy judgment is gross, thy soul is miserable, and turn, or
in little time thine eyes will behold all this.

3. What care hast thou had of securing of thy soul, and that it might
be delivered from the danger that by sin it is brought into? if a man
has a horse, a cow, or a swine that is sick, or in danger by reason of
this or that casualty, he will take care for his beast, that it may not
perish; he will pull it out of the ditch on the Sabbath day. But, oh!
that is the day on which many men do put their soul into the ditch of
sin; that is the day that they set apart to pursue wickedness in. 32
But, I say, what care hast thou taken to get thy soul out of this
ditch?—a ditch out of which thou canst never get it without the aid of
an omnipotent arm. In things pertaining to this life, when a man feels
his own strength fail, he will implore the help and aid of another; and
no man can, by any means, deliver by his own arm his soul from the
power of hell, which thou also wilt confess, if thou beest not a very
brute; but what hast thou done with God for help? hast thou cried? hast
thou cried out? yea, dost thou still cry out, and that day and night
before him—‘Deliver my soul’ (Psa 17:13) ‘Save my soul, preserve my
soul’ (Psa 25:20) ‘Heal my soul,’ (Psa 42:4), and, ‘I pour out my soul
unto thee?’ (Psa 62:5). Yea, canst thou say, My soul, my soul waiteth
upon God, my soul thirsteth for Him, my soul followeth hard after him?
(Psa 63:1,8). I say, dost thou this, or dost thou hunt thine own soul
to destroy it? The soul, with some, is the game, their lusts are the
dogs, and they themselves are the huntsmen, and never do they more
halloo, and lure, and laugh, and sing, than when they have delivered up
their soul, their darling, to these dogs—a thing that David trembled to
think of, when he cried, ‘Dogs have compassed me. Deliver my darling,’
my soul, ‘from the power of the dog’ (Psa 22:16,20). Thus, I say, he
cried, and yet these dogs were but wicked men. But, oh! how much is a
sin, a lust, worst than a man to do us hurt; yea, worse than is a dog,
(or) a lion, to hurt a lamb!

4. What are the signs and tokens that thou bearest about thee,
concerning how it will go with thy soul at last? There are signs and
tokens of a good, and signs and tokens of a bad end that the souls of
sinners will have; there are signs of the salvation of the soul, (Heb
6:9); evident tokens of salvation; and there are signs of the damnation
of the soul, evident signs of damnation (Phil 1:27,28; Job 21:29,30; 1
Sam 3:9). Now, which of these hast thou? I cannot stand here to show
thee which are which; but thy soul and its salvation lieth before thee,
and thou hast the book [the Holy Bible] of signs about these matters by
thee; thou hast also men of God to go to, and their assemblies to
frequent. Look to thyself; heaven and hell are hard by, and one of them
will swallow thee up; heaven, into unspeakable and endless glory, or
hell, into unspeakable and endless torment. Yet,

5. What are the pleasures and delights of thy soul now? Are they things
Divine, or things natural? Are they things heavenly, or things earthly?
Are they things holy, or things unholy? For look what things thou
delightest in now, to those things the great God doth count thee a
servant, and for and of those thou shalt receive thy wages at the day
of judgment—‘His servants ye are to whom ye obey; whether of sin unto
death, or of obedience unto righteousness’ (Rom 16:16).

Wicked men talk of heaven, and say they hope and desire to go to
heaven, even while they continue wicked men; but, I say, what would
they do there? If all that desire to go to heaven should come thither,
verily they would make a hell of heaven; for, I say, what would they do
there? why, just as they do here, scatter their filthiness quite over
the face of heaven, and make it as vile as the pit that the devils
dwell in. 33 Take holiness away out of heaven, and what is heaven? I
had rather be in hell, were there none but holy ones there, than be in
heaven itself with the children of iniquity. If heaven should be filled
with wicked men, God would quickly drive them out, or forsake the place
for their sakes. It is true, they have been sinners, and none but
sinners, that go to heaven; but they are washed—‘Such were some of you;
but ye are washed, but ye are sanctified, but ye are justified, in the
name of the Lord Jesus, and by the Spirit of our God’ (1 Cor 6:11).
When the maidens were gathered together for the great king Ahasuerus,
before they were brought to him into his royal presence, they were to
be had to the house of the women, there to be purifed with things for
purification, and that for twelve months together—to wit, six months
with oil of myrrh, and six months with sweet odours, and other things,
and so came every maiden to the king (Esth 2:3,9,12,13). God also hath
appointed that those that come into His royal presence should first go
to the house of the women, the church, 34 and there receive of the
eunuchs things for purification, things to make us ‘meet to be
partakers of the inheritance of the saints in light’ (Col 1:12). None
can go from a state of nature to glory but by a state of grace, the
Lord gives grace and glory; hence he that goeth to heaven is said to be
wrought for it, fitted, prepared for it (1 Cor 5:5; Rom 19:23).

USE FIFTH, Again, fifthly, Is it so? is the soul such an excellent
thing, and is the loss thereof so unspeakably great? Then this doctrine
commends those for the wise ones, that above all business concern
themselves with the salvation of their souls; those that make all other
matters but things by the by, and the salvation of their souls the one
thing needful. But, but few comparatively will be concerned with this
use; for where is he that doth this? Solomon speaks of one man of a
thousand (Eccl 7:28). However, some there be, and blessed be God for
some; but they are they that are wise, yea, wise in the wisdom of God.

1. Because they reject what God hath rejected and that is sin. 2.
Because they esteem but little of that which, by the Word, is counted
but of little esteem, and that is the world. 3. Because they choose for
a portion that which God commendeth unto us for that which is the most
excellent thing—viz., Himself, His Christ, His heaven, His Word, His
grace, and holiness; these are the great and most excellent things, and
the things that He has chosen that is truly wise for his soul (and all
other wise men are fools in God’s account, and in the judgment of His
Word), and if it be so, glory and bliss must needs be their portion,
though others shall miss thereof—‘The wise shall inherit glory, but
shame shall be the promotion of fools’ (Prov 3:35).

Let me, then, encourage those that are of this mind to be strong, and
hold on their way. Soul, thou hast pitched right; I will say of thy
choice as David said of Goliath’s sword, ‘There is none like that; give
it me.’ ‘Hold that fast which thou hast, that no man take thy crown’
(Rev 3:11). Oh! I admire this wisdom; this is by the direction of the
Lawgiver; this is by the teaching of the blessed Spirit of God: not the
wisdom which this world teacheth, nor the wisdom which the world doth
choose, which comes to nought (1 Cor 2: 6). Surely thou hast seen
something of the world to come, and of the glory of it, through faith;
surely God has made thee see emptiness in that wherein others find a
fulness, and vanity in that which by others is counted for a darling.
Blessed are thine eyes, for they see; and thine ears, for they hear.

But who told thee that thy soul was such an excellent thing as by thy
practice thou declarest thou believest it to be? What! set more by thy
soul than by all the world? What! cast a world behind thy back for the
welfare of a soul? Is not this to play the fool, in the account of
sinners, while angels wonder at and rejoice for thy wisdom? What a
thing is this, that thy soul and its welfare should be more in thy
esteem than all those glories wherewith the eyes of the world are
dazzled! Surely thou hast looked upon the sun, and that makes gold look
like a clod of clay in thine eyesight.

But who put the thoughts of the excellencies of the things that are
eternal—I say, who put the thoughts of the excellency of those things
into thy mind in this wanton age?—in an age wherein the thoughts of
eternal life, and the salvation of the soul, are with and to many like
the Morocco ambassador and his men, men of strange faces, in strange
habit, with strange gestures and behaviour, monsters to behold. But
where hadst thou that heart that gives entertainment to these thoughts,
these heavenly thoughts? These thoughts are like the French
Protestants, banished thence where they willingly would have harbour.35
How came they to thy house, to thy heart, and to find entertainment in
thy soul? The Lord keep them in every imagination of the thoughts of
thy heart for ever, and incline thine heart to seek Him more and more.

And since the whole world have slighted and despised, and counted
foolish the thoughts and cogitations wherewith thy soul is exercised,
what strong and mighty supporter is it upon and with which thou bearest
up thy spirit, and takest encouragement in this thy forlorn,
unoccupied, and singular way? for so, I daresay, it is with the most;
but certainly it is something above thyself, and that is more mighty to
uphold thee than is the power, rage, and malice of all the world to
cast thee down, or else thou couldst not bear up, now wind and weather,
now the stream and the force thereof are against thee.

Objection 1. ‘I know my soul is an excellent thing, and that the world
to come and its glories, even in the smallest glimpse thereof, do
swallow up all the world that is here; my heart also doth greatly
desire to be exercised about the thoughts of eternity, and I count
myself never better than when my poor heart is filled with them; as for
the rage and fury of this world, it swayeth very little with me, for my
heart is come to a point; but yet, for all that, I meet with many
discouragements, and such things that indeed do weaken my strength in
the way.’

But, brave soul, pray tell me what the things are that discourage thee,
and that weaken thy strength in the way?

Why, the amazing greatness of this my enterprise, that is one thing. I
am now pursuing things of the highest, the greatest, the most enriching
nature, even eternal things; and the thoughts of the greatness of them
drowned me; for when the heat of my spirit in the pursuit after them is
a little returned and abated, methinks I hear myself talking thus to
myself: Fond fool! canst thou imagine that such a gnat, a flea, a
pismire as thou art, can take and possess the heavens, and mantle
thyself up in the eternal glories? If thou makest first a trial of the
successfulness of thy endeavours upon things far lower, more base, but
much more easy to obtain, as crowns, kingdoms, earldoms, dukedoms,
gold, silver, or the like, how vain are these attempts of thine; and
yet thou thinkest to possess thy soul of heaven! Away, away! by the
height thereof thou mayest well conclude it is far above out of thy
reach; and by the breadth thereof it is too large for thee to grasp;
and by the nature of the excellent glory thereof, too good for thee to
possess. These are the thoughts that sometimes discourage me, and that
weaken my strength in the way.

Answer. The greatness of thy undertaking does but show the nobleness of
thy soul, in that it cannot, will not, be content with such low and dry
as the baseborn spirits that are of the world can and do content
themselves withal. And as to the greatness of the things thou aimest
at, though they be, as they are indeed, things that have not their
like, yet they are not too big for God to give, and He has promised to
give them to the soul that seeketh Him; yea, He hath prepared the
kingdom, given the kingdom, and laid up in the kingdom of heaven, the
things that thy soul longeth for, presseth after, and cannot be content
without (Luke 7:32; Matt 25:14; Col 1:5; 1 Peter 1:4). As for thy
making a trial of the successfulness of thy endeavours upon things more
interim and base, that is but a trick of the old deceiver. God has
refused to give His children the great, the brave, and glorious things
of this world, a few only excepted, because He has prepared some better
thing for them (1 Cor 1:27; Heb 11:36-40). Wherefore faint not, but let
thy hand be strong, for thy work shall be rewarded (Gal 6:9). And since
thy soul is at work for soul-things, for divine and eternal things, God
will give them to thee; thou art not of the number of them that draw
back unto perdition, but of them that believe to the saving of the
soul; thou shalt receive the end of thy faith, the salvation of thy
soul (Heb 10:39; 1 Peter 1:8,9).

Objection 2. But all my discouragement doth not lie in this. I see so
much of the sinful vileness of my nature, and feel how ready it is to
thrust itself forth at all occasions to the defiling of my whole man,
and more. Now this added to the former, adds to my discouragement
greatly.

Answer. This should be cause of humiliation and of self-abasement, but
not of discouragement; for the best of saints have their weaknesses,
these their weaknesses. The ladies as well as she that grinds at the
mill, know what doth attend that sex; and the giants in grace as well
as the weak and shrubs, are sensible of the same things, which thou
layest in against thy exercising of hope, or as matter of thy
discouragement. Poor David says (Psa 77:2) ‘My soul refused to be
comforted,’ upon this very account, and Paul cries out under sense of
this, ‘O wretched man that I am!’ and comes as it were to the borders
of doubt, saying, ‘Who shall deliver me?’ (Rom 7:24). Only he was quick
at remembering that Christ was his righteousness and price of
redemption, and there he relieved himself.

Again; this should drive us to faith in Christ; for therefore are the
corruptions by Divine permission still left in us; they are not left in
us to drive us to unbelief, but to faith—that is, to look to the
perfect righteousness of Christ for life. And for further help,
consider, that therefore Christ liveth in heaven, making intercession,
that thou mightest be saved by His life, not by thine, and by His
intercessions, not by thy perfections (Rom 5: 6-9; Col 1:20). Let not
therefore thy weaknesses be thy discouragements; only let them put thee
upon the duties required of thee by the gospel—to wit, faith, hope,
repentance, humility, watchfulness, diligence, etc. (1 Peter 1:13; 5:5;
2 Cor 7:11; Mark 13:37; 2 Peter 1:10).

Objection 3. But I find, together with these things, weakness and
faintness as to my graces; my faith my hope, my love, and desires to
these and all other Christian duties are weak; I am like the man in the
dream, that would have run, but could not; that would have fought, but
could not; and that would have fled, but could not.

Answer 1. Weak graces are graces, weak graces may grow stronger; but if
the iron be blunt, put to the more strength (Eccl 10:10). 2. Christ
seems to be most tender of the weak: ‘He shall gather the lambs with
His arm, and carry them in His bosom, and shall gently lead those that
are with young.’ (Isa 40:11). And again, ‘I will seek that which was
lost, and bring again that which was driven away, and will bind up that
which was broken, and will strengthen that which was sick’ (Eze 34:16).
Only here will thy wisdom be manifested—to wit, that thou grow in
grace, and that thou use lawfully and diligently the means to do it (2
Peter 3:18; Phil 2:10,11; 1 Thess 3:11-13).

USE SIXTH, I come, in the next place, to a use of terror, and so I
shall conclude. Is it so? is the soul such an excellent thing, and is
the loss thereof so unspeakably great? Then this showeth the sad state
of those that lose their souls. We use to count those in a deplorable
condition, that by one only stroke, are stript of their whole estate;
the fire swept away all that he had; or all that he had was in such a
ship, and that ship sunk into the bottom of the sea; this is sad news,
this is heavy tidings, this is bewailed of all, especially if such were
great in the world, and were brought by their loss from a high to a
low, to a very low condition; but alas! what is this to the loss about
which we have been speaking all this while? The loss of an estate may
be repaired, or if not, a man may find friends in his present
deplorable condition to his support, though not recovery; but far will
this be from him that shall lose his soul. Ah! he has lost his soul,
and can never be recovered again, unless hell fire can comfort him;
unless he can solace himself in the fiery indignation of God; terrors
will be upon him, anguish and sorrow will swallow him up, because of
present misery; slighted and set at nought by God and His angels, he
will also be in this miserable state, and this will add to sorrow,
sorrow, and to his vexation of spirit, howling.

To present you with emblems of tormented spirits, or to draw before
your eyes the picture of hell, are things too light for so ponderous a
subject as this; nor can any man frame or invent words, be they never
so deep and profound, sufficient to the life to set out the torments of
hell.

All those expressions of fire, brimstone, the lake of fire, a fiery
furnace, the bottomless pit, and a hundred more to boot, are all too
short to let forth the miseries of those that shall be damned souls.
‘Who knoweth the power or God’s anger?’ (Psa 90:11). None at all; and
unless the power of that can be known, it must abide as unspeakable as
the love of Christ, which passeth knowledge.

We hear it thunder, we see it lighten; yea, eclipses, comets, and
blazing stars are all subject to smite us with terror; the thought of a
ghost, of the appearing of a dead wife, a dead husband, or the like,
how terrible are these things! 36 But alas, what are these? mere flea
bitings, nay, not so bad, when compared with the torments of hell.
Guilt and despair, what are they? Who understands them unto perfection?
The ireful looks of an infinite Majesty, what mortal in the land of the
living can tell us to the full, how dismal and breaking to the soul of
a man it is, when it comes as from ‘the power of His anger,’ and arises
from the utmost indignation? Besides, who knows of all the ways by
which the Almighty will inflict His just revenges upon the souls of
damned sinners? When Paul was caught up to the third heaven, he heard
words that were unspeakable; and he that goes down to hell shall hear
groans that are unutterable. Hear, did I say? they shall feel them,
they shall feel them burst from their wounded spirit as thunderclaps do
from the clouds. Once I dreamed that I saw two (whom I knew) in hell,
and methought I saw a continual dropping from heaven, as of great drops
of fire lighting upon them, to their sore distress. Oh! words are
wanting, thoughts are wanting, imagination and fancy are poor things
here; hell is another kind of place and state than any alive can think;
and since I am upon this subject, I will here treat a little of hell as
the Scriptures will give me leave, and the rather because I am upon a
use of terror, and because hell is the place of torment (Luke 16).

1. Hell is said to be beneath, as heaven is said to be above; because
as above signifieth the utmost joy, triumph, and felicity, so beneath
is a term most fit to describe the place of hell by, because of the
utmost opposition that is between these two; hell being the place of
the utmost sorrow, despair, and misery; there are the underlings ever
trampled under the feet of God; they are beneath, below, under (Prov
15:24)!

2. Hell is said to be darkness, and heaven is said to be light; light,
to show the pleasureableness and the desireableness of heaven; and
darkness, to show the dolesome and wearisomeness of hell; and how
weary, oh! how weary and wearisomely, as I may say, will damned souls
turn themselves from side to side, from place to place, in hell, while
swallowed up in the thickest darkness, and griped with the burning
thoughts of the endlessness of that most unutterable misery (Matt
22:13)!

3. Men are said to go up to heaven, but they are said to go down to
hell; up, because of exaltation, and because they must abound in beauty
and glory that go to heaven; down, because of those sad dejections,
that great deformity and vile contempt that sin hath brought them to
that go to hell (Eze 32:18).

4. Heaven is called a hill or mount, (Heb 12); hell is called a pit, or
hole, (Rev 9:2); heaven, a mount, the mount Zion, (Rev 14); to show how
God has, and will exalt them that loved Him in the world; hell, a pit
or hole, to show how all the ungodly shall be buried in the yawning
paunch and belly of hell, as in a hollow cave.

5. Heaven! It is said of heaven, the height of heaven, (Job 22:12). and
of hell, the bottomless pit, (Rev 9:2; 20:3). The height of heaven, to
show that the exaltation of them that do ascend up thither is both
perfect and unsearchable; and hell, the bottomless pit, to show that
the downfall of them that descend in thither will never be at an
end—down, down, down they go, and nothing but down, down still!

6. Heaven! It is called the paradise of God, (Rev 2:7); but hell, the
burning lake (Rev 20:15). A paradise, to show how quiet, harmless,
sweet, and beautiful heaven shall be to them that possess it, as the
garden was at the beginning of the creation; hell, the burning lake, to
allude to Sodom, that since its destruction is turned into a stinking
lake, and to show that as their distress was unutterable, and to the
highest amazement, full of confusion and horror, when that tempestuous
storm of fire and brimstone was rained from the Lord out of heaven upon
them, so, to the utmost degree, shall it be with the souls that are
lost and cast into hell.

7. It is said that there are dwelling houses, or places in the kingdom
of heaven (John 14: 1-3; Zech 3:7; Isa 57:1,2). And also that there are
the cells or the chambers of death in hell (Prov 7:27). There are
mansions or dwelling places in heaven, to show that every one of them
that go thither might have his reward, according to his work; and that
there is hell, and the lowest hell (Deu 32:22; Psa 86:13). And the
chambers of death in hell to show there are places and states in hell
too, for sinners to be imprisoned in, according to their faults; hence
it is said of some, These shall receive greater damnation, (Luke
20:47); and of others, That it shall be more tolerable for Sodom and
Gomorrah in the judgment than for them, etc. (Luke 10:12, 14).

The lowest hell. How many hells there are above that, or more tolerable
tormenting places than the most exquisite torments there, God, and they
that are there, know best; but degrees without doubt there are; and the
term ‘lowest’ shows the utmost and most exquisite distress; so the
chambers of death, the second death in hell, for so I think the words
should be understood—‘Her house is the way to hell, going down to the
chambers of death’ (Prov 7:27). These are the chambers that the
chambers in the temple, or that the dwelling places in the house in
heaven, are opposed to: and this opposition shows, that as there will
be degrees of glory in heaven, so there will of torments in hell; and
there is all reason for it, since the punishment must be inflicted by
God, the infinitely just. Why should a poor, silly, ignorant man,
though damned, be punished with the same degree of torment that he that
has lived a thousand times worse shall be punished with? It cannot be;
justice will not admit it; guilt, and the quality of the transgression,
will not admit it; yea, the tormenting fire of hell itself will not
admit it; for if hell fire can kindle upon nothing but sin, and the
sinner for the sake of it, and if sin be as oil to that fire, as the
Holy Ghost seems to intimate, saying, ‘Let it come into his bowels like
water, and like oil into his bones’ (Psa 109:18). Then as the quantity
of the oil is, so will the fire burn, and so will the flaming flame
ascend, and the smoke of their torment, for ever and ever. Suppose a
piece of timber a little bedaubed with oil, and another that has been
soaking in it many a year, which of these two, think you, would burn
fiercest? and from whence would the flaming flame ascend highest, and
make the most roaring noise? Suppose two vessels filled with oil, one
containing the quantity of a pint, the other containing the quantity of
a hogshead, and suppose that in one place they were both set on fire,
yet so that they might not intermix flames; nay, though they did, yet
all would conclude that the most amazing roaring flame would be upon
the biggest vessel, and would be the effect of the greatest quantity of
oil; so it will be with the wicked in hell. The lowest hell is for the
biggest sinners, and theirs will be the greater damnation, and the more
intolerable torment, though he that has least of this oil of sin in his
bones, and of the kindlings of hell fire upon him, will find he has
hell enough, and will be weary enough thereof, for still he must
struggle with flames that are everlasting; for sin is such a thing,
that it can never be burned out of the soul and body of a damned
sinner.

But again; having treated thus of hell, we will now speak a word or two
of sin, for that is it upon which hell fire seizes, and so on the soul
by that. Sin! it is the sting of hell—the sting of death is sin (1 Cor
15:56). By ‘death’ in this place we must not understand that which is
natural, but that which is in hell, the second death, even everlasting
damnation; for natural death the saints die, yea, and also many
sinners, without the least touch of a sting from that; but here is a
death that has a sting to hurt, to twinge, and wound the sinner with,
even then when it has the utmost mastery of him. And this is the death
that the saved are delivered from; not that which is natural, for that
is the end of them as of others (1 Cor 15:55; Eccl 2:15, 16). But the
second death, the death in hell, for that is the portion of the damned,
and it is from that that the saints have a promise of deliverance—‘He
that overcometh shall not be hurt of the second death’ (Rev 2:11). And
again, ‘Blessed and holy is he that hath part in the first
resurrection; on such the second death hath no power’ (Rev 20:6). It is
this death, then, that hath the chambers to hold each damned soul in:
and sin is the twining, winding, biting, poisoning sting of this death,
or of these chambers of hell, for sinners to be stricken, stung, and
pierced with. ‘The sting of death is sin.’ Sin, the general of it, 37
is the sting of hell, for there would be no such thing as torment even
there, were it not that sin is there with sinners; for, as I have
hinted already, the fire of hell, the indignation and wrath of God, can
fasten and kindle upon nothing but for or because of sin; sin, then, as
sin, is the sting and the hell of hells, of the lowest and upmost
hells. Sin, I say, in the nature of it, simply as it is concluded both
by God and the damned to be a breach of His holy law, so it is the
sting of the second death, which is the worm of hell. But then, as sin
is such a sting in itself, so it is heightened, sharpened, and made
more keen and sharp by those circumstances that as concomitants attend
it in every act: for there is not a sin at any time committed by man,
but there is some circumstance or other attends it, that makes it, when
charged home by God’s law, bigger and sharper, and more venom and
poisonous to the soul than if it could be committed without them; and
this is the sting of the hornet, the great sting. I sinned without a
cause to please a base lust, to gratify the devil; here is the sting!
Again, I preferred sin before holiness, death before life, hell before
heaven, the devil before God, and damnation before a Saviour; here is
the sting! Again, I preferred moments before everlastings, temporals
before eternals, to be racked and always slaying before the life that
is blessed and endless; here is the sting! Also, this I did against
light, against convictions, against conscience, against persuasion of
friends, ministers, and the godly lives which I beheld in others; here
is the sting! Also, this I did against warnings, forewarnings, yea,
though I saw others fall before my face by the mighty hand of God for
committing of the same; here is the sting!

Sinners, would I could persuade you to hear me out! A man cannot commit
a sin, but, by the commission of it, he doth, by some circumstance or
other, sharpen the sting of hell, and that to pierce himself through
and through, and through, with many sorrows (1 Tim 6:10) Also, the
sting of hell to some will be, that the damnation of others stand upon
their score, for that by imitating of them, by being deluded by them,
persuaded by them, drawn in by them, they perish in hell for ever; and
hence it is that these principal sinners must die all these deaths in
themselves, that those damned ones that they have drawn into hell are
also to bear in their own souls for ever. And this God threatened to
the prince of Tyrus, that capital sinner, because by his pride, power,
practice, and policy, he cast down others into the pit; therefore saith
God to him, ‘They shall bring thee down to the pit, and thou shalt die
the deaths of them that are slain in the midst of the seas.’ And again;
‘Thou shalt die the deaths of the uncircumcised by the hand of
strangers; for I have spoken it, saith the Lord God’ (Eze 28:8,10). Ah!
this will be the sting of them, of those that are principal, chief and,
as I may call them, the captain and ringleading sinners. Vipers will
come out of other men’s fire and flames, and settle upon, seize upon,
and for ever abide upon their consciences; and this will be the sting
of hell, the great sting of hell to them.

I will yet add to all this; how will the fairness of some for heaven,
even the thoughts of that, sting them when they come to hell! It will
not be so much their fall into the pit, as from whence they fell into
it, that will be to them the buzzing noise and sharpened sting of the
great and terrible hornet. ‘How art thou fallen from heaven, O
Lucifer!’ there is the sting (Isa 14:12). Thou that art exalted up to
heaven shalt be thrust down to hell, though thou hast made ‘thy nest
among the stars,’ from thence I will fetch thee down; there is a sting
(Matt 11:23; Oba 4). To be pulled, for and through love to some vain
lust, from the everlasting gates of glory, and caused to be swallowed
up for it in the belly of hell, and made to lodge for ever in the
darksome chambers of death, there is the piercing sting!

But again, as there is the sting of hell, so there is the strength of
that sting; for a sting though never so sharp, or venom, yet if it
wanteth strength to force it to the designed execution, it doth but
little hurt. But this sting has strength to cause it to pierce into the
soul; ‘the sting of death is sin: and the strength of sin is the law’
(1 Cor 15:56). Here then is the strength of the stings of hell; it is
the law in the perfect penalty of it; ‘for without the law, sin is
dead’ (Rom 7:8). Yea, again he saith, ‘where no law is, there is no
transgression’ (Rom 4:15). The law then followeth, in the executive
part of it, the soul into hell, and there strengtheneth sin, that sting
of hell, to pierce by its unutterable charging of it on the conscience,
the soul for ever and ever; nor can the soul justly murmur or repine at
God or at His law, for that then the sharply apprehensive soul will
well discern the justness, righteousness, reasonableness, and goodness
of the law, and that nothing is done by the law unto it, but that which
is just and equal. 38

This, therefore, will put great strength and force into sin to sting
the soul, and to strike it with the lashes of a scorpion. Add yet to
these the abiding life of God, the Judge and God of this law, will
never die. When princes die, the law may be altered by the which at
present transgressors are bound in chains; but oh! here is also that
which will make this sting so sharp and keen, the God that executes it
will never die. ‘It is a fearful thing to fall into the hands of the
living God’ (Heb 10:30, 31).

FOOTNOTES:


1 ‘Gospellers,’ a term of reproach given to our reformers under Henry
VIII; changed to ‘Puritan’ under Elizabeth and the Stuarts; and to
‘Methodist,’ or ‘Evangelical’ in more recent times. All these terms
were adopted by the reformers as an honorable distinction from the
openly profane.—Ed.

2 Having the most solemn warnings mercifully given to us by God, whose
word is truth itself, how strange it is, nay, how insane, to neglect
the Saviour. Our author, in his ‘Grace Abounding to the Chief of
Sinners,’ gives a solemn account of his own distracted feelings, when
he, by Divine warnings, contemplated the probable loss of his
never-dying soul; and, believing in the truth of God’s revealed will,
he felt, with inexpressible horror, his dangerous state. He describes
his mental anguish, by comparing it with the acute bodily sufferings of
a criminal broken on the wheel. Can we wonder that he was in ‘downright
earnest’ in seeking salvation. Oh! reader, may we be thus impelled to
fly from the wrath to come.—Ed.

3 Many have been the attempts to define the qualities, nature, and
residence of the soul. The sinful body is the sepulchre in which it is
entombed, until Christ giveth it life. The only safe guide, in such
inquiries, is to follow Bunyan, and ascertain ‘what saith the Lord’
upon a subject so momentous and so difficult for mortal eyes to
penetrate.—Ed.

4 The poor soul, under the irresistible constraints of conscience,
bears witness against itself; sits in judgment upon, and condemns
itself; and goeth, without a jailor, to conduct it, into the dread
prison, where it becomes its own tormentor. ‘A wounded spirit (or
conscience) who can bear?’—Ed.

5 My Lord Will-be-will was a very eminent captain in the town of
Mansoul, during the Holy War: wherefore Diabolus had a kindness for
him, and coveted to have him for one of his great ones, to act and do
in matters of the highest concern. Bunyan represents him as having been
wounded in the leg, during the seige. ‘Some of the prince’s army
certainly saw him limp, as he afterwards walked on the wall.’—Ed.

6 To the unregenerate, unsanctified soul, the language of the Saviour
in John 6:48-58, must appear, as it did to the Jews, perfectly
inexplicable—‘He that eateth My flesh, and drinketh my blood, dwelleth
in me, and I in him.’ Blessed mystery! to be one with Christ, in
obedience to His will, and in partaking of His inheritance. To be
enabled to say, ‘For me to live is Christ, and to die is gain.’—Ed.

7 Nothing short of a Divine influence can direct the passions of the
soul to a proper use of their energies. ‘Godly sorrow worketh
repentance—carefulness—indignation—fear—a vehement
desire—zeal—revenge,’ (2 Cor 7:11). Reader, has thy spirit been thus
excited against sin?—Ed.

8 This is perfectly true, but is only felt by those who are taught of
the Holy Spirit rightly to appreciate Divine worship. How many pay
undue respect to buildings in which public prayer is offered up? It is
the worship that consecrates the place and solemnizes the mind. Very
remarkably was this the case with Jacob while wandering in the open
wilderness. He put stones for his pillow, and in a dream saw the angels
visiting the earth, and said, THIS is the house of God, and the gate of
heaven.—Ed.

9 If the body, which is to return to dust, ‘is fearfully and
wonderfully made,’ past our finding out in its exquisite formation, how
much more so must be that immortal soul which we can only contemplate
by its own powers, and study in the Bible. It never dies, although it
may be dead in sin, in time; and be ever dying—ever in the agonies of
death, in eternity. Solemn consideration! May our adorning be ‘the
hidden man of the heart, which is not corruptible; a meek and quiet
spirit; that which is in the sight of God of great price’ (1 Peter
3:4).—Ed.

10 One of the first revelations to our race was, that ‘God breathed
into his nostrils the breath of life, and man became a living soul.’
And this great and important fact has, by tradition, extended over the
whole of the human family.—Ed.

11 ‘An old horse shoe’ must be mentioned, to throw utter contempt upon
a custom, then very prevalent, and even now practised, of nailing an
old horse shoe over the door of the house, to prevent a witch from
entering. When will these absurd heathenish customs cease in Christian
England?—Ed.

12 ‘A point,’ the tag at the end of a lace.—Ed.

13 Nothing can more fully display the transcendant worth and excellency
of the soul, than these two considerations:—first, That by the
operation of the Eternal Spirit, it is made a habitation for God
Himself, and susceptible of communion and converse with God, nay, of
being even filled with all the fulness of God; and, second, The
infinite price that was paid for its redemption from sin and woe—the
precious blood of the Son of God.—Mason.

14 ‘A Relation of the Fearful Estate of Frances Spira.’ He had been a
Protestant, but, for some unworthy motives, became a Papist, and was
visited with the most awful compunctions of conscience. A poetical
introduction thus describes the guilty wretch:—

   ‘Reader, wou’dst see what, may you never feel,
    Despair, racks, torments, whips of burning steel?
    Behold this man, this furnace, in whose heart,
    Sin hath created hell. Oh! In each part
    What flames appear;
    His thoughts all stings; words swords;
    Brimstone his breath;
    His eyes flames; wishes curses; life a death;
    A thousand deaths live in him, he not dead;
    A breathing corpse, in living scalding lead.’

It is an awful account, and has added to it a narrative of the wretched
end of John Child, a Bedford man, one of Bunyan’s friends, who, to
avoid prosecution, conformed; was visited with black despair, and hung
himself. A copy of this curious little book is in the editor’s
possession.—Ed.

15 Nothing more properly excited horror throughout Christendom, than
the conduct of the Algerines in making slaves of their captives;
because their victims had white skins, and were called Christians.
Hundreds of thousands of pounds sterling were paid to redeem the
Christian captives, and thus the pirates were strengthened to continue
their ferocious deeds. Many contributed to those funds the very money
which they derived from the negro slave trade; who, while they
professed to execrate white man slavery, perpetrated the same
barbarities upon their brethren of a different colour and caste. How
strangely does sin pervert the understandings of men, who arrogate to
themselves the highest grade of humanity and civilization!—Ed.

16 These awful denunciations are so many proofs of the immutablilty of
the justice and of the Word of God.—Ed.

17 ‘Saith Christl’ Peter in Acts i. 20, applies this Psalm to Christ,
when the Jews cried, ‘His blood be upon us and upon our childrenl’ then
did they put on the envenomed garment which has tormented them ever
since. It is girded about their loins; the curse has penetrated like
water, and entered the very bones like oil. How awful will be the state
of those who crucify Him afresh, and again put Him to open
shame!—Horsley.

18 How awfully inconceivable is that eternal death that never dieth;
that final end that never endeth—an immortal death—a soul-murdering
life—ever dying, but never dead; were the mountains and rocks to fall
upon and and crush them, still eternity would intervene between them
and death. Oh that grace may be given to ransom our souls from the doom
we have deserved!—Ed.

19 ‘Weall’ wealth, happiness, prosperity; ‘wherefore taking comfort and
boldness, partly of your grace and benevolent inclination toward the
universal weal of your subjects, partly inflamed with zeal, I have now
enterprized to describe, in our vulgar tongue, the form of a just
public weal.’ Sir T. Elyot, Dedication of the Governor to Henry
VIII.—Ed.

20 ‘From the belly,’: from its birth.

21 Bunyan having been engaged in the civil war, accounts for his using
this military idea.—Ed.

22 God hates not the sinner, but the sin; the glorious provision made
for salvation, proves His good will to sinful souls. This will be ‘the
worm that dieth not,’ to sinners to reflect, that, in rejecting the
inviting promises of God, they have sealed their own
condemnation.—Mason.

23 ‘Hideth his sins,’ is quoted from the Genevan, or Puritan
version.—Ed.

24 ‘Potherl’ to be, or cause to be, as one involved in dust, in a
cloud; to perplex, to puzzle, to confound.—Ed.

25 This is an allusion to a custom, nearly obsolete, originating in the
feast of tabernacles, of sacrificing to Vacina at the harvest home. The
Papists substituted St. Bartholomew for the heathen goddess. Upon his
day, the harvest being completed, an image of straw was carried about,
called the corn, or Bartholomew, baby; and masters, mistresses, men,
and maidens danced and rioted together; thus, under the guise of
harmless joy, much evil was perpetrated.—Ed.

26 ‘A blandation,’ an obsolete word, which means wheedling, flattering
speech, soft words.—Ed.

27 Knowing the certainty that this wrath to the uttermost will be
poured out, our blessed Lord exhorts all to ‘fear God, who is able to
destroy both body and soul in hell.’ In that doleful pit, the soul,
re-united with the body, will suffer under the outpourings of Divine
wrath.—Mason.

28 Bunyan probably here refers to his own experience when he was in
prison, and was threatened by the judge to be hung for not going to
parish church. ‘I thought with myself, if I should make a scrabbling
shift to clamber up the ladder, yet I should, either with quaking or
other symptoms of faintings, give occasion to the enemy to reproach the
way of God. I was ashamed to die with a pale face and tottering knees
in such a cause as this.’—Grace Abounding, No. 334.—Ed.

29 This wish has been felt while in a desponding state, under the
terrors of the law, and a fearful looking for of fiery indignation.
Thus Bunyan says, ‘I blessed the condition of the dog and toad, and
counted the estate of everything that God had made far better than this
dreadful state of mine.’ Grace Abounding, No. 104.—Ed.

30 Alluding to the old proverb of bringing a noble to ninepence, and
ninepence to nothing.—Ed.

31 At the popular game of nine pins—Ed.

32 In our comparatively happy days, we have little if any conception of
the manner in which our forefathers desecrated the Sabbath. When Popery
clouded the country, mass was attended on the Lord’s day morning early;
it was a recital of certain unknown words, after which parties of
pleasure, so called, spent the day in places attractive for the
frivolity or wantonness of their entertainments—in dancing, and
carousing; the evening being devoted to the theatres or ball rooms.
This was afterwards encouraged by our English ‘heads of the church,’ in
a book of lawful sports to be used on Sundays. Even in our time a flood
of iniquity continues to flow on those sacred days, which human laws
cannot prevent. As the influence of the gospel spreads, the day will
become sanctified and this will ever prove a correct standard of its
progress.—Ed.

33 How solemn, nay, awful is the thought that heaven’s gates must be
shut against all impurity. None who live and die in the love of sin can
enter heaven, lest they should defile it—‘And there shall in no wise
enter into it anything that defileth, neither worketh abomination, or a
lie’ (Rev 21: 27).—Ed.

34 In ‘The Pilgrim’s Progress,’ in the house called Beautiful, all the
inmates, except the porter, are females.—Ed.

35 The edict of Nantes was issued April 1598; but in violation of it,
Rochelle was taken from the Protestants in 1628. From that time horrid
barbarities were practised upon them. In 1676, the elector of
Brandenburg appealed to the French king on behalf of his Protestant
subjects, of whom multitudes fled for refuge to England and Germany. In
1685, the edict of Nantes was revoked, and a frightful persecution
ensued.—Ed.

36 Great allowance must be made for the times in which Bunyan lived.
Baxter, and all the great divines, Sir M. Hale, and the judges,
believed in witches, ghosts, and other chimeras; in fact, any one
professing unbelief in these wild fancies, would have been counted
among infidels and atheists.—Ed.

37 Sin ‘in the general of it,’ or sin wherever it may be found.

38 The law is a transcript of the mind of God, it is holy, just, and
good—so that he that offendeth in one point is guilty of all. The law
convicts and shows the sinner that God is all eye to see, and all fire
to consume, every unclean thing. Thus the law gives sin its strength,
and death its warrant, to arrest and execute the sinner.—Mason.



THE WORK OF JESUS CHRIST AS AN ADVOCATE,

CLEARLY EXPLAINED, AND LARGELY IMPROVED,

FOR THE BENEFIT OF ALL BELIEVERS.


1 John 2:1—“And if any man sin, we have an advocate with the Father,
Jesus Christ the righteous.”

By JOHN BUNYAN, Author of “The Pilgrim’s Progress.”

London: Printed for Dorman Newman, at the King’s Arms, in the Poultry,
1689.

ADVERTISEMENT BY THE EDITOR.


This is one of the most interesting of Bunyan’s treatises, to edit
which required the Bible at my right hand, and a law dictionary on my
left. It was very frequently republished; but in an edition by John
Marshall, 1725, it became most seriously mutilated, many passages were
omitted, and numerous errors were made. In this state, it was copied
into Mr. Whitefield’s edition of his works, and it has been since
republished with all those errors. It is now restored to its original
state; and we hope that it will prove a most acceptable addition to our
theological literature. Although Bunyan was shut up for more than
twelve years a prisoner for the truth, and his time was so fully
occupied in preaching, writing, and labouring to provide for the
pressing wants of his family; still he managed to get acquainted, in a
very remarkable manner, with all those law terms which are connected
with the duties of a counsel, or advocate. He uses the words replevin,
supersedeas, term, demur, nonsuit, reference, title, in forma pauperis,
king’s bench, common pleas, as properly and familiarly as if he had
been brought up to the bar. How extraordinary must have been his mental
powers, and how retentive his memory! I examined this work with
apprehension, lest he had misapplied those hard words; but my surprise
was great, to find that he had used every one of them with as much
propriety as a Lord Chief-Justice could have done.

We are indebted for this treatise to Bunyan’s having heard a sermon
which excited his attention to a common, a dangerous, and a fatal
heresy, more frequently preached to crowned heads, mitred prelates,
members of parliament, and convocations, than it is to the poor, to
whom the gospel is preached. In this sermon, the preacher said to his
hearers, “see that your cause be good, else Christ will not undertake
it.” p. 159. Bunyan heard, as all Christians ought to hear, with
careful jealousy, and at once detected the error. He exposes the
fallacy, and uses his scriptural knowledge to confute it, by showing
that Christ pleads for the wicked, the lost; for those who feel
themselves so involved in a bad cause, that no advocate but Christ can
bring them through. He manifests great anxiety that every inquirer
should clearly ascertain definite truths and not be contented with
general notions. See p. 189-199, and 201. This is very important
advice, and by following which, we shall be saved from many painful
doubts and fears. Our need of an advocate is proved by the fact, that
Christ has undertaken the office. Some rely on their tears and sighs,
as advocates for them with God; others on imperfect good works-from all
these the soul must be shaken, until it finds that there is no
prevailing Advocate but the Saviour; and that he alone, with his
mystical body, the church, is entitled to the inheritance. Then sincere
repentance, sighs, and tears, evidence our faith in him, and our godly
sorrow for having occasioned him such inconceivable sufferings; tears
of joy that we have such a Saviour and an Advocate, equally omnipotent
to plead for, as to save us. The inheritance being Christ’s, the
members of his body cannot be cheated of it, or alienate it. p. 187.
Bunyan, with his fertile imagination, and profound scriptural
knowledge, spiritualizes the day of jubilee as a type of the safety of
the inheritance of the saints. By our folly and sin we may lose sight
for a time of our title deeds; but the inheritance is safe.

The whole work is a rich treat to those who love experimental divinity,
and are safe in Christ as Noah was in the ark; but, Oh! how woeful must
those be, who are without an interest in the Saviour; and that have
none to plead their cause. “They are left to be ground to powder
between the justice of God and the sins which they have committed. It
is sad to consider their plight. This is the man that is pursued by the
law, and by sin, and by death, and has none to plead his cause. Terrors
take hold on him as waters; a stone hurleth him out of his place” (Job
27). p. 200. Reader, this is a soul-searching subject-may it lead us to
a solemn trial of our state, and to the happy conclusion, that the
Saviour is our Advocate, and that our eternal inheritance is safe in
heaven.

HACKNEY. MAY 1850.

GEORGE OFFOR.

THE EPISTLE TO THE READER.

COURTEOUS READER,


Of all the excellent offices which God the Father has conferred upon
Jesus Christ our Lord, this of his being an Advocate with him for us is
not the least, though, to the shame of saints it may be spoken, the
blessed benefits thereof have not with that diligence and fervent
desire been inquired after as they ought.

Christ, as sacrifice, priest, and king, with the glories in, and that
flow from, him as such, has, God be thanked, in this our day, been much
discovered by our seers, and as much rejoiced in by those who have
believed their words; but as he is an Advocate with the Father, an
Advocate for us, I fear the excellency of that doth still too much lie
hid; though I am verily of opinion that the people of God in this age
have as much need of the knowledge thereof, if not more need, than had
their brethren that are gone before them.

These words, “if not more need,” perhaps may seem to some to be
somewhat out of joint; but let the godly wise consider the decays that
are among us as to the power of godliness, and what abundance of foul
miscarriages the generality of professors now stand guilty of, as also
how diligent their great enemy is to accuse them at the bar of God for
them, and I think they will conclude, that, in so saying, I indeed have
said some truth. Wherefore, when I thought on this, and had somewhat
considered also the transcendent excellency of the advocateship of this
our Lord; and again, that but little of the glory thereof has by
writing been, in our day, communicated to the church, I adventured to
write what I have seen thereof, and do, by what doth follow, present it
unto her for good.

I count not myself sufficient for this, or for any other truth as it is
in Jesus; but yet, I say, I have told you somewhat of it, according to
the proportion of faith. And I believe that some will thank God for
what I here have said about it; but it will be chiefly those, whose
right and title to the kingdom of heaven and glory, doth seem to
themselves to be called in question by their enemy, at the bar of the
Judge of all.

These, I say, will read, and be glad to hear, that they have an
Advocate at court that will stand up to plead for them, and that will
yet secure to them a right to the heavenly kingdom. Wherefore, it is
more particularly for those that at present, or that hereafter, may be
in this dreadful plight, that this my book is now made public; because
it is, as I have showed, for such that Jesus Christ is Advocate with
the Father.

Of the many and singular advantages, therefore, that such have by this
their Advocate in his advocating for them, this book gives some
account; as, where he pleads, how he pleads, what he pleads, when he
pleads, with whom he pleads, for whom he pleads, and how the enemy is
put to shame and silence before their God and all the holy angels.

Here is also showed to those herein concerned, how they indeed may know
that Jesus is their Advocate; yea, and how their matters go before
their God, the Judge; and particularly that they shall well come off at
last, yea, though their cause, as it is theirs, is such, in
justification of which, themselves do not dare to show their heads.

Nor have I left the dejected souls without directions how to entertain
this Advocate to plead their cause; yea, I have also shown that he will
be with ease prevailed with, to stand up to plead for such, as one
would think, the very heavens would blush to hear them named by him.
Their comfort also is, that he never lost a cause, nor a soul, for whom
he undertook to be an Advocate with God.

But, reader, I will no longer detain thee from the perusal of the
discourse. Read and think; read, and compare what thou readest with the
Word of God. If thou findest any benefit by that thou readest, give the
Father, and his Son the glory; and also pray for me. If thou findest me
short in this, or to exceed in that, impute all such things to my
weakness, of which I am always full. Farewell. I am thine to serve thee
what I may,

JOHN BUNYAN.

THE CONTENTS OF THIS TREATISE


The apostle’s Divine policy, to beget a due regard to his Divine
doctrine of eternal life.-The apostle’s explication of this expression,
viz., The blood of Jesus Christ cleanseth from all sin.-The apostle’s
exhortation to separation from sin, as a good effect of a good cause,
viz., Forgiveness-The apostle’s addition, to prevent misunderstanding,
viz., We have an advocate with the Father

This brings to the text, in which are two great truths contained: I. A
supposition, viz., That men in Christ may sin. II. An expression, by
way of consolation, in case of sin, viz., We have an Advocate with the
Father

Two things for inquiry in these truths: First. An inquiry into what our
apostle means by sin; in which is considered, A difference in the
person and in the sin. And, Second, An inquiry into what it is for
Christ to be an Advocate, viz., To plead for another in a court of
judicature

Seven things supposed in the office of an advocate: 1. That God, as
judge, is on the throne of judgment. 2. That saints are concerned at
that bar. 3. That Christians have an accuser. 4. That sinning saints
dare not appear at this bar to plead their own cause. 5. That
Christians are apt to forget their Advocate, and remember their Judge.
6. To remember our Advocate is the way to support faith and hope.-7.
That if our advocate plead our cause (though that be never so black) he
is able to bring us off

The apostle’s triumph in Christ on this account.-An exhortation to the
difficult task of believing.-Christ’s advocateship declares us to be
sorry creatures

THE METHOD OBSERVED IN THE DISCOURSE.

FIRST, TO SPEAK OF THIS ADVOCATE’S OFFICE


First, By touching on the nature of this office

Second, By treating of the order or place of this office

Third, The occasion of this office, viz., some great sin.-Christ, as
Advocate, pleads a bad cause.-A good cause will plead for itself.-A bad
man may have a good cause, and a good man may have a bad cause.-Christ,
the righteous, pleading a bad cause, is a mystery.-The best saints are
most sensible of their sins.-A pestilent passage of a preacher

SECOND, TO SHOW HOW CHRIST DOES MANAGE HIS OFFICE


First, How he manages his office of Advocate with the Father.-1. ALONE,
not by any proxy or deputy.-2. Christ pleads at God’s bar; the cause
cannot be removed into another court.-If removed from heaven, we have
no advocate on earth.-3. In pleading, Christ observes these rules: (1.)
He granteth what is charged on us.-(2.) He pleads his own goodness for
us.-He payeth all our debts down.-All mouths stopped, who would not
have the sinner delivered.-(3.) Christ requires a verdict in order to
our deliverance.-The sinner is delivered, God contented, Satan
confounded, and Christ applauded

Second, How Christ manages his office of an Advocate against the
adversary by argument.-1. He pleads the pleasure of his Father in his
merits.-Satan rebuked for finding fault therewith.-2. He pleads God’s
interest in his people.-Haman’s mishap in being engaged against the
king’s queen.-N. B. It seems a weak plea, because of man’s
unworthiness; but it is a strong plea, because of God’s worthiness.-The
elect are bound to God by a sevenfold cord.-The weight of the plea
weighed

Third, Christ pleads his own interest in them.-A parallel between
cattle in a pound and Christ’s own sheep.-Six weighty reasons in this
plea.-1. They are Christ’s own.-2. They cost him dear.-3. He hath made
them near to himself.-(a.) They are his spouse, his love, his dove;
they are members of his body.-(b.) A man cannot spare a hand, a foot, a
finger.-Nor can Christ spare any member.-4. Christ pleads his right in
heaven to give it to whom he will.-Christ will; Satan will not;
Christ’s will stands.-5. Christ pleads Satan’s enmity against the
godly.-Satan is the cause of the crimes he accuses us of.-A simile of a
weak-witted child.-6. Christ can plead those sins of saints for them
for which Satan would have them damned.-Eight considerations to clear
that.-Seven more considerations to the same end.-Men care most for
children that are infirm.-A father offended hath been appeased by a
brother turning advocate

THIRD HEAD.—TO SHOW WHO HAVE CHRIST FOR AN ADVOCATE; WHEREIN ARE THREE
THINGS CONTAINED


First, This office of advocate differs from that of a priest.-1. They
differ in name.-2. They differ in nature.-3. They differ as to their
extent.-4. They differ as to the persons with whom they have to do.-5.
They differ as to the matter about which they are employed.-6. Christ,
as Priest, precedes; Christ, as Advocate, succeeds

Second, How far this office of an advocate is extended; in five
particulars

Third, Who have Christ for their Advocate.-1. In general, all adopted
children.-Object. The text saith, “If any man sin.”-Answ. “Any man,” is
not any of the world; but any of the children of God.-A difference in
children; some bigger than some.-Christ an Advocate for strong men.-2.
In particular, to show if Christ be our Advocate-(1.) If one have
entertained Christ to plead a cause.-Quest. How shall I know
that?-Answ. By being sensible of an action commenced against thee in
the high court of justice.-(2.) If one have revealed a cause to
Christ.-An example of one revealing his cause to Christ, in a
closet.-In order to this, one must know Christ, (a.) To be a
friend.-(b.) To be faithful.-(3.) If one have committed a cause to
Christ.-In order to this, one must be convinced, (a.) Of Christ’s
ability to defend him.-(b.) Of Christ’s courage to plead a cause.-(c.)
Of Christ’s will for this work.-(d.) Of Christ’s tenderness in case of
his client’s dullness.-(e.) Of Christ’s unweariedness-(4.) If one wait
till things come to a legal issue.-Quest. What is it thus to
wait?-Answ. (a.) To be of good courage; look for deliverance.-(b.) To
keep his way in waiting.-(c.) To observe his directions.-(d.) To
hearken to further directions which may come from the advocate.-(e.) To
come to no ill conclusion in waiting, viz., that the cause is lost;
because one hears not from court.-(f.) To wait waking, not
sleeping.-Ordinances and ministers compared to a post house and
carriers of letters.-The client’s comfortable conclusion about his
advocate and cause.-But yet doubting and desponding.-The author’s reply
to, and compliance with, the client’s conclusion; and his counsel in
the case

FOURTH HEAD—TO SHOW THE CLIENT’S PRIVILEGES, BY THE BENEFIT OF THIS
OFFICE OF ADVOCATE


First Privilege.-The Advocate pleads a price paid.-Of a rich brother
and his poor brethren.-Of the ill-conditioned man, their enemy.-Further
cleared by three considerations

Second Privilege.-The client’s Advocate pleads for himself also; both
concerned in one bottom.-1. He pleads the price of his own blood.-2. He
pleads it for his own.-A simile of a lame horse.-Of men going to law
for a thing of little worth.-Object. I am but one.-Answ. Christ cannot
lose one

Third Privilege.-The plea of Satan is groundless.-Satan must be cast
over the bar.-A simile of a widow owing a sum of money.-Of an old law
nulled1 by a new law.-Satan pleads by the old law; Christ by the new

Fourth Privilege.-Is consequential; the client’s accuser must needs be
overthrown.-The client’s solemn appeal to the Almighty.-In case the
accused have no advocate, Satan prevails

Fifth Privilege.-The Advocate hath pity for his client, and indignation
against the accuser.-Men choose an advocate who hath a quarrel against
their adversary

Sixth Privilege.-The judge counts the accuser his enemy.-To procure the
judge’s son to plead, is desirable

Seventh Privilege.-The client’s Advocate hath good courage; he will set
his face like a flint.-He pleads before the God, and all the host, of
heaven.-He is the old friend of publicans and sinners.-He pleads a
cause bad enough to make angels blush.-Love will do, and bear, and
suffer much

Eighth Privilege.-The Advocate is always ready in court.-He appears NOW
in the presence of God

Ninth Privilege.-The Advocate will not be blinded with bribes

Tenth Privilege.-The Advocate is judge in the client’s cause.-Joseph’s
exaltation was Israel’s advantage.-God’s care of his people’s welfare

Eleventh Privilege.-The Advocate hath all that is requisite for an
advocate to have

FIFTH.—LAST HEAD.—TO SHOW THE NECESSITY OF CHRIST FOR OUR ADVOCATE


First.-To vindicate the justice of God against the cavils of the
devil.-Satan charges God with unjust words and actions.-God is pleased
with his design to save sinners

Second.-There is law to be objected against us.-Christ appeals to the
law itself.-Christ is not ashamed to own the way of salvation

Third.-Many things give our accuser advantage.-1. Many things relating
to the promises.-2. Many things relating to our lives.-3. The threats
annexed to the gospel

Fourth.-To plead about our afflictions for sins.-A simile of a man
indicted at the assizes, and his malicious adversary.-An allusion to
Abishai and Shimei, who cursed David

Fifth.-To plead the efficacy of our old titles to our inheritance, if
questionable because of new sins-Saints do not sell their inheritance
by sin

Sixth.-Our evidences are oft out of our hand, and we recover them by
our Advocate

SIXTH.—OBJECTIONS REMOVED


First Object.-What need all these offices or nice distinctions.-Answ.
The wisdom of God is not to be charged with folly.-God’s people are
baffled with the devil for want of a distinct knowledge of Christ in
all his offices

Second Object.-My cause being bad, Christ will desert me.-Answ. Sin is
deadly destruction to faith.-A five-fold order observed in the exercise
of faith

Third Object.-But who shall pay the Advocate his fee?-Answ. There is
law, and lawyers too, without money.-Christ pleads for the
poor.-David’s strange gift to God

Fourth Object.-If Christ be my Advocate once, he will always be
troubled with me.-Answ. He is an Advocate to the utmost

SEVENTH.—USE AND APPLICATION


Use First.-To consider the dignity God hath put upon Christ, by
offices, places of trust, and titles of honour, in general

Use Second.-To consider this office of an Advocate in particular; by
which consideration these advantages come:-1. To see one is not
forsaken for sin.-2. To take courage to contend with the devil.-3. It
affords relief for discouraged faith.-4. It helps to put off the visor
Satan puts on Christ.-A simile of a visor on the face of a
father.-Study this peculiar treasure of an advocate.-(1.) With
reference to its peculiarity.-(2.) Study the nature of this
office.-(3.) Study its efficacy and prevalency.-(4.) Study Christ’s
faithfulness in his office.-(5.) Study the need of a share therein

Use Third.-To wonder at Christ’s condescension, in being an Advocate
for the base and unworthy.-Christ acts in open court, 1. With a holy
and just God.-2. Before all the heavenly host.-3. The client is
unconcerned for whom the Advocate is engaged.-4. The majesty of the man
that is an Advocate

Use Fourth.-Improve this doctrine to strengthen grace. 1.To strengthen
faith.-2. To encourage to prayer.-3. To keep humble.-4. To encourage to
perseverance.-Object. I cannot pray; my mouth is stopped.-Answ. Satan
cannot silence Christ.-5. Improve this doctrine, to drive difficulties
down

Use Fifth.-If Christ pleads for us before God, we should plead for him
before men.-Nine considerations to that end.-The last reserve for a
dead lift

Use Sixth.-To be wary of sin against God.-Christianity teaches
ingenuity. 2 Christ is our Advocate, on free cost.-A comely conclusion
of a brute.-Three considerations added

Use Seventh.-The strong are to tell the weak of an Advocate to plead
their cause.-A word in season is good

Use Eighth.-All is nothing to them that have none to plead their
cause.-An instance of God’s terrible judgment.-Object. There is grace,
the promise, the blood of Christ; cannot these save, except Christ be
Advocate?-Answ. These, and Advocate, and all, little enough.-Christ no
Advocate for such as have no sense of, and shame for sin.-Object. Is
not Christ an Advocate for his elect uncalled?-Answ. He died, and
prayeth, for all his elect, as Priest; as Advocate, pleads for the
called only

THE WORK OF JESUS CHRIST AS AN ADVOCATE.

“AND IF ANY MAN SIN, WE HAVE AN ADVOCATE WITH THE FATHER, JESUS CHRIST
THE RIGHTEOUS.”—I JOHN 2:1.


That the apostle might obtain due regard from those to whom he wrote,
touching the things about which he wrote, he tells them that he
received not his message to them at second or third hand, but was
himself an eye and ear witness thereof—‘That which was from the
beginning, which we have heard, which we have seen with our eyes, which
we have looked upon, and our hands have handled, of the word of life,
(for the life was manifested, and we have seen _it_, and bear witness
and show unto you that eternal life, which was with the Father, and was
manifested unto us;) that which we have seen and heard, declare we unto
you.[3] Having thus told them of his ground for what he said, he
proceeds to tell them also the matter contained in his errand—to wit,
that he brought them news of eternal life, as freely offered in the
word of the gospel to them; or rather, that that gospel which they had
received would certainly usher them in at the gates of the kingdom of
heaven, were their reception of it sincere and in truth—for, saith he,
then ‘the blood of Jesus Christ the Son of God cleanseth you from all
sin.’

Having thus told them of his ground for what he said, he proceeds to
tell them also the matter contained in his errand-to wit, that he
brought them news of eternal life, as freely offered in the word of the
gospel to them; or rather, that that gospel which they had received
would certainly usher them in at the gates of the kingdom of heaven,
were their reception of it sincere and in truth—for, saith he, then
“the blood of Jesus Christ the Son of God cleanseth you from all sin.”

Having thus far told them what was his errand, he sets upon an
explication of what he had said, especially touching our being cleansed
from all sin—“Not,” saith he, “from a being of sin; for should we say
so, we should deceive ourselves,” and should prove that we have no
truth of God in us, but by cleansing, I mean a being delivered from all
sin, so as that none at all shall have the dominion over you, to bring
you down to hell; for that, for the sake of the blood of Christ, all
trespasses are forgiven you.

This done, he exhorts them to shun or fly sin, and not to consent to
the motions, workings, enticings, or allurements thereof, saying, “I
write unto you that ye sin not.” Let not forgiveness have so bad an
effect upon you as to cause you to be remiss in Christian duties, or as
to tempt you to give, way to evil. Shall we sin because we are
forgiven? or shall we not much matter what manner of lives we live,
because we are set free from the law of sin and death? God forbid. Let
grace teach us another lesson, and lay other obligations upon our
spirits. “My little children,” saith he, “these things write I unto
you, that ye sin not.” What things? Why, tidings of pardon and
salvation, and of that nearness to God, to which you are brought by the
precious blood of Christ. Now, lest also by this last exhortation he
should yet be misunderstood, he adds, “And if any man sin, we have an
Advocate with the Father, Jesus Christ the righteous.” I say, he addeth
this to prevent desponding in those weak and sensible Christians that
are so quick of feeling and of discerning the corruptions of their
natures; for these cry out continually that there is nothing that they
do but it is attended with sinful weaknesses.

Wherefore, in the words we are presented with two great truths—l. With
a supposition, that men in Christ, while in this world, may sin—, “If
any man sin;” any man; none are excluded; for all, or any one of the
all of them that Christ hath redeemed and forgiven, are incident to
sin. By “may” I mean, not a toleration, but a possibility; “For there
is not a man, not a just man upon earth, that doeth good, and sinneth
not” (Eccl 7:20; 1 Kings 8:46). II. The other thing with which we are
presented is, an Advocate—, “If any man sin, we have an Advocate with
the Father, Jesus Christ the righteous.”

Now there lieth in these two truths two things to be inquired into,
as-First, What the apostle should here mean by sin. Second, And also,
what he here doth mean by an advocate-“If any man sin, we have an
Advocate.” There is ground to inquire after the first of these,
because, though here he saith, they that sin have an advocate, yet in
the very next chapter he saith, “Such are of the devil, have not seen
God, neither know him, nor are of him.” There is ground also to inquire
after the second, because an advocate is supposed in the text to be of
use to them that sin—, “If any man sin, we have an Advocate.”

First, For the first of these—to wit, what the apostle should here mean
by sin—, “If any man sin.”

I answer, since there is a difference in the persons, there must be a
difference in the sin. That there is a difference in the persons is
showed before; one is called a child of God, the other is said to be of
the wicked one. Their sins differ also, in their degree at least; for
no child of God sins to that degree as to make himself incapable of
forgiveness; “for he that is begotten of God keepeth himself, and that
wicked one toucheth him not” (I John 5:18). Hence, the apostle says,
“There is a sin unto death” (v. 16). See also Matthew 12:32. Which is
the sin from which he that is born of God is kept. The sins therefore
are thus distinguished: The sins of the people of God are said to be
sins that men commit, the others are counted those which are the sins
of devils.

1. The sins of God’s people are said to be sins which men commit, and
for which they have an Advocate, though they who sin after the example
of the wicked one have none. “When a man or woman,” saith Moses, “shall
commit any sin that men commit—they shall confess their sin—and an
atonement shall be made for him” (Num 5:5-7). Mark, it is when they
commit a sin which men commit; or, as Hosea has it, when they
transgress the commandment like Adam (Hosea 6:7). Now, these are the
sins under consideration by the apostle, and to deliver us from which,
“we have an Advocate with the Father.”

2. But for the sins mentioned in the third chapter, since the persons
sinning go here under another character, they also must be of another
stamp-to wit, a making head against the person, merits, and grace of
Jesus Christ. These are the sins of devils in the world, and for these
there is no remission. These, they also that are of the wicked one
commit, and therefore sin after the similitude of Satan, and so fall
into the condemnation of the devil.

Second, But what is it for Jesus to be an Advocate for these? “If any
man sin, we have an Advocate.”

An advocate is one who pleadeth for another at any bar, or before any
court of judicature; but of this more in its place. So, then, we have
in the text a Christian, as supposed, committing sin, and a declaration
of an Advocate prepared to plead for him-“If any man sin, we have an
Advocate with the Father.”

And this leads me first to inquire into what, by these words the
apostle must, of necessity, presuppose? For making use here of the
similitude or office of an advocate, thereby to show the preservation
of the sinning Christian, he must,

1. Suppose that God, as judge, is now upon the throne of his judgment;
for an advocate is to plead at a bar, before a court of judicature.
Thus it is among men; and forasmuch as our Lord Jesus is said to be an
“Advocate with the Father,” it is clear that there is a throne of
judgment also. This the prophet Micaiah affirms, saying, “I saw the
Lord sitting on his throne, and all the host of heaven standing by him
on his right hand and on his left” (I Kings 22:19). Sitting upon a
throne for judgment; for from the Lord, as then sitting upon that
throne, proceeded that sentence against king Ahab, that he should go
and fall at Ramoth-gilead; and he did go, and did fall there, as the
award or fruit of that judgment. That is the first.

2. The text also supposeth that the saints as well as sinners are
concerned at that bar; for the apostle saith plainly that there “we
have an Advocate.” And the saints are concerned at that bar; because
they transgress as well as others, and because the law is against the
sin of saints as well as against the sins of other men. If the saints
were not capable of committing of sin, what need would they have of an
advocate (I Chron 21:3-6. I Sam 12:13,14)?4 Yea, though they did sin,
yet if they were by Christ so set free from the law as that it could by
no means take cognizance of their sins, what need would they have of an
advocate? None at all. If there be twenty places where there are
assizes kept in this land, yet if I have offended no law, what need
have I of an advocate? Especially if the judge be just, and knows me
altogether, as the God of heaven does? But here is Judge that is just;
and here is an Advocate also, an Advocate for the children, an Advocate
to plead; for an advocate as such is not of use but before a bar to
plead; therefore, here is an offence, and so a law broken by the saints
as well as others. That is the second thing.

3. As the text supposes that there is a judge, and crimes of saints, so
it supposeth that there is an accuser, one that will carefully gather
up the faults of good men, and that will plead them at this bar against
them. Hence we read of “the accuser of our brethren, that accused them
before our God day and night” (Rev 12:10-12). For Satan doth not only
tempt the godly man to sin, but, having prevailed with him, and made
him guilty, he packs away to the court, to God the judge of all; and
there addresses himself to accuse that man, and to lay to his charge
the heinousness of his offence, pleading against him the law that he
has broken, the light against which he did it, and the like. But now,
for the relief and support of such poor people, the apostle, by the
text, presents them with an advocate; that is, with one to plead for
them, while Satan pleads against them; with one that pleads for pardon,
while Satan, by accusing, seeks to pull judgment and vengeance upon our
heads. “If any man sin, we have an Advocate with the Father, Jesus
Christ the righteous.” That is the third thing.

4. As the apostle supposeth a judge, crimes, and an accuser, so he also
supposeth that those herein concerned-to wit, the sinning
children-neither can nor dare attempt to appear at this bar themselves
to plead their own cause before this Judge and against this accuser;
for if they could or durst do this, what need they have an advocate?
for an advocate is of use to them whose cause themselves neither can
nor dare appear to plead. Thus Job prayed for an advocate to plead his
cause with God (Job 16:21); and David cries out, “Enter not into
judgment with thy servant,” O God, “for in thy sight shall no man
living be justified” (Psa 143:2). Wherefore, it is evident that saints
neither can nor dare adventure to plead their cause. Alas! the Judge is
the almighty and eternal God; the law broken is the holy and perfect
rule of God, in itself a consuming fire. The sin is so odious, and a
thing so abominable, that it is enough to make all the angels blush to
hear it but so much as once mentioned in so holy a place as that is
where this great God doth sit to judge. This sin now hangs about the
neck of him that hath committed it; yea, it covereth him as doth a
mantle. The adversary is bold, cunning, and audacious, and can word a
thousand of us into an utter silence in less than half a quarter of an
hour. What, then, should the sinner, if he could come there, do at this
bar to plead? Nothing; nothing for his own advantage. But now comes in
his mercy-he has an Advocate to plead his cause-“If any man sin, we
have an Advocate with the Father, Jesus Christ the righteous.” That is
the fourth thing. But again,

5. The apostle also supposeth by the text there is an aptness in
Christians when they have sinned, to forget that they “have an Advocate
with the Father”; wherefore this is written to put them in
remembrance-“If any may sin, [let him remember] we have an Advocate.”
We can think of all other things well enough-namely, that God is a just
judge, that the law is perfectly holy, that my sin is a horrible and an
abominable thing, and that I am certainly thereof accused before God by
Satan.

These things, I say, we readily think of, and forget them not. Our
conscience puts us in mind of these, our guilt puts us in mind of
these, the devil puts us in mind of these, and our reason and sense
hold the knowledge and remembrance of these close to us. All that we
forget is, that we have an Advocate, “an Advocate with the Father”-that
is, one that is appointed to take in hand in open court, before all the
angels of heaven, my cause, and to plead it by such law and arguments
as will certainly fetch me off, though I am clothed with filthy
garments; but this, I say, we are apt to forget, as Job when he said,
“O that one might plead for a man with God, as a man pleadeth for his
neighbour!” (Job 16:21). Such an one Job had, but he had almost at this
time forgot it; as he seems to intimate also where he wisheth for a
daysman that might lay his hand upon them both (Job 9:33). But our
mercy is, we have one to plead our cause, “an Advocate with the Father,
Jesus Christ the righteous,” who will not suffer our soul to be spilt
and spoiled before the throne, but will surely plead our cause.

6. Another thing that the apostle would have us learn from the words is
this, that to remember and to believe that Jesus Christ is an Advocate
for us when we have sinned, is the next way to support and strengthen
our faith and hope. Faith and hope are very apt to faint when our sins
in their guilt do return upon us; nor is there any more proper way to
relieve our souls than to understand that the Son of God is our
Advocate in heaven. True, Christ died for our sins as a sacrifice, and
as a priest he sprinkleth with his blood the mercyseat; ay, but here is
one that has sinned after profession of faith, that has sinned
grievously, so grievously that his sins are come up before God; yea,
are at his bar pleaded against him by the accuser of the brethren, by
the enemy of the godly. What shall he do now? Why, let him believe in
Christ. Believe, that is true; but how now must he conceive in his mind
of Christ for the encouraging of him so to do? Why, let him call to
mind that Jesus Christ is an Advocate with the Father, and as such he
meeteth the accuser at the bar of God, pleads for this man that has
sinned against this accuser, and prevaileth for ever against him. Here
now, though Satan be turned lawyer, though he accuseth, yea, though his
charge against us is true, (for suppose that we have sinned,) “yet our
Advocate is with the Father, Jesus Christ the righteous.” Thus is faith
encouraged, thus is hope strengthened, thus is the spirit of the
sinking Christian revived, and made to wait for a good deliverance from
a bad cause and a cunning adversary; especially if you consider,

7. That the apostle doth also further suppose by the text that Jesus
Christ, as Advocate, if he will but plead our cause, let that be never
so black, is able to bring us off, even before God’s judgment-seat, to
our joy, and the confounding of our adversary; for when he saith, “We
have an Advocate,” he speaks nothing if he means not thus. But he doth
mean thus, he must mean thus, because he seeketh here to comfort and
support the fallen. “Has any man sinned? We have an Advocate.” But what
of that, if yet he be unable to fetch us off when charged for sin at
the bar, and before the face of a righteous judge?

But he is able to do this. The apostle says so, in that he supposes a
man has sinned, as any man among the godly ever did; for we may
understand it; and if he giveth us not leave to understand it so, he
saith nothing to the purpose neither, for it will be objected by
some-But can he fetch me off, though I have done as David, as Solomon,
as Peter, or the like? It must be answered, Yes. The openness of the
terms ANY MAN, the indefiniteness of the word SIN, doth naturally allow
us to take him in the largest sense; besides, he brings in this saying
as the chief, most apt, and fittest to relieve one crushed down to
death and hell by the guilt of sin and a wounded conscience.

Further, methinks by these words the apostle seems to triumph in his
Christ, saying, My brethren, I would have you study to be holy; but if
your adversary the devil should get the advantage of you, and besmear
you with the filth of sin, you have yet, besides all that you have
heard already, “an Advocate with the Father, Jesus Christ the
righteous,” who is as to his person, in interest with God, his wisdom
and worth, able to bring you off, to the comforting of your souls.

Let me, therefore, for a conclusion as to this, give you an exhortation
to believe, to hope, and expect, that though you have sinned, (for now
I speak to the fallen saint) that Jesus Christ will make a good end
with thee—‘Trust,’ I say, ‘in him, and he shall bring it to pass.’ I
know I put thee upon a hard and difficult task for believing and
expecting good, when my guilty conscience doth nothing but clog,
burden, and terrify me with the justice of God, the greatness of thy
sins, and the burning torments is hard and sweating work. But it must
be; the text calls for it, thy case calls for it, and thou must do it,
if thou wouldst glorify Christ; and this is the way to hasten the issue
of thy cause in hand, for believing daunts the devil, pleaseth Christ,
and will help thee beforehand to sing that song of the church, saying,
‘O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my
life’ (Lam 3:58). Yea, believe, and hear thy pleading Lord say to thee,
‘Thus saith thy Lord the Lord, and thy God that pleadeth the cause of
his people, Behold, I have taken out of thine hand the cup of
trembling, even the dregs of the cup of my fury; thou shalt no more
drink it again’ (Isa 51:22). I am not here discoursing of the sweetness
of Christ’s nature, but of the excellency of his offices, and of his
office of advocateship in particular, which, as a lawyer for his
client, he is to execute in the presence of God for us. Love may be
where there is no office, and so where no power is to do us good; but
now, when love and office shall meet, they will surely both combine in
Christ to do the fallen Christian good. But of his love we have treated
elsewhere; we will here discourse of the office of this loving one. And
for thy further information, let me tell thee that God thy Father
counteth that thou wilt be, when compared with his law, but a poor one
all thy days; yea, the apostle tells thee so, in that he saith there is
an Advocate provided for thee. When a father provides crutches for his
child, he doth as good as say, I count that my child will be yet
infirm; and when God shall provide an Advocate, he doth as good as say,
My people are subject to infirmities. Do not, therefore, think of
thyself above what, by plain texts, and fair inferences drawn from
Christ’s offices, thou are bound to think. What doth it bespeak
concerning thee that Christ is always a priest in heaven, and there
ever lives to make intercession for thee (Heb 7:24), but this, that
thou art at the best in thyself, yea, and in thy best exercising of all
thy graces too, but a poor, pitiful, sorry, sinful man; a man that
would, when yet most holy, be certainly cast away, did not thy high
priest take away for thee the iniquity of thy holy things. The age we
live in is a wanton age; the godly are not so humble, and low, and base
in their own eyes as they should, though their daily experience calls
for it, and the priesthood of Jesus Christ too.

But above all, the advocateship of Jesus Christ declares us to be sorry
creatures; for that office does, as it were, predict that some time or
other we shall basely fall, and by falling be undone, if the Lord Jesus
stand not up to plead. And as it shows this concerning us, so it shows
concerning God that he will not lightly or easily lose his people. He
has provided well for us-blood to wash us in; a priest to pray for us,
that we may be made to persevere; and, in case we foully fall, an
advocate to plead our cause, and to recover us from under, and out of
all that danger, that by sin and Satan, we at any time may be brought
into.

But having thus briefly passed through that in the text which I think
the apostle must necessarily presuppose, I shall now endeavour to enter
into the bowels of it, and see what, in a more particular manner, shall
be found therein. And, for my more profitable doing of this work, I
shall choose to observe this method in my discourse-

[METHOD OF THE DISCOURSE.]


FIRST, I shall show you more particularly of this Advocate’s office, or
what and wherein Christ’s office as Advocate doth lie. SECOND, After
that, I shall also show you how Jesus Christ doth manage this office of
an Advocate. THIRD, I shall also then show you who they are that have
Jesus Christ for their Advocate. FOURTH, I shall also show you what
excellent privileges they have, who have Jesus Christ for their
Advocate. FIFTH, And to silence cavillers, I shall also show the
necessity of this office of Jesus Christ. SIXTH, I shall come to answer
some objections; and, LASTLY, To the use and application.

[WHEREIN CHRIST’S OFFICE AS ADVOCATE DOTH LIE.]


FIRST, To begin with the first of these-namely, to show you more
particularly of Christ’s office as an Advocate, and wherein it lieth;
the which I shall do these three ways-First, Touch again upon the
nature of this office; and then, Second, Treat of the order and place
that it hath among the rest of his offices; and, Third, Treat of the
occasion of the execution of this office.

First, To touch upon the nature of this office. It is that which
empowereth a man to plead for a man, or one man to plead for another;
not in common discourses, and upon common occasions, as any man may do,
but at a bar, or before a court of judicature, where a man is accused
or impleaded by his enemy; I say, this Advocate’s office is such, both
here, and in the kingdom of heaven. An advocate is as one of our
attorneys, at least in the general, who pleads according to law and
justice for one or other that is in trouble by reason of some
miscarriage, or of the naughty temper of some that are about him, who
trouble and vex, and labour to bring him into danger of the law. This
is the nature of this office, as I said, on earth; and this is the
office that Christ executeth in heaven. Wherefore he saith, “If any man
sin, we have an Advocate”; one to stand up for him, and to plead for
his deliverance before the bar of God. (Joel 3:2. Isa 66:16. Eze 38:22.
Jer 2.)

For though in some places of Scripture Christ is said to plead for his
with men, and that by terrible arguments, as by fire, and sword, and
famine, and pestilence, yet this is not that which is intended by this
text; for the apostle here saith, he is an Advocate with the Father, or
before the Father, to plead for those that there, or that to the
Father’s face, shall be accused for their transgressions: “If any man
sin, we have an Advocate with the Father, Jesus Christ the righteous.”
So, then, this is the employ of Jesus Christ as he is for us, an
Advocate. He has undertaken to stand up for his people at God’s bar,
and before that great court, there to plead, by the law and justice of
heaven, for their deliverance; when, for their faults, they are
accused, indicted, or impleaded by their adversary.

Second. And now to treat of the order or place that this office of
Christ hath among the rest of his offices, which he doth execute for us
while we are here in a state of imperfection; and I think it is an
office that is to come behind as a reserve, or for a help at last, when
all other means shall seem to fail. Men do not use to go to law upon
every occasion; or if they do, the wisdom of the judge, the jury, and
the court will not admit that every brangle and foolish quarrel shall
come before them; but an Advocate doth then come into place, and then
to the exercise of his office, when a cause is counted worthy to be
taken notice of by the judge and by the court. Wherefore he, I say,
comes in the last place, as a reserve, or help at last, to plead; and,
by pleading, to set that right by law which would otherwise have caused
an increase to more doubts, and to further dangers.

Christ, as priest, doth always works of service for us, because in our
most spiritual things there may faults and spots be found, and these he
taketh away of course, by the exercise of that office; for he always
wears that plate of gold upon his forehead before the Father, whereon
is written, “Holiness to the Lord.” But now, besides these common
infirmities, there are faults that are highly gross and foul, that oft
are found in the skirts of the children of God. Now, these are they
that Satan taketh hold on; these are they that Satan draweth up a
charge against us for; and to save us from these, it is, that the Lord
Jesus is made an Advocate. When Joshua was clothed with filthy
garments, then Satan stood at his right hand to resist him; then the
angel of the covenant, the Lord Jesus, pleaded for his help (Zech 3).
By all which it appears, that this office comes behind, is provided as
a reserve, that we may have help at a pinch, and then be lifted out,
when we sink in mire, where there is no standing.

This is yet further hinted at by the several postures that Christ is
said to be in, as he exerciseth his priestly and advocate’s office. As
a Priest, he sits; as an Advocate, he stands (Isa 3:13). The Lord
stands up when he pleads; his sitting is more constant and of course
(Sit thou, Psa 110:1,4), but his standing is occasional, when Joshua is
indicted, or when hell and earth are broken loose against his servant
Stephen. For as Joshua was accused by the devil, and as then the angel
of the Lord stood by, so when Stephen was accused by men on earth, and
that charge seconded by the fallen angels before the face of God, it is
said, “the Lord Jesus stood on the right hand of God,” (Acts 7:55)-to
wit, to plead; for so I take it, because standing is his posture as an
Advocate, not as a Priest; for, as a Priest, he must sit down; but he
standeth as an Advocate, as has been showed afore (Heb 10:12).
Wherefore,

Third. The occasion of his exercising of this office of advocate is, as
hath been hinted already, when a child of God shall be found guilty
before God of some heinous sin, of some grievous thing in his life and
conversation. For as for those infirmities that attend the best, in
their most spiritual sacrifices; if a child of God were guilty of ten
thousand of them, they are of course purged, through the much incense
that is always mixed with those sacrifices in the golden censer that is
in the hand of Christ; and so he is kept clean, and counted upright,
notwithstanding those infirmities; and, therefore, you shall find that,
notwithstanding those common faults, the children of God are counted
good and upright in conversation, and not charged as offenders.
“David,” saith the text, “did that which was right in the eyes of the
Lord, and turned not aside from any thing that he commanded him, all
the days of his life, save only in the matter of Uriah the Hittite” (I
Kings 15:5). But was David, in a strict sense, without fault in all
things else? No, verily; but that was foul in a higher degree than the
rest, and therefore there God sets a blot; ay, and doubtless for that
he was accused by Satan before the throne of God; for here is adultery,
and murder, and hypocrisy, in David’s doings; here is notorious matter,
a great sin, and so a great ground for Satan to draw up an indictment
against the king; and a thundering one, to be sure, shall be preferred
against him. This is the time, then, for Christ to stand up to plead;
for now there is room for such a question-Can David’s sin stand with
grace? Or, Is it possible that a man that has done as he has, should
yet be found a saint, and so in a saved state? Or, Can God repute him
so, and yet be holy and just? or, Can the merits of the Lord Jesus
reach, according to the law of heaven, a man in this condition? Here is
a case dubious; here is a man whose salvation, by his foul offences, is
made doubtful; now we must to law and judgment, wherefore now let
Christ stand up to plead! I say, now was David’s case dubious; he was
afraid that God would cast him away, and the devil hoped he would, and
to that end charged him before God’s face, if, perhaps, he might get
sentence of damnation to pass upon his soul (Psa 51). But this was
David’s mercy, he had an Advocate to plead his cause, by whose wisdom
and skill in matters of law and judgment he was brought off of those
heavy charges, from those gross sins, and delivered from that eternal
condemnation, that by the law of sin and death, was due thereto.

This is then the occasion that Christ taketh to plead, as Advocate, for
the salvation of his people-to wit, the cause: He “pleadeth the cause
of his people” (Is 51:22). Not every cause, but such and such a cause;
the cause that is very bad, and by the which they are involved, not
only in guilt and shame, but also in danger of death and hell. I say,
the cause is bad, if the text be true, if sin can make it bad, yea, if
sin itself be bad-“If any man sin, we have an Advocate”; an Advocate to
plead for him; for him as considered guilty, and so, consequently, as
considered in a bad condition. It is true, we must distinguish between
the person and the sin; and Christ pleads for the person, not the sin;
but yet He cannot be concerned with the person, but he must be with the
sin; for though the person and the sin may be distinguished, yet they
cannot be separated. He must plead, then, not for a person only, but
for a guilty person, for a person under the worst of circumstances-“If
any man sin, we have an Advocate” for him as so considered.

When a man’s cause is good, it will sufficiently plead for itself, yea,
and for its master too, especially when it is made appear so to be,
before a just and righteous judge. Here, therefore, needs no advocate;
the judge himself will pronounce him righteous. This is evidently seen
in Job-“Thou movedst me against him (this said God to Satan), to
destroy him without cause” (Job 2:3). Thus far Job’s cause was good,
wherefore he did not need an advocate; his cause pleaded for itself,
and for its owner also. But if it was to plead good causes for which
Christ is appointed Advocate, then the apostle should have written
thus: If any man be righteous, we have an Advocate with the Father.
Indeed, I never heard but one in all my life preach from this text, and
he, when he came to handle the cause for which he was to plead,
pretended it must be good, and therefore said to the people, See that
your cause be good, else Christ will not undertake it. But when I heard
it, Lord, thought I, if this be true, what shall I do, and what will
become of all this people, yea, and of this preacher too? Besides, I
saw by the text, the apostle supposeth another cause, a cause bad,
exceeding bad, if sin can make it so. And this was one cause why I
undertook this work.

When we speak of a cause, we speak not of a person simply as so
considered; for, as I said before, person and cause must be
distinguished; nor can the person make the cause good but as he
regulates his action by the Word of God. If, then, a good, a righteous,
man doth what the law condemns, that thing is bad; and if he be
indicted for so doing, he is indicted for a bad cause; and he that will
be his advocate, must be concerned in and about a bad matter; and how
he will bring his client off, therein doth lie the mystery.

I know that a bad man may have a good cause depending before the judge,
and so also good men have (Job 31). But then they are bold in their own
cause, and fear not to make mention of it, and in Christ to plead their
innocency before the God of heaven, as well as before men (Psa 71:3-5.
II Cor 1:23. Gal 1:10. Phil 1:8). But we have in the text a cause that
all men are afraid of-a cause that the apostle concludes so bad that
none but Jesus Christ himself can save a Christian from it. It is not
only sinful, but sin itself-“If any man sin, we have an Advocate with
the Father.”

Wherefore there is in this place handled by the apostle, one of the
greatest mysteries under heaven-to wit, that an innocent and holy Jesus
should take in hand to plead for one before a just and righteous God,
that has defiled himself with sin; yea, that he should take in hand to
plead for such an one against the fallen angels, and that he should
also by his plea effectually rescue, and bring them off from the crimes
and curse whereof they were verily guilty by the verdict of the law,
and approbation of the Judge.

This, I say, is a great mystery, and deserves to be pried into by all
the godly, both because much of the wisdom of heaven is discovered in
it, and because the best saint is, or may be, concerned with it. Nor
must we by any means let this truth be lost, because it is the truth;
the text has declared it so, and to say otherwise is to belie the Word
of God, to thwart the apostle, to soothe up hypocrites, to rob
Christians of their privilege, and to take the glory from the head of
Jesus Christ (Luke 18:11,12).

The best saints are most sensible of their sins, and most apt to make
mountains of their mole hills. Satan also, as has been already hinted,
doth labour greatly to prevail with them to sin, and to provoke their
God against them, by pleading what is true, or by surmising evilly of
them, to the end they may be accused by him (Job 2:9). Great is his
malice toward them, great is his diligence in seeking their
destruction; wherefore greatly doth he desire to sift, to try, and
winnow them, if perhaps he may work in their flesh to answer his
design-that is, to break out in sinful acts, that he may have by law to
accuse them to their God and Father. Wherefore, for their sakes this
text abides, that they may see that, when they have sinned, “they have
an Advocate with the Father, Jesus Christ the righteous.” And thus have
I showed you the nature, the order, and occasion of this office of our
blessed Lord Jesus.

[HOW CHRIST MANAGES THE OFFICE OF AN ADVOCATE.]


II. I come now to show you how Jesus Christ doth manage this his office
of an Advocate for us. And that I may do this to your edification, I
shall choose this method for the opening of it-First. Show you how he
manages this office with his Father. Second. I shall show you how he
manages it before him against our adversary.

First. How he manages this his office of Advocate with his Father.

1. He doth it by himself, by no other as deputy under him, no angel, no
saint; no work has place here but Jesus, and Jesus only. This the text
implies: “We have an Advocate”; speaking of one, but one, one alone;
without an equal or an inferior. We have but one, and he is Jesus
Christ. Nor is it for Christ’s honour, nor for the honour of the law,
or of the justice of God, that any but Jesus Christ should be an
Advocate for a sinning saint. Besides, to assert the contrary, what
doth it but lessen sin, and make the advocateship of Jesus Christ
superfluous? It would lessen sin should it be removed by a saint or
angel; it would make the advocateship of Jesus Christ superfluous, yea,
needless, should it be possible that sin could be removed from us by
either saint or angel.

Again; if God should admit of more advocates than one, and yet make
mention of never an one but Jesus Christ; or if John should allow
another, and yet speak nothing but of Jesus only; yea, that an advocate
under that title should be mentioned but once, but once only in all the
book of God, and yet that divers should be admitted, stands neither
with the wisdom or love of God, nor with the faithfulness of the
apostle. But saints have but one Advocate, if they will use him, or
improve their faith in that office for their help, so; if not, they
must take what follows. This I thought good to hint at, because the
times are corrupt, and because ignorance and superstition always wait
for a countenance with us, and these things have a natural tendency to
darken all truth, so especially this, which bringeth to Jesus Christ so
much glory, and yieldeth to the godly so much help and relief.

2. As Jesus Christ alone is Advocate, so God’s bar, and that alone, is
that before which he pleads, for God is judge himself (Deut 32:36. Heb
12:23). Nor can the cause which now he is to plead be removed into any
other court, either by appeals or otherwise.

Could Satan remove us from heaven, to another court, he would certainly
be too hard for us, because there we should want our Jesus, our
Advocate, to plead our cause. Indeed, sometimes he impleads us before
men, and they are glad of the occasion, for they and he are often one;
but then we have leave to remove our cause, and to pray for a trial in
the highest court, saying, “Let my sentence come forth from thy
presence; let thine eyes behold the things that are equal” (Psa 17:2).
This wicked world doth sentence us for our good deeds, but how then
would they sentence us for our bad ones? But we will never appeal from
heaven to earth for right, for here we have no Advocate; “our Advocate
is with the Father, Jesus Christ the righteous.”

3. As he pleadeth by himself alone, and nowhere else but in the court
of heaven with the Father, so as he pleadeth with the Father for us, he
observeth this rule-

(1.) He granteth and confesseth whatever can rightly be charged upon
us; yet so as that he taketh the whole charge upon himself,
acknowledging the crimes to be his own. “O God,” says he, “thou knowest
my foolishness, and my sins”; my guiltiness “is not hid from thee” (Psa
69:5). And this he must do, or else he can do nothing. If he hides the
sin, or lesseneth it, he is faulty; if he leaves it still upon us, we
die. He must, then, take our iniquity to himself, make it his own, and
so deliver us; for having thus taken the sin upon himself, as lawfully
he may, and lovingly doth, “for we are members of his body” (’tis his
hand, ’tis his foot, ’tis his ear hath sinned), it followeth that we
live if he lives; and who can desire more? 5This, then, must be
thoroughly considered, if ever we will have comfort in a day of trouble
and distress for sin.

And thus far there is, in some kind, a harmony betwixt his being a
sacrifice, a priest, and an Advocate. As a sacrifice, our sins were
laid upon him (Isa 53). As a priest, he beareth them (Exo 28:38). And
as an Advocate, he acknowledges them to be his own (Psa 69:5). Now,
having acknowledged them to be his own, the quarrel is no more betwixt
us and Satan, for the Lord Jesus has espoused our quarrel, and made it
his. All, then, that we in this matter have to do, is to stand at the
bar by faith among the angels, and see how the business goes. O blessed
God! what a lover of mankind art thou! and how gracious is our Lord
Jesus, in his thus managing matters for us.

(2.) The Lord Jesus having thus taken our sins upon himself, next
pleads his own goodness to God on our behalf, saying, “Let not them
that wait on thee, O Lord God of hosts, be ashamed for my sake: let not
those that seek thee be confounded for my sake, O God of Israel:
because for thy sake I have borne reproach; shame hath covered my face”
(Psa 69:6,7). Mark, let them not be ashamed for my sake, let them not
be confounded for my sake. Shame and confusion are the fruits of guilt,
or of a charge for sin, (Jer 3:25), and are but an entrance into
condemnation (Dan 12:2. John 5:29). But behold how Christ pleads,
saying, Let not that be for my sake, for the merit of my blood, for the
perfection of my righteousness, for the prevalency of my intercession.
Let them not be ashamed for my sake, O Lord God of hosts. And let no
man object, because this text is in the Psalms, as if it were not
spoken by the prophet of Christ; for both John and Paul, yea, and
Christ himself, do make this psalm a prophecy of him. Compare verse 9
with John 2:17, and with Romans 15:3; and verse 21 with Matthew 27:48,
and Mark 15:25. But is not this a wonderful thing, that Christ should
first take our sins, and account them his own, and then plead the value
and worth of his whole self for our deliverance? For by these words,
“for my sake,” he pleads his own self, his whole self, and all that he
is and has; and thus he put us in good estate again, though our cause
was very bad.

To bring this down to weak capacities. Suppose a man should be indebted
twenty thousand pounds, but has not twenty thousand farthings wherewith
to pay; and suppose also that this man be arrested for this debt, and
that the law also, by which he is sued, will not admit of a penny bate;
this man may yet come well enough off, if his advocate or attorney will
make the debt his own, and will, in the presence of the judges, out
with his bags, and pay down every farthing. Why, this is the way of our
Advocate. Our sins are called debts (Matt 6:12). We are sued for them
at the law (Luke 12:59). And the devil is our accuser; but behold the
Lord Jesus comes out with his worthiness, pleads it at the bar, making
the debt his own (Mark 10:45. II Cor 3:5). And saith, Now let them not
be ashamed for my sake, O Lord God of hosts: let them not be confounded
for my sake, O God of Israel. And hence, as he is said to be an
Advocate, so he is said to be a propitiation, or amends-maker, or one
that appeaseth the justice of God for our sins-“If any man sin, we have
an Advocate with the Father, Jesus Christ the righteous; and he is the
propitiation for our sins.”

And who can now object against the deliverance of the child of God? God
cannot; for he, for Christ’s sake, according as he pleaded, hath
forgiven us all trespasses (Col 2:13, Eph 4:32). The devil cannot; his
mouth is stopped, as is plain in the case of Joshua (Zech 3). The law
cannot; for that approveth of what Christ has done. This, then, is the
way of Christ’s pleading. You must know, that when Christ pleads with
God, he pleads with a just and righteous God, and therefore he must
plead law, and nothing but law; and this he pleaded in both these
pleas-First, in confessing of the sin he justified the sentence of the
law in pronouncing of it evil; and then in his laying of himself, his
whole self, before God for that sin, he vindicated the sanction and
perfection of the law. Thus, therefore, he magnifies the law, and makes
it honourable, and yet brings off his client safe and sound in the view
of all the angels of God.

(3). The Lord Jesus having thus taken our sins upon himself, and
presented God with all the worthiness that is in his whole self for
them, in the next place he calleth for justice, or a just verdict upon
the satisfaction he hath made to God and to his law. Then proclamation
is made in open court, saying, “Take away the filthy garments from
him,” from him that hath offended, and clothe him with change of
raiment (Zech 3).

Thus the soul is preserved that hath sinned; thus the God of heaven is
content that he should be saved; thus Satan is put to confusion, and
Jesus applauded and cried up by the angels of heaven, and by the saints
on earth. Thus have I showed you how Christ doth advocate it with God
and his Father for us; and I have been the more particular in this,
because the glory of Christ, and the comfort of the dejected, are
greatly concerned and wrapped up in it. Look, then, to Jesus, if thou
hast sinned; to Jesus, as an Advocate pleading with the Father for
thee. Look to nothing else; for he can tell how, and that by himself,
to deliver thee; yea, and will do it in a way of justice, which is a
wonder; and to the shame of Satan, which will be his glory; and also to
thy complete deliverance, which will be thy comfort and salvation.

Second, But to pass this and come to the second thing, which is, to
show you how the Lord Jesus manages this his office of an Advocate
before his Father against the adversary; for he pleadeth with the
Father, but pleadeth against the devil; he pleadeth with the Father law
and justice, but against the adversary he letteth out himself.

I say, as he pleads against the adversary, so he enlargeth himself with
arguments over and besides those which he pleadeth with God his Father.

Nor is it meet or needful that our advocate, when he pleads against
Satan, should so limit himself to matter of law, as when he pleadeth
with his Father. The saint, by sinning, oweth Satan nothing; no law of
his is broken thereby; why, then, should he plead for the saving of his
people, justifying righteousness to him?

Christ, when he died, died not to satisfy Satan, but his Father; not to
appease the devil, but to answer the demands of the justice of God; nor
did he design, when he hanged on the tree, to triumph over his Father,
but over Satan; “He redeemed us,” therefore, “from the curse of the
law,” by his blood (Gal 3:13). And from the power of Satan, by his
resurrection (Heb 2:14). He delivered us from righteous judgment by
price and purchase; but from the rage of hell by fight and conquest.

And as he acted thus diversely in the work of our redemption, even so
he also doth in the execution of his Advocate’s office. When he
pleadeth with God, he pleadeth so; and when he pleadeth against Satan,
he pleadeth so; and how he pleadeth with God when he dealeth with law
and justice I have showed you. And now I will show you how he pleadeth
before him against the “accuser of the brethren.”

1. He pleads against him the well-pleasedness that his Father has in
his merits, saying, This shall please the Lord, or this doth or will
please the Lord, better than anything that can be propounded (Psa
69:31). Now this plea being true, as it is, being established upon the
liking of God Almighty; whatever Satan can say to obtain our
everlasting destruction is without ground, and so unreasonable. “I am
well pleased,” saith God (Matt 3:17); and again, “The Lord is well
pleased for his (Christ’s) righteousness’ sake” (Isa 42:21). All that
enter actions against others, pretend that wrong is done, either
against themselves or against the king. Now Satan will never enter an
action against us in the court above, for that wrong by us has been
done to himself; he must pretend, then, that he sues us, for that wrong
has, by us, been done to our king. But, behold, “We have an Advocate
with the Father,” and he has made compensation for our offences. He
gave himself for our offences. But still Satan maintains his suit; and
our God, saith Christ, is well pleased with us for this
compensation-sake, yet he will not leave off his clamour. Come, then,
says the Lord Jesus, the contention is not now against my people, but
myself, and about the sufficiency of the amends that I have made for
the transgressions of my people; but he is near that justifieth me,
that approveth and accepteth of my doings, therefore shall I not be
confounded. Who is mine adversary? Let him come near me! Behold, “the
Lord God will help me” (Isa 50:7-9). Who is he that condemneth me? Lo,
they all shall, were there ten thousand times as many more of them, wax
old as a garment; the moth shall eat them up. Wherefore, if the Father
saith Amen to all this, as I have showed already that he hath and doth,
the which also further appeareth, because the Lord God has called him
the Saviour, the Deliverer, and the Amen; what follows, but that a
rebuke should proceed from the throne against him? And this, indeed,
our Advocate calls for from the hand of his Father, saying, O enemy,
“the Lord rebuke thee”; yea, he doubles this request to the judge, to
intimate his earnestness for such a conclusion, or to show that the
enemy shall surely have it, both from our Advocate, and from him before
whom Satan has so grievously accused us (Zech 3).

For what can be expected to follow from such an issue in law as this
is, but sound and severe snibs from the judge upon him that hath thus
troubled his neighbour, and that hath, in the face of the country, cast
contempt upon the highest act of mercy, justice, and righteousness,
that ever the heavens beheld? 6 And all this is true with reference to
the case in hand, wherefore, “The Lord rebuke thee,” is that which, in
conclusion, Satan must have for the reward of his works of malice
against the children, and for his contemning of the works of the Son of
God. Now, our Advocate having thus established, by the law of heaven,
his plea with God for us against our accuser, there is way made for him
to proceed upon a foundation that cannot be shaken; wherefore, he
proceedeth in his plea, and further urges against this accuser of the
brethren.

2. God’s interest in this people; and prayeth that God would remember
that: “The Lord rebuke thee, O Satan; the Lord that hath chosen
Jerusalem, rebuke thee.” True, the church, the saints, are despicable
in the world; wherefore men do think to tread them down; the saints
are, also, weak in grace, but have corruptions that are strong, and,
therefore, Satan, the god of this world, doth think to tread them down;
but the saints have a God, the living, the eternal God, and, therefore,
they shall not be trodden down; yea, they “shall be holden up, for God
is able to make them stand” (Rom 14:4).

It was Haman’s mishap to be engaged against the queen, and the kindred
of the queen; it was that that made him he could not prosper; that
brought him to contempt and the gallows. Had he sought to ruin another
people, probably he might have brought his design to a desired
conclusion; but his compassing the death of the queen spoiled all.
Satan, also, when he fighteth against the church, must be sure to come
to the worst, for God has a concern in that; therefore, it is said,
“The gates of hell shall not prevail against it”; but this hindereth
not but that he is permitted to make almost what spoils he will of
those that belong not to God. Oh, how many doth he accuse, and soon get
out from God, against them, a license to destroy them! as he served
Ahab, and many more. But this, I say, is a very great block in his way
when he meddles with the children; God has an interest in them-“Hath
God cast away his people? God forbid!” (Rom 11:1,2). The text intimates
that they for sin had deserved it, and that Satan would fain have had
it been so; but God’s interest in them preserved them-“God hath not
cast away his people, which he foreknew.” Wherefore, when Satan
accuseth them before God, Christ, as he pleadeth his own worth and
merit, pleadeth also against him, that interest that God has in them.

And though this, to some, may seem but an indifferent plea; for what
engagement lieth, may they say, upon God to be so much concerned with
them, for they sin against him, and often provoke him most bitterly?
Besides, in their best state, they are altogether vanity, and a very
thing of nought-“What is man (sorry man), that thou art mindful of
him,” or that thou shouldest be so?

I answer, Though there lieth no engagement upon God for any worthiness
that is in man, yet there lieth a great deal upon God for the
worthiness that is in himself. God has engaged himself with his having
chosen them to be a people to himself; and by this means they are so
secured from all that all can do against them, that the apostle is
bold, upon this very account, to challenge all despite to do its worst
against them, saying, “Who shall lay anything to the charge of God’s
elect?” (Rom 8:33). Who? saith Satan; why, that will I. Ay, saith he,
but who can do it, and prevail? “It is God that justifieth, who is he
that condemneth?” (ver. 34). By which words the apostle clearly
declareth that charges against the elect, though they may be brought
against them, must needs prove ineffectual as to their condemnation;
because their Lord God still will justify, for that Christ has died for
them. Besides, a little to enlarge, the elect are bound to God by a
sevenfold cord, and a threefold one is not quickly broken.

(1.) Election is eternal as God himself, and so without variableness or
shadow of change, and hence it is called “an eternal purpose,” and a
“purpose of God” that must stand (Eph 3:11; Rom 9:11). (2.) Election is
absolute, not conditional; and, therefore, cannot be overthrown by the
sin of the man that is wrapped up therein. No works foreseen to be in
us was the cause of God’s choosing us; no sin in us shall frustrate or
make election void-“Who shall lay anything to the charge of God’s
elect? It is God that justifieth” (Rom 8:33; 9:11). (3.) By the act of
election the children are involved, wrapped up, and covered in Christ;
he hath chosen us in him; not in ourselves, not in our virtues, no, not
for or because of anything, but of his own will (Eph 1:4-11). (4.)
Election includeth in it a permanent resolution of God to glorify his
mercy on the vessels of mercy, thus foreordained unto glory (Rom
9:15,18,23). (5.) By the act of electing love, it is concluded that all
things whatsoever shall work together for the good of them whose call
to God is the fruit of this purpose, this eternal purpose of God (Rom
8:28-30). (6.) The eternal inheritance is by a covenant of free and
unchangeable grace made over to those thus chosen; and to secure them
from the fruits of sin, and from the malice of Satan, it is sealed by
this our Advocate’s blood, as he is Mediator of this covenant, who also
is become surety to God for them; to wit, to see them forthcoming at
the great day, and to set them then safe and sound before his Father’s
face after the judgment is over (Rom 9:23; Heb 7:22; 9:15,17-24; 13:20;
John 10:28,29). (7.) By this choice, purpose, and decree, the elect,
the concerned therein, have allotted them by God, and laid up for them,
in Christ, a sufficiency of grace to bring them through all
difficulties to glory; yea, and they, every one of them, after the
first act of faith-the which also they shall certainly attain, because
wrapped up in the promise for them-are to receive the earnest and first
fruits thereof into their souls (II Tim 1:9; Acts 14:22; Eph
1:4,5,13,14).

Now, put all these things together, and then feel if there be not
weight in this plea of Christ against the devil. He pleads God’s choice
and interest in his saints against him-an interest that is secured by
the wisdom of heaven, by the grace of heaven, by the power, will, and
mercy of God, in Christ-an interest in which all the three Persons in
the Godhead have engaged themselves, by mutual agreement and operation,
to make good when Satan has done his all. I know there are some that
object against this doctrine as false; but such, perhaps, are ignorant
of some things else as well as of this. However, they object against
the wisdom of God, whose truth it is, and against Christ our Advocate,
whose argument, as he is such, it is; yea, they labour, what in them
lieth, to wrest that weapon out of his hand, with which he so
cudgelleth the enemy when, as Advocate, he pleadeth so effectually
against him for the rescuing of us from the danger of judgment, saying,
“The Lord rebuke thee, O Satan, even the Lord that hath chosen
Jerusalem, rebuke thee.”

Third. As Christ, as Advocate, pleads against Satan the interest that
his Father hath in his chosen, so also he pleads against him by no less
authority-his own interest in them. “Holy Father,” saith he, “keep
through thine own name those whom thou hast given me” (John 17:11).
Keep them while in the world from the evil, the soul-damning evil of
it. These words are directed to the Father, but they are leveled
against the accusations of the enemy, and were spoken here to show what
Christ will do for his, against our foe, when he is above. How, I say,
he will urge before his Father his own interest in us against Satan,
and against all his accusations, when he brings them to the bar of
God’s tribunal, with design to work our utter ruin. And is there not a
great deal in it? As if Christ should say, Father, my people have an
adversary who will accuse them for their faults before thee; but I will
be their Advocate, and as I have bought them of thee, I will plead my
right against him (John 10:28). Our English proverb is, Interest will
not lie; interest will make a man do that which otherwise he would not.
How many thousands are there for whom Christ doth not so much as once
open his mouth, but leaves them to the accusations of Satan, and to
Ahab’s judgment, nay, a worse, because there is none to plead their
cause? And why doth he not concern himself with them? but because he is
not interested in them-“I pray not for the world, but for them which
thou hast given me, for they are thine; and all mine are thine, and I
am glorified in them” (John 17:9,10).

Suppose so many cattle in such a pound, and one goes by whose they are
not, doth he concern himself? No; he beholds them, and goes his way.
But suppose that at his return he should find his own cattle in that
pound, would he now carry it toward them as he did unto the other? No,
no; he has interest here, they are his that are in the pound; now he is
concerned, now he must know who put them there, and for what cause too
they are served as they are; and if he finds them rightfully there, he
will fetch them by ransom; but if wrongfully, he will replevy7 them,
and stand a trial at law with him that has thus illegally pounded his
cattle. And thus it is betwixt Jesus Christ and his. He is interested
in them; the cattle are his own, “his own sheep,” (John 10:3,4), but
pounded by some other, by the law, or by the devil. If pounded by the
law, he delivereth them by ransom; if pounded by the devil, he will
replevy them, stand a trial at law for them, and will be, against their
accuser, their Advocate himself. Nor can Satan withstand his plea,
though he should against them join argument with the law; forasmuch, as
has been proved before, he can and will, by what he has to produce and
plead of his own, save his from all trespasses, charges, and
accusations. Besides, all men know that a man’s proper goods are not
therefore forfeited, because they commit many, and them too great
transgressions-“And if any man sin, we have an Advocate with the
Father, Jesus Christ the righteous.” Now, the strength of this plea
thus grounded upon Christ’s interest in his people is great, and hath
many weighty reasons on its side; as-

1. They are mine; therefore in reason at my dispose, not at the dispose
of an adversary; for while a thing can properly be called mine, no man
has therewith to do but myself; nor doth (a man, nor) Christ close his
right to what he has by the weakness of that thing which is his proper
right. He, therefore, as an Advocate, pleadeth interest, his own
interest, in his people, and right must, with the Judge of all the
earth, take place-“Shall not the Judge of all the earth do right?” (Gen
18:25).

2. They cost him dear; and that which is dear bought is not easily
parted with (I Cor. 6:20). They were bought with “his blood” (Eph 1:7;
I Peter 1:18,19). They were given him for his blood, and therefore are
“dear children” (Eph 5:1); for they are his by the highest price; and
this price he, as Advocate, pleadeth against the enemy of our
salvation; yea, I will add, they are his, because he gave his all for
them (II Cor 8:9). When a man shall give his all for this or that, then
that which he so hath purchased is become his all. Now Christ has given
his all for us; he made himself poor for us, wherefore we are become
his all, his fullness; and so the church is called (Eph 1:23). Nay,
further, Christ likes well enough of his purchase, though it hath cost
him his all-“The lines,” says he, “are fallen to me in pleasant places;
I have a goodly heritage” (Psa 16:6). Now, put all these things
together, and there is a strong plea in them. Interest, such an
interest, will not be easily parted with. But this is not all; for,

3. As they cost him dear, so he hath made them near to himself, near by
way of relation. Now that which did not only cost dear, but that by way
of relation is made so, that a man will plead heartily for. Said David
to Abner, “Thou shalt not see my face, except thou first bring Michal,
Saul’s daughter, when thou comest to see my face” (II Sam 3:13,14).
Saul’s daughter cost me dear; I bought her with the jeopardy of my
life; Saul’s daughter is near to me; she is my beloved wife. He pleaded
hard for her, because she was dear and near to him. Now, I say, the
same is true in Christ; his people cost him dear, and he hath made them
near unto him; wherefore, to plead interest in them, is to hold by an
argument that is strong. (a.) They are his spouse, and he hath made
them so; they are his love, his dove, his darling, and he accounts them
so. Now, should a wretch attempt, in open court, to take a man’s wife
away from him, how would this cause the man to plead! Yea, and what
judge that is just, and knows that the man has this interest in the
woman pleaded for, would yield to, or give a verdict for the wretch,
against the man whose wife the woman is? Thus Christ, in pleading
interest-in pleading “thou gavest them me”-pleads by a strong argument,
an argument that the enemy cannot invalidate. True, were Christ to
plead this before a Saul (I Sam 25;44), or before Samson’s wife’s
father, the Philistine (Judg 14:20), perhaps such treacherous judges
would give it against all right. But, I have told you, the court in
which Christ pleads is the highest and the justest, and that from which
there can be no appeal; wherefore Christ’s cause, and so the cause of
the children of God, must be tried before their Father, from whose
face, to be sure, just judgment shall proceed. But,

(b.) As they are called his spouse, so they are called his flesh, and
members of his body. Now, said Paul to the church, “Ye are the body of
Christ, and members in particular” (I Cor 12:27; Eph 5:30). This
relation also makes a man plead hard. Were a man to plead for a limb,
or a member of his own, how would he plead? What arguments would he
use? And what sympathy and feeling would his arguments flow from? I
cannot lose a hand, I cannot lose a foot, cannot lose a finger; why,
saints are Christ’s members, his members are of himself. With what
strength of argument would a man plead the necessariness of his members
to him, and the unnaturalness of his adversary in seeking the
destruction of his members, and the deformity of his body! Yea, a man
would shuck and cringe, and weep, and entreat, and make demurs, and
halts, and delays, to a thousand years, if possible, before he would
lose his members, or any one of them.

But, I say, how would he plead and advocate it for his members, if
judge, and law, and reason, and equity, were all on his side, and if,
by the adversary, there could be nothing urged, but that against which
the Advocate had long before made provision for the effectual overthrow
thereof? And all this is true as to the case that lies before us. Thus
we see what strength there lieth in this second argument, that our
Advocate bringeth for us against the enemy. They are his flesh and
bones, his members; he cannot spare them; he cannot spare this,
because, nor that, because, nor any, because, they are his members. As
such, they are lovely to him; as such, they are useful to him; as such,
they are an ornament to him; yea, though in themselves they are feeble,
and through infirmity weak, much disabled from doing as they should.
Thus, “If any man sin, we have an Advocate with the Father, Jesus
Christ the righteous.” But,

4. As Christ, as Advocate, pleads for us, against Satan, his Father’s
interest in us and his own; so he pleadeth against him that right and
property that he hath in heaven, to give it to whom he will. He has a
right to heaven as Priest and King; it is his also by inheritance; and
since he will be so good a benefactor as to bestow this house on
somebody, but not for their deserts, but not for their goodness, and
since, again, he has to that end spilt his blood for, and taken a
generation into covenant relation to him, that it might be bestowed on
them; it shall be bestowed on them; and he will plead this, if there be
need, if his people sin, and if their accuser seeks, by their sin,
their ruin and destruction: “Father,” saith he, “I will that they also,
whom thou hast given me, be with me where I am; that they may behold my
glory, which thou hast given me” (John 17:24). Christ’s will is the
will of heaven, the will of God. Shall not Christ, then, prevail?

“I will,” saith Christ; “I will,” saith Satan; but whose will shall
stand? It is true, Christ in the text speaks more like an arbitrator
than an Advocate; more like a judge than one pleading at a bar. I will
have it so; I judge that so it ought to be, and must. But there is also
something of plea in the words both before his Father, and against our
enemy; and therefore he speaketh like one that can plead and determine
also; yea, like one that has power so to do. But shall the will of
heaven stoop to the will of hell? Or the will of Christ to the will of
Satan? Or the will of righteousness to the will of sin? Shall Satan,
who is God’s enemy, and whose charge wherewith he chargeth us for sin,
and which is grounded, not upon love to righteousness, but upon malice
against God’s designs of mercy, against the blood of Christ, and the
salvation of his people-I say, shall this enemy and this charge prevail
with God against the well-grounded plea of Christ, and against the
salvation of God’s elect, and so keep us out of heaven? No, no; Christ
will have it otherwise, he is the great donator, 8 and his eye is good.
True, Satan was turned out of heaven for that he sinned there, and we
must be taken into heaven, though we have sinned here; this is the will
of Christ, and, as Advocate, he pleads it against the face and
accusation of our adversary. Thus, “If any man sin, we have an Advocate
with the Father, Jesus Christ the righteous.” But,

5. As Christ, as Advocate, pleadeth for us, against Satan, his Father’s
interest in us, and his own, and pleadeth also what right he has to
dispose of the kingdom of heaven; so he pleadeth against this enemy,
that malice and enmity that is in him, and upon which chiefly his
charge against us is grounded, to the confusion of his face. This is
evident from the title that our Advocate bestows upon him, while he
pleads for us against him: “The Lord rebuke thee, O Satan, O enemy,”
saith he; for Satan is an enemy, and this name given him signifies so
much. And lawyers, in their pleas, can make a great matter of such a
circumstance as this; saying, My lord, we can prove that what is now
pleaded against the prisoner at the bar is of mere malice and hatred,
that has also a long time lain burning and raging in his enemy’s breast
against him. This, I say, will greatly weaken the plea and accusation
of an enemy. But, says Jesus Christ, “Father, here is a plea brought in
against my Joshua, that clothes him with filthy garments, but it is
brought in against him by an enemy, by an enemy in the superlative or
highest degree. One that hates goodness worse than he, and that loveth
wickedness more than the man against whom at this time he has brought
such a heinous charge.” Then leaving with the Father the value of his
blood for the accused, he turneth him to the accuser, and pleads
against him as an enemy: “O Satan, thou that accusest my spouse, my
love, my members, art SATAN, an enemy.” But it will be objected that
the things charged are true. Grant it; yet what law takes notice of the
plea of one who doth professedly act as an enemy? because it is not
done of love to truth, and justice, and righteousness, nor intended for
the honour of the king, nor for the good of the prosecuted; but to
gratify malice and rage, and merely to kill and destroy. There is,
therefore, a great deal of force and strength in an Advocate’s pleading
of such a circumstance against an accuser; especially when the crimes
now charged are those, and only those for which the law, in the due
execution of it, has been satisfied before; wherefore now a lawyer has
double and treble ground or matter to plead for his client against his
enemy. And this advantage against him has Jesus Christ.

Besides, it is well known that Satan, as to us, is the original cause
of those very crimes for which he accuses us at the bar of God’s
tribunal. Not to say anything of how he cometh to us, solicits us,
tempts us, flatters us, and always, in a manner, lies at us to do those
wicked things for which he so hotly pursues us to the bar of the
judgment of God. For though it is not meet for us thus to plead,-to
wit, laying that fault upon Satan, but rather upon ourselves,-yet our
advocate will do it, and make work of it too before God. “Simon, Simon,
behold, Satan hath desired to have you, that he might sift you as
wheat; but I have prayed for thee, that thy faith fail not” (Luke
22:31,32). He maketh here mention of Satan’s desires, by way of
advantage against him; and, doubtless, so he did in his prayer with God
for Peter’s preservation. And what he did here, while on earth, as a
Saviour in general, that he doth now in heaven as a Priest and an
Advocate in special.

I will further suppose that which may be supposed, and that which is
suitable to our purpose. Suppose, therefore, that a father that has a
child whom he loveth, but the child has not half that wit that some of
the family hath, and I am sure that we have less wit than angels; and
suppose, also, that some bad-minded neighbour, by tampering with,
tempting of, and by unwearied solicitations, should prevail with this
child to steal something out of his father’s house or grounds, and give
it unto him; and this he doth on purpose to set the father against the
child; and suppose, again, that it comes to the father’s knowledge that
the child, through the allurements of such an one, has done so and so
against his father; will he therefore disinherit this child? Yea,
suppose, again, that he that did tempt this child to steal, should be
the first that should come to accuse this child to its father for so
doing, would the father take notice of the accusation of such an
one?-No, verily, we that are evil can do better than so; how then
should we think that the God of heaven should do such a thing, since
also we have a brother that is wise, and that will and can plead the
very malice of our enemy that doth to us all these things against him
for our advantage?-I say, this is the sum of this fifth plea of Christ
our Advocate, against Satan. O Satan, says he, thou art an enemy to my
people; thou pleadest not out of love to righteousness, not to reform,
but to destroy my beloved and inheritance. The charge wherewith thou
chargest my people is thine own (Job 8:4-6). Not only as to a matter of
charge, but the things that thou accusest them of are thine, thine in
the nature of them. Also, thou hast tempted, allured, flattered, and
daily laboured with them, to do that for which now thou so willingly
would have them destroyed. Yea, all this hast thou done of envy to my
Father, and to godliness; of hatred to me and my people; and that thou
mightest destroy others besides (I Chron 21:1). And now, what can this
accuser say? Can he excuse himself? Can he contradict our Advocate? He
cannot; he knows that he is a Satan, an enemy, and as an adversary has
he sown his tares among the wheat, that it might be rooted up; but he
shall not have his end; his malice has prevented9 him, and so has the
care and grace of our Advocate. The tares, therefore, he shall have
returned unto him again; but the wheat, for all this, shall be gathered
into God’s barn (Matt 13:25-30).

Thus, therefore, our Advocate makes use, in his plea against Satan, of
the rage and malice that is the occasion of the enemy’s charge
wherewith he accuseth the children of God. Wherefore, when thou readest
these words, “O Satan,” say with thyself, thus Christ our Advocate
accuseth our adversary of malice and envy against God and goodness,
while he accuseth us of the sins which we commit, for which we are
sorry, and Christ has paid a price of redemption-“And (thus) if any man
sin, we have an Advocate with the Father, Jesus Christ the righteous.”
But,

6. Christ, when he pleads as an Advocate for his people, in the
presence of God against Satan, he can plead those very weaknesses of
his people for which Satan would have them damned, for their relief and
advantage. “Is not this a brand plucked out of the fire?” This is part
of the plea of our Advocate against Satan for his servant Joshua, when
he said, “The Lord rebuke thee, O Satan” (Zech3:2). Now, to be a brand
plucked out of the fire is to be a saint, impaired, weakened, defiled,
and made imperfect by sin; for so also the apostle means when he saith,
“And others save with fear, pulling them our of the fire; hating even
the garment spotted by the flesh” (Jude 23). By fire, in both these
places, we are to understand sin; for that it burns and consumes as
fire (Rom 1:27). Wherefore a man is said to burn when his lusts are
strong upon him; and to burn in lusts to others, when his wicked heart
runs wickedly after them (I Cor 7:9).

Also, when Abraham said, “I am but dust and ashes,” (Gen 18:27), he
means he was but what sin had left; yea, he had something of the smutch
and besmearings of sin yet upon him. Wherefore it was a custom with
Israel, in days of old, when they set days apart for confession of sin,
and humiliation for the same, to sprinkle themselves with, or to wallow
in dust and ashes, as a token that they did confess they were but what
sin had left, and that they also were defiled, weakened, and polluted
by it (Esth 4:1,3; Jer 6:26; Job 30:19, 42:6).

This, then, is the next plea of our goodly Advocate for us: O Satan,
this is “a brand plucked out of the fire.” As who should say, Thou
objected against my servant Joshua that he is black like a coal, or
that the fire of sin at times is still burning in him. And what then?
The reason why he is not totally extinct, as tow; is not thy pity, but
my Father’s mercy to him; I have plucked him out of the fire, yet not
so out but that the smell thereof is yet upon him; and my Father and I,
we consider his weakness, and pity him; for since he is as a brand
pulled out, can it be expected by my Father or me that he should appear
before us as clear, and do our biddings as well, as if he had never
been there? This is “a brand plucked out of the fire,” and must be
considered as such, and must be borne with as such. Thus, as
Mephibosheth pleaded for his excuse, his lameness,(II Sam 19:24-26), so
Christ pleads the infirm and indigent condition of his people, against
Satan, for their advantage. Wherefore Christ, by such pleas as these
for his people, doth yet further show the malice of Satan (for all this
burning comes through him), yea, and by it he moveth the heart of God
to pity us, and yet to be gentle, and long-suffering, and merciful to
us; for pity and compassion are the fruits of the yearning of God’s
bowels towards us, while he considereth us as infirm and weak, and
subject to slips, and stumbles, and falls, because of weakness.

And that Christ our Advocate, by thus pleading, doth turn things to our
advantage, consider, (1.) That God is careful, that through our
weakness, our spirits do not fail before him when he chides (Isa
57:16-18). (2.) “He stayeth his rough wind in the day of the east
wind,” and debates about the measure of affliction, when, for sin, we
should be chastened, lest we should sink thereunder (Isa 27:7-9). (3.)
He will not strictly mark what is done amiss, because if he should, we
cannot stand (Psa 130:3). (4.) When he threateneth to strike, his
bowels are troubled, and his repentings are kindled together (Hosea
11:8,9). (5.) He will spin out his patience to the utmost length,
because he knows we are such bunglers at doing (Jer 9:24). (6.) He will
accept of the will for the deed, because he knows that sin will make
our best performances imperfect (II Cor 8:12). (7.) He will count our
little a very great deal, for that he knows we are so unable to do
anything at all (Job 1:21). (8.) He will excuse the souls of his
people, and lay the fault upon their flesh, which has greatest affinity
with Satan, if through weakness and infirmity we do not do as we should
(Matt 26:41; Rom 7). Now, as I said, all these things happen unto us,
both infirmities and pity, because and for that we were once in the
fire, and for that the weakness of sin abides upon us to this day. But
none of this favour could come to us, nor could we, by any means, cause
that our infirmities should work for us thus advantageously; but that
Christ our Advocate stands our friend, and pleads for us as he doth.

But again, before I pass this over, I will, for the clearing of this,
present you with a few more considerations, which are of another
rank-to wit, that Christ our Advocate, as such, makes mention of our
weaknesses so, against Satan, and before his Father, as to turn all to
our advantage.

(1.) We are therefore to be saved by grace, because by reason of sin we
are disabled from keeping of the law (Deut 9:5; Isa 64:6). (2.) We have
given unto us the Spirit of grace to help, because we can do nothing
that is good without it (Eph 2:5; Rom 8:26). (3.) God has put Christ’s
righteousness upon us to cover our nakedness with, because we have none
of our own to do it withal (Phil 3:7,8; Eze 16:8). (4.) God alloweth us
to ride in the bosom of Christ to the grave, and from thence in the
bosom of angels to heaven, because our own legs are not able to carry
us thither (Isa 40:11, 46:4; Psa 48:14; Luke 16:22). (5.) God has made
his Son our Head, our Priest, our Advocate, our Saviour, our Captain,
that we may be delivered from all the infirmities and all the fiends
that attend us, and that plot to do us hurt (Eph 1:22; Col 1:18; Heb
7:21). (6.) God has put the fallen angels into chains, (II Peter 2:4;
Rev 20:1,2), that they might not follow us too fast, and has enlarged
us, (Psa 4:1), and directed our feet in the way of his steps, that we
may haste us to the strong tower and city of refuge for succour and
safety, and has given good angels a charge to look to us (Heb 1:14; Psa
34:7). (7.) God has promised that we, at our counting days, shall be
spared, “as a man spareth his own son that serveth him” (Mal 3:17).

Now, from all these things, it appears that we have indulgence at God’s
hand, and that our weaknesses, as our Christ manages the matter for us,
are so far off from laying a block or bar in the way to the enjoyment
of favour, that they also work for our good; yea, and God’s foresight
of them has so kindled his bowels and compassion to us, as to put him
upon devising of such things for our relief, which by no means could
have been, had not sin been with us in the world, and had not the best
of saints been “as a brand plucked out of the burning.”

I have seen men (and yet they are worse than God) take most care of,
and, also, best provide for, those of their children that have been
most infirm and helpless; 10 and our Advocate “shall gather his lambs
with his arms, and carry them in his bosom”; yea, and I know that there
is such an art in showing and making mention of weaknesses as shall
make the tears stand in a parent’s eyes, and as shall make him search
to the bottom of his purse to find out what may do his weakling good.
Christ, also, has that excellent art, as he is an Advocate with the
Father for us; he can so make mention of us and of our infirmities,
while he pleads before God, against the devil, for us, that he can make
the bowels of the Almighty yearn towards us, and to wrap us up in their
compassions. You read much of the pity, compassion, and of the yearning
of the bowels of the mighty God towards his people; all which, I think,
is kindled and made burn towards us, by the pleading of our Advocate. I
have seen fathers offended with their children; but when a brother had
turned a skillful advocate, the anger has been appeased, and the means
have been concealed. We read but little of this Advocate’s office of
Jesus Christ, yet much of the fruit of it is extended to the churches;
but as the cause of smiles, after offences committed, is made manifest
afterwards, so at the day when God will open all things, we shall see
how many times our Lord, as an Advocate, pleaded for us, and redeemed
us by his so pleading, unto the enjoyments of smiles and embraces, who,
for sin, but a while before, were under frowns and chastisements. And
thus much for the making out how Christ doth manage his office of being
an Advocate for us with the Father-“If any man sin, we have an Advocate
with the Father, Jesus Christ the righteous.”

[WHO HAVE CHRIST FOR AN ADVOCATE]


THIRDLY, And I shall come now to the third head; to wit, to show you
more particularly who they are that have Jesus Christ for their
Advocate.

In my handling of this head, I shall show, First, That this office of
an advocate differeth from that of a priest, and how. Second, I shall
show you how far Christ extendeth this his office of advocateship-I
mean, in matters concerning the people of God, And then, Third, I shall
come more directly to show who they are that have Christ for their
Advocate.

First, For the first of these, That this office of Christ, as an
Advocate, differeth from that of a Priest. That he is a Priest, a
Priest for ever, I heartily acknowledge; but that his priesthood and
advocateship should be one and the self-same office, I cannot believe.

1. Because they differ in name. We may as well say a father, as such,
is a son, or that father and son is the self-same relation, as say a
priest and an advocate, as to office, are but one and the same thing.
They differ in name as much as priest and sacrifice do: a priest is
one, and a sacrifice is another; and though Christ is Priest and
Sacrifice too, yet, as a Priest, he is not a Sacrifice, nor, as a
Sacrifice, a Priest.

2. As they differ in name, so they differ in the nature of office. A
priest is to slay a sacrifice; an advocate is to plead a cause; a
priest is to offer his sacrifice, to the end that, by the merit
thereof, he may appease; an advocate is to plead, to plead according to
law; a priest is to make intercession, by virtue of his sacrifice; an
advocate is to plead law, because amends is made.

3. As they differ in name and nature, so they also differ as to their
extent. The priesthood of Christ extendeth itself to the whole of God’s
elect, whether called or in their sins; but Christ, as Advocate,
pleadeth only for the children.

4. As they differ in name, in nature, and extent, so they differ as to
the persons with whom they have to do. We read not anywhere that
Christ, as Priest, has to do with the devil as an antagonist, but, as
an Advocate, he hath.

5. As they differ in these, so they differ as to the matters about
which they are employed. Christ, as Priest, concerns himself with every
wry thought, and, also, with the least imperfection or infirmity that
attends our most holy things; but Christ, as Advocate, doth not so, as
I have already showed.

6. So that Christ, as Priest, goes before, and Christ, as an Advocate,
comes after; Christ, as Priest, continually intercedes; Christ, as
Advocate, in case of great transgressions, pleads: Christ, as Priest,
has need to act always, but Christ, as Advocate, sometimes only.
Christ, as Priest, acts in times of peace; but Christ, as Advocate, in
times of broils, turmoils, and sharp contentions; wherefore, Christ, as
Advocate, is, as I may call him, a reserve, and his time is then to
arise, to stand up and plead, when HIS are clothed with some filthy sin
that of late they have fallen into, as David, Joshua, or Peter. When
some such thing is committed by them, as ministereth to the enemy a
show of ground to question the truth of their grace; or when it is a
question, and to be debated, whether it can stand with the laws of
heaven, with the merits of Christ, and the honour of God, that such a
one should be saved. Now let an advocate come forth, now let him have
time to plead, for this is a fit occasion for the saints’ Advocate to
stand up to plead for the salvation of his people. But,

Second, I come next to show you how far this office of an Advocate is
extended. I hinted at this before, so now shall be the more brief. 1.
By this office he offereth no sacrifice; he only, as to matter of
justice, pleads the sacrifice offered. 2. By this office he obtains the
conversion of none; he only thereby secureth the converted from the
damnation which their adversary, for sins after light and profession,
endeavoureth to bring them to. 3. By this office he prevents not
temporal punishment, but by it he chiefly preserveth the soul from
hell. 4. By this office he brings in no justifying righteousness for
us, he only thereby prevaileth to have the dispose of that brought in
by himself, as Priest, for the justifying of those, by a new and fresh
act, who had made their justification doubtful by new falls into sin.
And this is plain in the history of our Joshua, so often mentioned
before (Zech 3). 5. As Priest, he hath obtained eternal redemption for
us; and as Advocate, he by law, maintaineth our right thereto, against
the devil and his angels.

Third, I come now to show you who they are that have Jesus Christ for
their Advocate. And this I shall do-first, more generally, and then
shall be more particular and distinct about it.

1. More generally. They are all the truly gracious; those that are the
children by adoption; and this the test affirmeth-“My little children,
these things write I unto you, that ye sin not. And if any man sin, we
have an Advocate with the Father, Jesus Christ the righteous.” They
are, then, the children, by adoption, that are the persons concerned in
the advocateship of Jesus Christ. The priesthood of Christ extendeth
itself to the whole body of the elect, but the advocateship of Christ
doth not so. This is further cleared by this apostle; and in this very
text, if you consider what immediately follows-“We have an Advocate,”
says he, “and he is the propitiation for our sins.” He is our Advocate,
and also our Priest. As an Advocate, ours only; but as a propitiation,
not ours only, but also for the sins of the whole world; to be sure,
for the elect throughout the world, and they that will extend it
further, let them.

And I say again, had he not intended that there should have been a
straiter limit put to the Advocateship of Christ than he would have us
put to his priestly office, what needed he, when he speaketh of the
propitiation which relates to Christ as Priest, have added-“And not for
ours only”? As an Advocate, then, he engageth for us that are children;
and as a Priest, too, he hath appeased God’s wrath for our sins; but as
an Advocate his offices are confined to the children only, but as a
Priest he is not so. He is the propitiation for our sins, and not for
ours only. The sense, therefore, of the apostle should, I think, be
this-That Christ, as a Priest, hath offered a propitiatory sacrifice
for all; but as an Advocate he pleadeth only for the children.
Children, we have an Advocate to ourselves, and he is also our Priest;
but as he is a Priest, he is not ours only, but maketh, as such, amends
for all that shall be saved. The elect, therefore, have the Lord Jesus
for their Advocate then, and then only, when they are by calling put
among the children; because, as Advocate, he is peculiarly the
children’s-“My little children, WE have an Advocate.”

Objection. But he also saith, “If any man sin, we have an Advocate”;
any man that sinneth seems, by the text, notwithstanding what you say,
“to have an Advocate with the Father.”

Answer. By any man, must not be meant any of the world, nor any of the
elect, but any man in faith and grace; for he still limits this general
term, “any man,” with this restriction, “we”-Children, “if any man sin,
we have an Advocate.” We, any man of us. And this is yet further made
appear, since he saith that it is to them he writes, not only here, but
further in this chapter-“I write unto YOU, little children; I write
unto you, fathers; I write unto you, young men” (I John 2: 12,13).
These are the persons intended in the text, for under these three heads
are comprehended all men; for they are either children, and so men in
nature, or young men, and so men in strength; or else they are fathers,
and so aged, and of experience. Add to this, by “any man,” that the
apostle intendeth not to enlarge himself beyond the persons that are in
grace; but to supply what was wanting by that term “little children”;
for since the strongest saint may have heed of an Advocate, as well as
the most feeble of the flock, why should the apostle leave it to be so
understood as if the children, and the children only, had an interest
in that office? Wherefore, after he had said, “My little children, I
write unto you, that ye sin not”; he then adds, with enlargement, “If
any man sin, we have an Advocate with the Father.” Yet the little
children may well be mentioned first, since they most want the
knowledge of it, are most feeble, and so by sin may be forced most
frequently to act faith on Christ, as Advocate. Besides, they are most
ready, through temptation, to question whether they have so good a
right to Christ in all his offices as have better and more well-grown
saints; and, therefore, they, in this the apostle’s salutation, are
first set down in the catalogue of names-“My little children, I write
unto you, that ye sin not. If any man sin, we have an Advocate with the
Father, Jesus Christ the righteous.” So, then, the children of God are
they who have the Lord Jesus, an Advocate for them with the Father. The
least and biggest, the oldest and youngest, the feeblest and the
strongest; ALL the children have an Advocate with the Father, Jesus
Christ the righteous.

(1.) Since, then, the children have Christ for their advocate, art thou
a child? Art thou begotten of God by his Word? (James 1:18). Hast thou
in thee the spirit of adoption? (Gal 4:1-6). Canst thou in faith say,
Father, Father, to God? Then is Christ thy Advocate, thine Advocate,
“now to appear in the presence of God for thee” (Heb 9:24). To appear
there, and to plead there, in the face of the court of heaven, for
thee; to plead there against thine adversary, whose accusations are
dreadful, whose subtlety is great, whose malice is inconceivable, and
whose rage is intolerable; to plead there before a just God, a
righteous God, a sin-revenging God: before whose face thou wouldst die
if thou wast to show thyself, and at his bar to plead thine own cause.
But,

(2.) There is a difference in children; some are bigger than some;
there are children and little children-“My little children, I write
unto you.” Little children; some of the little children can neither say
Father, nor so much as know that they themselves are children.

This is true in nature, and so it is in grace; wherefore,
notwithstanding what was said under the first head, it doth not follow,
that if I be a child I must certainly know it, and also be able to call
God, Father. Let the first, then, serve to poise and balance the
confident ones, and let this be for the relief of those more feeble;
for they that are children, whether they know it or no, have Jesus
Christ for their Advocate, for Christ is assigned to be our Advocate by
the Judge, by the King, by our God and Father, although we have not
known it. True, at present, there can come from hence, to them that are
thus concerned in the advocateship of Christ, but little comfort; but
yet it yields them great security; they have “an Advocate with the
Father, Jesus Christ the righteous.” God knows this, the devil feels
this, and the children shall have the comfort of it afterwards. I say,
the time is coming when they shall know that even then, when they knew
it not, they had an Advocate with the Father; an Advocate who was
neither loath, nor afraid, nor ashamed, to plead for their defense
against their proudest foe. And will not this, when they know it, yield
them comfort? Doubtless it will; yea, more, and of a better kind, than
that which flows from the knowledge that one is born to crowns and
kingdoms.

Again; as he is an Advocate for the children, so he is also, as before
was hinted, for the strong and experienced; for no strength in this
world secureth from the rage of hell; nor can any experience, while we
are here, fortify us against his assaults. There is also an incidency
in the best to sin; and the bigger man, the bigger fall; for the more
hurt, the greater damage. Wherefore it is of absolute necessity that an
advocate be provided for the strong as for the weak. “Any man”; he that
is most holy, most reformed, most refined, and most purified, may as
soon be in the dirt as the weakest Christian; and, so far as I can see,
Satan’s design is against them most. I am sure the greatest sins have
been committed by the biggest saints. This wayfaring man came to
David’s house, and when he stood up against Israel, he provoked David
to number the people (II Sam 12:4,7; I Chron 21:1). Wherefore they have
as much need of an advocate as have the youngest and most feeble of the
flock. What a mind had he to try a fall with Peter! And how quickly did
he break the neck of Judas! The like, without doubt, he had done to
Peter, had not Jesus, by stepping in, prevented. As long as sin is in
our flesh, there is danger. Indeed, he saith of the young men that they
are strong, and that they have overcome the wicked one; but he doth not
say they have killed him. As long as the devil is alive there is
danger; and though a strong Christian may be too hard for, and may
overcome him in one thing, he may be too hard for, yea, and may
overcome him two for one afterwards. Thus he served David, and thus he
served Peter, and thus he, in our day, has served many more. The
strongest are weak, the wisest are fools, when suffered to be sifted as
wheat in Satan’s sieve; yea, and have often been so proved, to the
wounding of their great hearts, and the dishonour of religion. To
conclude this: God of his mercy hath sufficiently declared the truth of
what I say, by preparing for the best, the strongest, and most
sanctified, as well as for the least, weakest, and most feeble saint,
as Advocate-“My little children, I write unto you, that ye sin not. And
if any man sin, we have an Advocate with the Father, Jesus Christ the
righteous.”

2. But some may object, that what has been said as to discovering for
whom Christ is an Advocate has been too general, and, therefore, would
have me come more to particulars, else they can get no comfort. Well,
inquiring soul, so I will; and, therefore, hearken to what I say.

(1.) Wouldest thou know whether Christ is thine Advocate or no? I ask,
Hast thou entertained him so to be? When men have suits of law
depending in any of the king’s courts above, they entertain their
attorney or advocate to plead their cause, and so he pleads for them. I
say, hast thou entertained Jesus Christ for thy lawyer to plead thy
cause? “Plead my cause, O Lord,” said David (Psa 35:1); and again,
“Judge me, O God, and plead my cause” (Psa 43:1). This, therefore, is
the first thing that I would propound to thee: Hast thou, with David,
entertained him for thy lawyer, or, with good Hezekiah, cried out, “O
Lord, I am oppressed; undertake for me” (Isa 38:14). What sayest thou,
soul? Hast thou been with him, and prayed him to plead thy cause, and
cried unto him to undertake for thee? This I call entertaining of him
to be thy advocate, and I choose to follow the similitude, both because
the Scripture seems to smile upon such a way of discourse, and because
thy question doth naturally lead me to it. Wherefore, I ask again, hast
thou been with him? Hast thou entertained him? Hast thou desired him to
plead thy cause?

Question. Thou wilt say unto me, How should I know that I have done so?

Answer. I answer, Art thou sensible that thou hast an action commenced
against thee in that high court of justice that is above? I say, Art
thou sensible of this? For the defendants-and all God’s people are
defendants-do not use to entertain their lawyers, but from knowledge,
that an action either is, or may be, commenced against them before the
God of heaven. If thou sayest yea, then I ask, Who told thee that thou
standest accused for transgression before the judgment-seat of God? I
say, Who told thee so? Hath the Holy Ghost, hath the world, or hath thy
conscience? For nothing else, as I know of, can bring such tidings to
thy soul.

Again; Hast thou found a failure in all others that might have been
entertained to plead thy cause? Some make their sighs, their tears,
their prayers, and their reformations, their advocates-“Hast thou tried
these, and found them wanting?” Hast thou seen thy state to be
desperate, if the Lord Jesus doth not undertake to plead thy cause? for
Jesus is not entertained so long as men can make shift without him. But
when it comes to this point I perish for ever, notwithstanding the help
of all, if the Lord Jesus steps not in. Then Lord Jesus, Lord Jesus,
good Lord Jesus! undertake for me. Hast thou therefore been with Jesus
Christ as concerned in thy soul, as heartily concerned about the action
that thou perceivest to be commenced against thee?

Question. You will say, How should I know that?

Answer. I answer, Hast thou well considered the nature of the crime
wherewith thou standest charged at the bar of God? Hast thou also
considered the justness of the Judge? Again I ask, Hast thou considered
what truth, as to matter of fact, there is in the things whereof thou
standest accused? Also, Hast thou considered the cunning, the malice,
and diligence of thy adversary, with the greatness of the loss thou art
like to sustain, shouldst thou with Ahab, in the book of Kings, (I
Kings 22:17-23), or with the hypocrites in Isaiah, (Isa 6:5-10), have
the verdict of the Lord God go out from the throne against thee? I ask
thee these questions, because if thou art in the knowledge of these
things to seek, or if thou art not deeply concerned about the greatness
of the damage that will certainly overtake thee, and that for ever,
shouldest thou be indeed accused before God, and have none to plead thy
cause, thou hast not, nor canst not, let what will come upon thee, have
been with Jesus Christ to plead thy cause; and so, let thy case be
never so desperate, thou standest alone, and hast no helper (Job 30:13,
9:13) Or if thou hast, they, not being the advocate of God’s
appointing, must needs fall with thee, and with thy burden. Wherefore,
consider of this seriously, and return thy answer to God, who can tell
if truth shall be found in thy answers, better by far than any; for it
is he that tries the reins and the heart, and therefore to him I refer
thee. But,

(2.) Wouldst thou know whether Jesus Christ is thine advocate? Then I
ask again, Hast thou revealed thy cause unto him?-I say, Hast thou
revealed thy cause unto him? For he that goeth to law for his right,
must not only go to a lawyer, and say, Sir, I am in trouble, and am to
have a trial at law with mine enemy, pray undertake my cause; but he
must also reveal to his lawyer his cause. He must go to him and tell
him what is the matter, how things stand, where the shoe pinches, and
so. Thus did the church of old, and thus doth every true Christian now;
for though nothing can be hid from him, yet he will have things out of
thine own mouth; he will have thee to reveal thy matters unto him (Matt
20:32). “O Lord of hosts,” said Jeremiah, “that judgest righteously,
that triest the reins and the heart, let me see thy vengeance on them:
for unto thee have I revealed my cause” (Jer 11:20). And again; “But, O
Lord of hosts, that triest the righteous, and seest the reins and the
heart, let me see thy vengeance on them; for unto thee have I opened my
cause” (Jer 20:12). Seest thou here, how saints of old were wont to do?
how they did, not only in a general way, entreat Christ to plead their
cause, but in a particular way, go to him and reveal, or open their
cause unto him?

O! it is excellent to behold how some sinners will do this when they
get Christ and themselves in a closet alone; when they, upon their bare
knees, are pouring out of their souls before him; or, like the woman in
the gospel, telling him all the truth (Mark 5). O! saith the soul,
Lord, I am come to thee upon an earnest business; I am arrested by
Satan; the bailiff was mine own conscience, and I am like to be accused
before the judgment-seat of God. My salvation lies at stake; I am
questioned for my interest in heaven; I am afraid of the Judge; my
heart condemns me (I John 3:20). Mine enemy is subtle, and wanteth not
malice to prosecute me to death, and then to hell. Also, Lord, I am
sensible that the law is against me, for indeed I have horribly sinned,
and thus and thus have I done. Here I lie open to law, and there I lie
open to law; here I have given the adversary advantage, and there he
will surely have a hank11 against me. Lord, I am distressed, undertake
for me! And there are some things that thou must be acquainted with
about thine Advocate, before thou wilt venture to go thus far with him.
As,

(a.) Thou must know him to be a friend, and not an enemy, unto whom
thou openest thy heart; and until thou comest to know that Christ is a
friend to thee, or to souls in thy condition, thou wilt never reveal
thy cause unto him, not thy whole cause unto him. And it is from this
that so many that have soul causes hourly depending before the throne
of God, and that are in danger every day of eternal damnation, forbear
to entertain Jesus Christ for their Advocate, and so wickedly conceal
their matters from him; but “he that hideth his sins shall not prosper”
(Prov 28:13)

FOOTNOTE: Quoted from the Genevan, or Puritan translation.-ED. This,
therefore, must first be believed by thee before thou wilt reveal thy
cause unto him.

(b.) A man, when his estate is called in question, I mean his right and
title thereto, will be very cautious, especially if he also questions
his title to it himself, unto whom he reveals that affair; he must know
him to be one that is not only friendly, but faithful, to whom he
reveals such a secret as this. Why, thus it is with Christ and the
soul. If the soul is not somewhat persuaded of the faithfulness of
Christ-to wit, that if he can do him no good, he will do him no harm,
he will never reveal his cause unto him, but will seek to hide his
counsel from the Lord. This, therefore, is another thing by which thou
mayest know that thou hast Christ for thine Advocate, if thou hast
heartily and in very deed revealed thy cause unto him. Now, they that
do honestly reveal their cause to their lawyer, will endeavour to
possess him, as I hinted before, with the worst; they will, with words,
make it as bad as they may; for, think they, by that means I shall
prepare him for the worst that mine enemy can do. And thus souls deal
with Jesus Christ; see Psalms 51 and 38, with several others that might
be named, and see if God’s people have not done so. “I said,” saith
David, “I will confess my transgressions unto the Lord; and thou
forgavest the iniquity of my sin.” But,

(3.) Hast thou Jesus Christ for thine Advocate? or wouldst thou know if
thou hast? Then I ask again, Hast thou committed thy cause to him? When
a man entertains12 his lawyer to stand for him and to plead his cause,
he doth not only reveal, but commit his cause unto him. “I would seek
unto God,” says Eliphaz to Job, “and unto God would I commit my cause”
(Job 5:8). Now there is a difference betwixt revealing my cause and
committing of it to a man. To reveal my cause is to open it to one; and
to commit it to him is to trust it in his hand. Many a man will reveal
his cause to him unto whom he will yet be afraid to commit it; but now,
he that entertains a lawyer to plead his cause, doth not only reveal
but commit his cause into him. As, suppose right to his estate be
called in question; why, then, he not only reveals his cause to his
lawyer, but puts into his hands his evidences, deeds, leases,
mortgages, bonds, or what else he hath, to show a title to his estate
by. And thus doth Christians deal with Christ; they deliver up all unto
him-to wit, all their signs, evidences, promises, and assurances, which
they have thought they had for heaven and the salvation of their souls,
and have desired him to peruse, to search, and try them every one. “And
see if there be any wicked way in me, and lead me in the way
everlasting” (Psa 139:23-24). This is committing of thy cause to
Christ, and this is the hardest task of all, for the man that doth
thus, he trusteth Christ with all; and it implieth, that he will live
and die, stand and fall, lose and win, according as Christ will manage
his business. Thus did Paul, (II Tim 1:12), and thus Peter admonishes
us to do. Now he that doth this must be convinced,

(a.) Of the ability of Jesus Christ to defend him; for a man will not
commit so great a concern as his all is to his friend. No; not to his
friend, be he never so faithful, if he perceives not in him ability to
save him, and to preserve what he hath, against all the cavils of an
enemy. And hence it is that the ability of Jesus Christ, as to the
saving of his people, is so much insisted on in the Scripture; as, “I
have laid help upon one that is mighty” (Psa 89:19). “I that speak in
righteousness, mighty to save” (Isa 63:1). And again, “He shall send
them a Saviour, and a great one” (Isa 19:20).

(b.) As they must be convinced of his ability to help them, so they
must of his courage; a man that has parts sufficient may yet fail his
friend for want of courage; wherefore, the courage and greatness of
Christ’s Spirit, as to his undertaking of the cause of his people, is
also amply set out in Scripture. “He shall not fail nor be discouraged,
till he have set judgment in the earth,” “till he send forth judgment
unto victory” (Isa 42:4; Matt 12:20).

(c.) They must also be convinced of his willingness to do this for
them; for though one be able and of courage sufficient, yet if he is
not willing to undertake one’s cause, what is it the better? Wherefore,
he declareth his willingness also, and how ready he is to stand up to
plead the cause of the poor and of them that are in want. “The Lord
will plead their cause, and spoil the soul of those that spoiled them”
(Prov 22:23).

(d.) They must also be convinced of this-that Christ is tender, and
will not be offended at the dullness of his client. Some men can reveal
their cause to their lawyers better than some, and are more serviceable
and handy in that affair than others. But, saith the Christian, I am
dull and stupid that way, will not Christ be shuff13 and shy with me
because of this? Honest heart! He hath a supply of thy defects14 in
himself, and knoweth what thou wantest, and where the shoe pinches,
though thou art not able distinctly to open matters to him. The child
is pricked with a pin, and lies crying in the mother’s lap, but cannot
show its mother where the pin is; but there is pity enough in the
mother to supply this defect of the child; wherefore she undresses it,
opens it, searches every clout from head to the foot of the child, and
so finds where the pin is. Thus will thy lawyer do; he will search and
find out thy difficulties, and where Satan seeketh an advantage of
thee, accordingly will provide his remedy.

(e.) O, but will he not be weary? The prophet complains of some, “that
they weary God” (Isa 7:13). And mine is a very cross and intricate
cause; I have wearied many a good man while I have been telling my tale
unto him, and I am afraid that I shall also weary Jesus Christ. Answer.
Soul, he suffered and did bear with the manners of Israel forty years
in the wilderness; and hast thou tried him half so long? (Acts 13:18).
The good souls that have gone before thee have found him “a tried
stone,” a sure one to be trusted to as to this (Isa 28:16). And the
prophet saith positively that “he fainteth not, neither is weary”; and
that “there is no searching of his understanding” (Isa 40:28). Let all
these things prevail with thee to believe, that if thou hast committed
by cause unto him, he will bring it to pass, to a good pass, to so good
a pass as will glorify God, honour Christ, save thee, and shame the
devil. But,

(4.) Wouldst thou know whether Jesus Christ is thine Advocate, whether
he has taken in hand to plead thy cause? Then, I ask, dost thou,
together with what has been mentioned before, wait upon him according
to his counsel, until things shall come to a legal issue? Thus must
clients do. There is a great many turnings and windings about suits and
trials at law; the enemy, also, with his supersedeas15 cavils, and
motions, often defers a speedy issue; wherefore, the man whose is the
concern must wait; as the prophet said, “I will look,” said he, “unto
the Lord; I will wait for the God of my salvation.” But how long,
prophet, wilt thou wait? Why, says he, “until he plead my cause, and
execute judgment for me” (Micah 7:7-10).

Perhaps when thy cause is tried, things for the present are upon this
issue; thy adversary, indeed, is cast, but whether thou shalt have an
absolute discharge, as Peter had, or a conditional one, as David, and
as the Corinthians had, that is the question (II Sam 12:10-14). True,
thou shalt be completely saved at last; but yet whether it is not best
to leave to thee a memento of God’s displeasure against thy sin, by
awarding that the sword shall never depart from thy house, or that some
sore sickness or other distresses shall haunt thee as long as thou
livest, or, perhaps, that thou shalt walk without the light of God’s
countenance for several years and a day. Now, if any of these three
things happen unto thee, thou must exercise patience, and wait; thus
did David-“I waited patiently”; and again he exercises his soul in this
virtue, saying “My soul, wait thou only upon God; for my expectation is
from him” (Psa 62:5). For now we are judged of the Lord, that we may
not be condemned with the world. And by this judgment, though it sets
us free from their damnation, yet we are involved in many troubles,
and, perhaps, must wait many a day before we can know that, as to the
main, the verdict hath gone on our side. Thus, therefore, in order to
thy waiting upon him without fainting, it is meet that thou shouldest
know the methods of him that manages thy cause for thee in heaven; and
suffer not mistrust to break in and bear sway in thy soul, for “he
will” at length “bring thee forth to the light, and thou shalt behold
his righteousness. She, also, that is thine enemy shall see it, and
shame shall cover her which saith unto thee, Where is the Lord thy
God?” (Micah 7: 9-10).

Question. But what is it to wait upon him according to his counsel?

Answer. (a.) To wait is to be of good courage, to live in expectation,
and to look for deliverance, though thou hast sinned against thy God.
“Wait on the Lord, be of good courage, and he shall strengthen thine
heart; wait, I say, on the Lord” (Psa 27:14).

(b.) To wait upon him is to keep his way, to walk humbly in his
appointments. “Wait on the Lord, and keep his way, and he shall exalt
thee to inherit the land” (Psa 37:34).

(c.) To wait upon him is to observe and keep those directions which he
giveth thee; to observe even while he stands up to plead thy cause; for
without this, or not doing this, a man may mar his cause in the hand of
him that is to plead it; wherefore, keep thee far from an evil matter,
have no correspondence with thine enemy, walk humbly for the wickedness
thou hast committed, and loathe and abhor thyself for it, in dust and
ashes. To these things doth the Scripture everywhere direct us.

(d.) To wait, is also to incline, to hearken to those further
directions which thou mayest receive from the mouth of thine advocate,
as to any fresh matters that may forward and expedite a good issue of
thine affair in the court of heaven. The want of this was the reason
that the deliverance of Israel did linger so long in former times. “O,”
says he, “that my people had hearkened unto me, and Israel had walked
in my ways! I should soon have subdued their enemies, and turned my
hand against their adversaries. The haters of the Lord should have
submitted themselves unto him; but their time should have endured for
ever” (Psa 81:13-15).

(e.) Also, if it tarry long, wait for it. Do not conclude that thy
cause is lost because at present thou dost not hear from court. Cry, if
thou wilt, O, when wilt thou come unto me? But never let such a wicked
thought pass through thy heart, saying, “This evil is of the Lord; what
should I wait for the Lord any longer?” (II Kings 6:33).

(f.) But take heed that thou turnest not thy waiting into sleeping.
Wait thou must, and wait patiently too; but yet wait with much longing
and earnestness of spirit, to see or hear how matters go above. You may
observe, that when a man that dwells far down in the country, and has
some business at the term, in this or another of the king’s courts,
though he will wait his lawyer’s time and convenience, yet he will so
wait as still to inquire at the post house, or at the carrier’s, or if
a neighbour comes down from term, at his mouth, for letters, or any
other intelligence, if possibly he may arrive to know how his cause
speeds, and whether his adversary, or he, has the day. Thus, I say,
thou must wait upon thine Advocate. His ordinances are his post house,
his ministers are his carriers, where tidings from heaven are to be
had, and where those that are sued in that court by the devil may, at
one time or another, hear from their lawyer, their advocate, how things
are like to go. Wherefore, I say, wait at the posts of wisdom’s house,
go to ordinances with expectation to hear from thy Advocate there; for
he will send in due time; “though it tarry, wait for it; because it
will surely come, it will not tarry” (Hab 2:1-3). And now, soul, I have
answered thy request, and let me hear what thou sayest unto me.

Soul.-Truly, says the soul, methinks that by what you have said, I may
have this blessed Jesus to be mine Advocate; for I think, verily, I
have entertained him to be mine Advocate. I have also revealed my cause
unto him, yea, committed both it and myself unto him; and, as you say,
I wait; oh! I wait! and my eyes fail with looking upward. Fain would I
hear how my soul standeth in the sight of God, and whether my sins,
which I have committed since light and grace were given unto me, be by
mine Advocate, taken out of the hand of the devil, and by mine Advocate
removed as far from me as the ends of the earth are asunder; whether
the verdict has gone on my side, and what a shout there was among the
angels when they saw it went well with me! But alas! I have waited, and
that a long time, and have, as you advise, run from ordinance to
minister, and from minister to ordinance, or, as you phrase it, from
the post to the carrier, and from the carrier to the post house, to see
if I could hear aught from heaven how matters went about my soul there.
I have also asked those that pass by the way, “if they saw him whom my
soul loveth,” and if they had anything to communicate to me? But
nothing can I get or find but generals; as, that I have an Advocate
there, and that he pleadeth the cause of his people, and that he will
thoroughly plead their cause. But what he has done for ME, of that as
yet I am ignorant. I doubt if my soul shall by him be effectually
secured, that yet a conditional verdict will be awarded concerning me,
and that much bitter will be mixed with my sweet, and that I must drink
gall and wormwood for my folly; for if David, and Asa, and Hezekiah and
such good men, were so served for their sins, (II Chron 16:7,12), why
should I look for other dealing at the hand of God? But as to this, I
will endeavour to “bear the indignation of the Lord, because I have
sinned against him,” (Micah 7:9), and shall count it an infinite mercy,
if this judgment comes to me from him, that I may “not be condemned
with the world” (I Cor 11:32). I know it is dreadful walking in
darkness; but if that also shall be the Lord’s lot upon me; I pray God
I may have faith enough to stay upon him till death, and then will the
clouds blow over, and I shall see him in the light of the living.

Mine, enemy, the devil, as you see, is of an inveigling temper; and
though he has accused my before the judgment-seat of God, yet when he
comes to me at any time, he glavers16 and flatters as if he never did
mean me harm; but I think it is that he might get further advantage
against me. But I carry it now at a greater distance than formerly; and
O that I was at the remotest distance, not only from him, but also from
that self of mine, that laboureth with him for my undoing!

But although I say these things now, and to you, yet I have my solitary
hours, and in them I have other strange thoughts; for thus I think, my
cause is bad, I have sinned, and I have been vile. I am ashamed myself
of mine own doings, and have given mine enemy the best end of the
staff. The law, and reason, and my conscience, plead for him against
me, and all is true; he puts into his charge against me, that I have
sinned more times than there be hairs on my head. I know not anything
that ever I did in my life but it had flaw, or wrinkle, or spot, or
some such thing in it. Mine eyes have seen vileness in the best of my
doings; what, then, think you, must God needs see in them? Nor can I do
anything yet, for all I know that I am accused by my enemy before the
judgment-seat of God, better than what already is imperfect. “I lie
down in my shame, and my confusion covers my face.” “I have sinned,
what shall I do unto thee, O thou preserver of men” (Jer 3:25, Job
7:20).

Reply.-Well, soul, I have heard what thou hast said, and if all be true
which thou hast said, it is good, and gives me ground of hope that
Jesus Christ is become thine Advocate; and if that be so, no doubt but
thy trial will come to a good conclusion. And be not afraid because of
the holiness of God; for thine Advocate has this for his advantage,
that he pleads before a judge that is just, and against an enemy that
is unholy and rejected. Nor let the thoughts of the badness of thy
cause terrify thee overmuch. Cause thou hast indeed to be humble, and
thou dost well to cover thy face with shame; and it is no matter how
base and vile thou art in thine own eyes, provided that it comes not by
renewed acts of rebellion, but through a spiritual sight of thine
imperfections. Only let me advise thee here to stop. Let not thy shame
nor thy self-abasing apprehension of thyself, drive thee from the firm
and permanent ground of hope, which is the promise, and the doctrine of
an Advocate with the Father. No; let not the apprehension of the
badness of thy cause do it, forasmuch as he did never yet take cause in
hand that was good, perfectly good of itself; and his excellency is, to
make a man stand that has a bad cause; yea, he can make a bad cause
good, in a way of justice and righteousness.

[THE PRIVILEGES OF THOSE WHO HAVE CHRIST FOR AN ADVOCATE.]


FOURTHLY, And for thy further encouragement in this matter, I will here
bring in the fourth chief head-to wit, to show what excellent privilege
(I mean over and above what has already been spoken of) they have that
are made partakers of the benefit of this office:-“If any man sin, we
have an Advocate with the Father, Jesus Christ the righteous.”

First Privilege. Thy Advocate pleads to a price paid, to a propitiation
made; and this is a great advantage; yea, he pleads to a satisfaction
made for all wrongs done, or to be done, by his elect-“For by one
offering he hath perfected for ever them that are sanctified” (Heb
10:10,14; 9:26). “By one offering”-that is, by the offering of
himself-by one offering once offered, once offered in the end of the
world. This, I say, thine Advocate pleads. When Satan brings in fresh
accusations for more transgressions against the law of God, he forces
not Christ to shift his first plea. I say, he puts him not to his
shifts at all; for the price once paid hath in it sufficient value,
would God impute it to that end, to take away the sin of the whole
world. There is a man that hath brethren; he is rich, and they are poor
(and this is the case betwixt Christ and us), and the rich brother
goeth to his father, and saith, Thou art related to my brethren with
me, and out of my store, I pray thee, let them have sufficient, and for
thy satisfaction I will put into thy hand the whole of what I have,
which perhaps is worth an hundred thousand pounds by the year; and this
other sum I also give, that they be not disinherited. Now, will not
this last his poor brethren to spend upon a great while? But Christ’s
worth can never be drawn dry.

Now, set the case again, that some ill-conditioned man should take
notice that these poor men live all upon the spend (and saints do so),
and should come to the good man’s house, and complain to him of the
spending of his sons, and that while their elder brother stands by,
what do you think the elder brother would reply, if he was as
good-natured as Christ? Why, he would say, I have yet with my father in
store for my brethren, wherefore then seekest thou to stop his hand? As
he is just, he must give them for their convenience; yea, and as for
their extravagances, I have satisfied for them so well, that, however
he afflicteth them, he will not disinherit them. I hope you will read
and hear this, not like them that say, “Let us do evil that good may
come,” but like those whom the love of Christ constrains to be better.
However, this is the children’s bread, that which they have need of,
and without which they cannot live; and they must have it, though Satan
should put pins into it, therewith to choke the dogs.17 And for the
further clearing of this, I will present you with these few
considerations:

1. Those that are most sanctified have yet a body of sin and death in
them, and so also it will be, while they continue in this world (Rom
7:24). 2. This body of sin strives to break out, and will break out, to
the polluting of the conversation, if saints be not the more watchful
(Rom 6:12). Yea, it has broken out in a most sad manner, and that in
the strongest saints (Gal 5:17). 3. Christ offereth no new sacrifice
for the salvation of these his people. “For, being raised from the
dead, he dieth no more” (Rom 6:9). So then, if saints sin, they must be
saved, if saved at all, by virtue of the offering already offered; and
if so, then all Christ’s pleas, as an Advocate, are grounded upon that
one offering which before, as a Priest, he presented God with, for the
taking away of sin. So then, Christians live upon this old stock; their
transgressions are forgiven for the sake of the worth, that yet God
finds in the offering that Christ hath offered. And all Christ’s
pleadings, as an Advocate, are grounded upon the sufficiency and worth
of that one sacrifice; I mean, all his pleadings with his Father, as to
the charge which the accuser brings in against them. For though thou
art a man of infirmity, and so incident to nothing [so much] as to
stumble and fall, if grace doth not prevent, and it doth not always
prevent; yet the value and worth of the price that was once paid for
thee is not yet worn out; and Christ, as an Advocate, still pleadeth,
as occasion is given, that, with success, to thy salvation. And this
privilege they have, who indeed have Christ for their Advocate; and I
put it here, in the first place, because all other do depend upon it.

Second Privilege. Thine Advocate, as he pleadeth a price already paid,
so, and therefore, he pleads for himself as for thee. We are all
concerned in one bottom; if he sinks, we sink; if we sink, he sinks. 18
Give me leave to make out my meaning.

1. Christ pleads the value and virtue of the price of his blood and
sacrifice for us. And admit of this horrible supposition a little, for
argument’s sake, that though Christ pleads the worth of what, as
Priest, he offereth, yet the soul for whom he so pleads perishes
eternally. Now, where lieth the fault? In sin, you say: true; but it is
because there was more virtue in sin to damn, than there was in the
blood pleaded by Christ to save; for he pleaded his merit, he put it
into the balance against sin; but sin hath weighed down the soul of the
sinner to hell, notwithstanding the weight of merit that he did put in
against it. Now, what is the result, but that the Advocate goes down,
as well as we; we to hell, and he in esteem? Wherefore, I say, he is
concerned with us; his credit, his honour, his glory and renown, flies
all away, if those for whom he pleads as an Advocate perish for want of
worth in his sacrifice pleaded. But shall this ever be said of Christ?
Or will it be found that any, for whom Christ as Advocate pleads, yet
perish for want of worth in the price, or of neglect in the Advocate to
plead it? No, no; himself is concerned, and that as to his own
reputation and honour, and as to the value and virtue of his blood; nor
will he lose these for want of pleading for them concerned in this
office.

2. I argue again; Christ, as Advocate, must needs be concerned in his
plea; for that every one, for whose salvation he advocates, is his own;
so, then, if he loses, he loses his own-his substance and inheritance.
Thus, if he lose the whole, and if he lose a part, one, any one of his
own, he loseth part of his all, and of his fullness; wherefore we may
well think, that Christ, as Advocate, is concerned, even concerned with
his people, and therefore will thoroughly plead their cause.

Suppose a man should have a horse, though lame, and a piece of ground,
though somewhat barren, yet if any should attempt to take these away,
he would not sit still, and so lose his own; no, saith he, “since they
are mine own, they shall cost me five times more than they are worth,
but I will maintain my right.” I have seen men sometimes strongly
engaged in law for that which, when considered by itself, one would
think was not worth regarding; but when I have asked them, why so
concerned for a thing of so little esteem, they have answered, O, it is
some of that by which I hold a title of honour, or my right to a
greater income, and therefore I will not lose it. Why, thus is Christ
engaged; what he pleads for is his own, his all, his fullness; yea, it
is that by which he holds his royalty, for he is “King of saints” (Rev
15:3, John 6:37-39, Psa 16:5,6). It is part of his estate, and that by
which he holds some of his titles of honour (Eph 5:23, Jer 50:34, Rom
11:26, Heb 2:10). Saviour, Redeemer, Deliverer, and Captain, are some
of his titles of honour; but if he loseth any of those, upon whose
account he weareth those titles of honour, for want of virtue in his
plea, or for want of worth in his blood, he loseth his own, and not
only so, but part of his royalty, and does also diminish and lay a blot
upon his glorious titles of honour; and he is jealous of his honour;
his honour he will not give to another.

Wherefore he will not, be not afraid, he never will leave nor forsake
those who have given themselves unto him, and for whom he is become an
Advocate with the Father, to plead their cause; even because thou art
one, one of his own, one by whom he holdeth his glorious titles of
honour.

Objection. O, but I am but one, and a very sorry one, too; and what is
one, especially such an one as I am? Can there be a miss of the loss of
such an one?

Answer. One and one makes two, and so ad infinitum. Christ cannot lose
one, but as he may lose more, and so, in conclusion, lose all: but of
all that God has given him, he will lose nothing (John 6:38,39).
Besides, to lose one would encourage Satan, disparage his own wisdom,
make him incapable of giving in, at the day of account, the whole
tale19 to God of those that he has given him. Further, this would
dishearten sinners, and make them afraid of venturing their cause and
their souls in his hand; and would, as I said before, either prove his
propitiation in some sense ineffectual, or else himself defective in
his pleading on it; but none of these things must be supposed. He will
thoroughly plead the cause of his people, execute judgment for them,
bring them out to the light, and cause them to behold his righteousness
(Micah 7:9).

Third Privilege. The plea of Satan is groundless, and that is another
privilege: for albeit thou hast sinned, yet since Christ before has
paid thy debt, and also paid for more; since thou hast not yet run
beyond the price of thy redemption; it must be concluded that Satan
wants a good bottom to ground his plea upon, and therefore must, in
conclusion, fail of his design. True, there is sin committed, there is
a law transgressed, but there is also a satisfaction for this
transgression, and that which superabounds; so, though there be sin,
yet there wants a foundation for a plea. Joshua was clothed with filthy
garments, but Christ had other garments provided for him, change of
raiment: wherefore iniquity, as to the charge of Satan, vanishes. “And
the angel answered and said, Take away the filthy garments from him”
[this intimates that there was no ground, no sufficient ground, for
Satan’s charge]; “and unto him he said, Behold I have caused thine
iniquity to pass from thee, and I will clothe thee with change of
raiment” (Zech 3:4). 20

Now, if there be no ground, no sound and sufficient ground, to build a
charge against the child upon, I mean, as to eternal condemnation; for
that is the thing contended for; then, as I said, Satan must fall “like
lightning to the ground,” and be cast over the bar, as a corrupt and
illegal pleader. But this is so, as in part is proved already, and will
be further made out by that which follows. They that have indeed Christ
to be their Advocate, are themselves, by virtue of another law than
that against which they have sinned, secured from the charge that Satan
brings in against them. I granted before, that the child of God has
sinned, and that there is a law that condemneth for this sin; but here
is the thing, this child is removed by an act of grace into and under
another law: “For we are not under the law,” and so, consequently,
“there is now no condemnation for them” (Rom 6:14, 8:1). Wherefore,
when God speaketh of his dealing with his, he saith, It shall “not be
by their covenant,” that is, not by that of the law, they then being
not under the law (Eze 16:61). What if a plea be commenced against
them, a plea for sin, and they have committed sin; a plea grounded upon
the law, and the law takes cognizance of their sin? Yet, I say, the
plea wants a good bottom, for that the person thus accused is put under
another law; hence, he says, “Sin shall not have dominion over you, for
ye are not under the law.” If the child was under the law, Satan’s
charge would be good, because it would have a substantial ground of
support; but since the child is dead to the law, (Gal 2:19), and that
also dead to him, for both are true as to condemnation, (Rom 7:6), how
can it be that Satan should have a sufficient ground for his charge,
though he should have matter of fact, sufficient matter of fact, that
is sin? For by his change of relation, he is put out of the reach of
that law. There is a woman, a widow, that oweth a sum of money, and she
is threatened to be sued for the debt; now what doth she but marrieth;
so, when the action is commenced against her as a widow, the law finds
her a married woman; what now can be done? Nothing to her; she is not
who she was; she is delivered from that state by her marriage; if
anything be done, it must be done to her husband. But if Satan will sue
Christ for my debt, he oweth him nothing; and as for what the law can
claim of me while I was under it, Christ has delivered me by redemption
from that curse, “being made a curse for me” (Gal 3:13).

Now the covenant into which I am brought by grace, by which also I am
secured from the law, is not a law of sin and death, as that is from
under which I am brought, (Rom 8:2), but a law of grace and life; so
that Satan cannot come at me by that law; and by grace, I am by that
secured also from the hand, and mouth, and sting of all other; I mean
still, as to an eternal concern. Wherefore God saith, “If we break his
law, the law of works, he will visit our sin with a rod, and our
iniquity with stripes; but his covenant, his new covenant, will he not
break,” but will still keep close to that, and so secure us from
eternal condemnation (Psa 89:30-37).

Christ also is made the mediator of that covenant, and therefore an
Advocate by that; for his priestly office and advocateship are included
by his mediation; wherefore when Satan pleads by the old, Christ pleads
by the new covenant, for the sake of which the old one is removed. “In
that he saith, A new covenant, he hath made the first old. Now that
which decayeth and waxeth old is ready to vanish away” (Heb 8:13). So,
then, the ground of plea is with Jesus Christ, and not with our
accuser. Now, what doth Christ plead, and what is the ground of his
plea? Why, he pleads for exemption and freedom from condemnation,
though by the law of works his children have deserved it; and the
ground for this his plea, as to law, is the matter of the covenant
itself, for thus it runs: “For I will be merciful to their
unrighteousness, and their sins and their iniquities will I remember no
more” (Heb 8:12). Now here is a foundation-a foundation in law, for our
Advocate to build his plea upon; a foundation in a law not to be moved,
or removed, or made to give place, as that is forced to do, upon which
Satan grounds his plea against us. Men, when they plead before a judge,
use to plead matter of law. Now, suppose there is an old law in the
realm, by which men deserve to be condemned to death, and there is a
new law in this realm that secureth men from that condemnation which
belongs to them by the old; and suppose also, that I am completely
comprehended by all the provisos of the new law, and not by any tittle
thereof excluded from a share therein; and suppose, again, that I have
a brangling adversary that pursues me by the old law, which yet cannot
in right touch me, because I am interested in the new; my advocate also
is one that pleads by the new law, where only there is a ground of
plea; shall not now mine adversary feel the power of his plea to the
delivering of me, and the putting of him to shame? Yes, verily;
especially since the plea is good, the judge just; nor can the enemy
find any ground for a demur21 to be put in against my present discharge
in open court, and that by proclamation; especially since my Advocate
has also, by his blood, fully satisfied the old law, that he might
establish the new (Heb 10: 9, 11, 12).

Fourth Privilege. Since that which goeth before is true, it follows,
that he that entereth his plea against the children must needs be
overthrown; for always before just judges it is the right that taketh
place. Judge the right, O Lord, said David; or, “let my sentence come
forth from thy presence,” according to the law of grace. And he that
knows what strong ground, or bottom, our Advocate has for his
pleadings, and how Satan’s accusations are without sound foundation,
will not be afraid, he speaking in Christ, to say, I appeal to God
Almighty, since Christ is my Advocate by the new law, whether I ought
to be condemned to death and hell for what Satan pleads against me by
the old. Satan urgeth that we have sinned, but Christ pleads to his
propitiatory sacrifice; and so Satan is overthrown. Satan pleads the
law of works, but Christ pleads the law of grace. Further, Satan pleads
the justice and holiness of God against us; and there the accuser is
overthrown again. And to them Christ appeals, and his appeal is good,
since the law testifies to the sufficiency of the satisfaction that
Christ has made thereto by his obedience (Rom 3:22, 23). And also,
since by another covenant, God himself has given us to Jesus Christ,
and so delivered us from the old. Wherefore you read nothing as an
effect of Satan’s pleading against us, but that his mouth is stopped,
as appears by Zechariah 3; and that he is cast; yea, cast down, as you
have it in Revelation 12.

Indeed, when God admits not, when Christ wills not to be an Advocate,
and when Satan is bid stand at the right hand of one accused, to
enforce, by pleading against him, the things charged on him by the law,
then he can prevail-prevail for ever against such a wretched one (Psa
109: 6, 7). But when Christ stands up to plead, when Christ espouses
this or that man’s cause, then Satan must retreat, then he must go
down. And this necessarily flows from the text, “We have an Advocate,”
a prevailing one, one that never lost cause, one that always puts the
children’s enemy to the rout before the judgment-seat of God. 22

This, therefore, is another privilege that they have, who have Jesus
Christ for their Advocate; their enemy must needs be overthrown,
because both law and justice are on their side.

Fifth Privilege. Thine advocate has pity for thee, and great
indignation against thine accuser: and these are two excellent things.
When a lawyer hath pity for a man whose cause he pleadeth, it will
engage him much; but when he has indignation also against the man’s
accuser, this will yet engage him more. Now, Christ has both these, and
that not of humour, but by grace and justice; grace to us, and justice
to our accuser. He came down from heaven that he might be a Priest, and
returned thither again to be Priest and Advocate for his; and in both
these offices he levelleth his whole force and power against thine
accuser: “For this purpose the Son of God was manifested, that he might
destroy the works of the devil” (I John 3:8).

Cunning men will, if they can, retain such an one to be their Advocate,
who has a particular quarrel against their adversary; for thus, think
they, he that is such, will not only plead for me, but for himself, and
to right his own wrongs also; and since, if it be so, and it is so
here, my concerns and my Advocate’s are interwoven, I am like to fare
much the better for the anger that is conceived in his heart against
him. And this, I say, is the children’s case; their Advocate counteth
their accuser his greatest enemy, and waiteth for a time to take
vengeance, and he usually then takes the opportunity when he has aught
to do for his people against him. Hence he says, “The day of vengeance
is in mine heart, and the year of my redeemed is come” (Isa 63:3, 4).

I do not say that this revenge of Christ is, as ofttimes is a man’s, of
spite, prejudice, or other irregular lettings out of passions; but it
ariseth from righteousness and truth; nor can it be but that Jesus must
have a desire to take vengeance on his enemy and ours, since holiness
is in him, to the utmost bounds of perfection. And I say again, that in
all his pleading as an Advocate, as well as in his offering as a
Priest, he has a hot and flaming desire and design to right himself
upon his foe and ours; hence he triumphed over him when he died for us
upon the cross, and designed the spoiling of his principality, while he
poured out his blood for us before God. We then have this advantage
more, in that Christ is our Advocate, our enemy is also his, and the
Lord Jesus counts him so (Col 2:14, 15).

Sixth Privilege. As thine Advocate, so thy judge holdeth thine accuser
for his enemy also; for it is not of love to righteousness and justice
that Satan accuseth us to God, but that he may destroy the workmanship
of God. Wherefore he also fighteth against God when he accuseth the
children; and this thy Father knows right well. He must therefore needs
distinguish between the charge and the mind that brings it; especially
when what is charged upon us is under the gracious promise of a pardon,
as I have showed it is. Shall not the Judge then hear his Son-for our
Advocate is his Son-in the cause of one that he favours, and that he
justly can, against an enemy who seeks his dishonour, and the
destruction of his eternal dishonour, and the destruction of his
eternal designs of grace?

A mention of the judge’s son goes far with countrymen; and great
striving there is with them who have great enemies and bad causes to
get the judge’s son to plead, promising themselves that the judge is as
like to hear him, and to yield a verdict to his plea, as to any other
lawyer. But what now shall we say concerning our Judge’s Son, who takes
part, not only with his children, but with him, and with law and
justice, in pleading against our accuser? Yea, what shall we say when
both Judge, and Advocate, and law, are all bent to make our persons
stand and escape, whatever, and how truly soever, the charge and
accusation is by which we are assaulted of the devil. And yet all this
is true; wherefore, here is another privilege of them that have Jesus
for their Advocate.

Seventh Privilege. Another privilege that they have who have Jesus
Christ for their Advocate is, that he is undaunted, and of a good
courage, as to the cause that he undertakes; for that is a requisite
qualification for a lawyer, to be bold and undaunted in a man’s cause.
Such an one is coveted, especially by him that knows he has a
brazen-faced antagonist. Wherefore, he saith that “he will set his face
like a flint,” when he stands up to plead the cause of his people (Isa
50:5-7). Lawyers, of all men, need this courage, and to be above
others, men of hard foreheads, because of the affronts that sometimes
they meet with, be their cause never so good, in the face sometimes, of
the chief of a kingdom. Now Christ is our lawyer, and stands up to
plead, not only sometimes, but always, for his people, before the God
of gods, and that not in a corner, but while all the host of heaven
stands by, both on the right hand and on the left. Nor is it to be
doubted but that our accuser brings many a sore charge against us into
the court; but, however, we have an Advocate that is valiant and
courageous, one that will not fail nor be discouraged till he has
brought judgment unto victory. Hence John asserts his name, saying, “If
any man sin, we have an Advocate with the Father, Jesus Christ.”

Men love to understand a man before they commit their cause unto him-to
wit, whether he be fitly qualified for their business. Well, here is an
Advocate propounded, an Advocate to plead our cause against our foe.
But what is he? What is his name? Is he qualified for my business? The
answer is, It is Jesus Christ. How? Jesus Christ, what! That old friend
of publicans and sinners? Jesus Christ! He used never to fail, he used
to set his face like a flint against Satan when he pleaded the cause of
his people. Is it Jesus Christ? says the knowing soul; then he shall be
mine Advocate.

For my part, I have often wondered, when I have considered what sad
causes Jesus Christ sometimes takes in hand, and for what sad souls he
sometimes pleads with God his Father. He had need of a face as hard as
flint, else how could he bear up in that work in which for us sometimes
he is employed-a work enough to make angels blush. Some, indeed, will
lightly put off this, and say, “It is his office”; but, I say, his
office, notwithstanding the work in itself is hard, exceeding hard,
when he went to die, had he not despised the shame, he had turned his
back upon the cross, and left us in our blood. And now it is his turn
to plead, the case would be the same, only he can make argument upon
that which to us seems to yield no argument at all, to take courage to
plead for a Joshua, for a Joshua clothed, clothed with filthy garments.
He, saith he, that “shall be ashamed of me and of my words in this
adulterous and sinful generation: of him shall the Son of man be
ashamed,” &C (Mark 8:38). Hence it follows that Christ will be ashamed
of some; but why not ashamed of others? It is not because their cause
is good, but because they are kept from denying of him professedly;
wherefore, for such he will force himself, and will set his face like a
flint, and will, without shame, own, plead, and improve his interest
with God for them, even for them whose cause is so horribly bad and
gross that themselves do blush while they think thereof. But what will
not love do? What will not love bear with? And what will not love
suffer? Of all the offices of Jesus Christ, I think this trieth him as
much as any! True, his offering himself in sacrifice tried him greatly,
but that was but for awhile; his grappling, as a captain, with the
curse, death, and hell, tried him much, but that also was but for
awhile; but this office of being an Advocate, though it meeteth not
with such sudden depths of trouble, yet what is wants in shortness it
may meet with in length of time. I know Christ, being raised from the
dead, dies no more; yet he has not left off, though in heaven, to do
some works of service for his saints on earth; for there he pleads as
an Advocate or lawyer for his people (Heb 8:1, 2). And let it be that
he has no cause of shame when he standeth thus up to plead for so vile
a wretch as I, who have so vilely sinned, yet I have cause to think
that well he may, and to hold my hands before my face for shame, and to
be confounded with shame, while he, to fetch me off from condemnation
for my transgressions, sets his face like a flint to plead for me with
God, and against my accuser. But thus much for the seventh privilege
that they have by Christ who have him for their Advocate.

Eighth Privilege. Another privilege that they have who have Jesus
Christ to be their Advocate is this, He is always ready, always in
court, always with the judge, then and there to oppose, if our accuser
comes, and to plead against him what is pleadable for his children. And
this the text implies where it saith, “We have an Advocate with the
Father,” always with the Father. Some lawyers, though they are
otherwise able and shrewd, yet not being always in court and ready, do
suffer their poor clients to be baffled and nonsuited23 by their
adversary; yea, it so comes to pass because of this neglect, that a
judgment is got out against them for whom they have undertaken to
plead, to their great perplexity and damage: but no such opportunity
can Satan have of our Advocate, for he is with the Father, always with
the Father; as to be a Priest, so to be an Advocate-“We have an
Advocate with the Father.” It is said of the priests, they wait at the
altar, and that they give attendance there, (I Cor 9:13); also of the
magistrate, that as to his office, he should attend “continually on
this very thing” (Rom 13:6). And as these, so Christ, as to his office
of an Advocate, attends continually upon that office with his Father.
“We have an Advocate with the Father,” always with the Father. And
truly such an Advocate becomes the children of God, because of the
vigilance of their enemy; for it is said of him, that “he accuseth us
day and night,” so unweariedly doth he both seek and pursue our
destruction (Rev 12:10). But behold how we are provided for him-“We
have an Advocate with the Father.” If he come a-days, our Advocate is
with the Father; if he come a-nights, our Advocate is with the Father24

Thus, then, is our Advocate ready to put check to Satan, come he when
he will or can, to accuse us to the Father. Wherefore these two texts
are greatly to be minded, one of them, for that it shows us the
restlessness of our enemy, the other, for that it shows us the
diligence of our Advocate.

That, also, in the Hebrews shows us the carefulness of our Advocate,
where it saith, He is gone “into heaven itself, now to appear in the
presence of God for us” (Heb 9:24). Now, just the time present; NOW,
the time always present; NOW, let Satan come when he will! Nor is it to
be omitted that this word that thus specifies the time, the present
time, doth also conclude it to be that time in which we are imperfect
in grace, in which we have many failings, in which we are tempted and
accused of the devil to God; this is the time, and in it, and every
whit of it, he now appeareth in the presence of God for us. Oh, the
diligence of our enemy; oh, the diligence of our friend!-the one
against us, the other for us, and that continually-“If any man sin, we
have an Advocate with the Father, Jesus Christ the righteous.” This,
then, that Jesus Christ is always an Advocate with the Father for us,
and so continually ready to put a check to every accusation that Satan
brings into the presence of God against us, is another of the
privileges that they have, who have Jesus Christ for their Advocate.

Ninth Privilege. Another privilege that they have who have Jesus Christ
to be their Advocate is this, he is such an one that will not, by
bribes, by flattery, nor fair pretenses, be turned aside from pursuing
of his client’s business. This was the fault of lawyers in old time,
that they would wrest judgment for a bribe. Hence the Holy One
complained, that a bribe did use to blind the eyes of the wise, and
pervert the judgment of the righteous (I Sam 12:3; Amos 5:12; Deut
16:19).

There are three things in judgment that a lawyer must take heed of-one
is the nature of the offence, the other is the meaning and intendment
of the law-makers, and a third is to plead for them in danger, without
respect to affection or reward; and this is the excellency of our
Advocate, he will not, cannot be biased to turn aside from doing
judgment. And this the apostle intendeth when he calleth our Advocate
“Jesus Christ the righteous.” “We have an Advocate with the Father,
Jesus Christ the righteous”; or, as another prophet calls him, to wit,
“The just Lord-one that will not do iniquity”-that is, no
unrighteousness in judgment (Zeph 3:5). He will not be provoked to do
it, neither by the continual solicitations of thine enemy; nor by thy
continual provocations wherewith, by reason of thy infirm condition,
thou dost often tempt him to do it. And remember that thy Advocate
pleads by the new covenant, and thine adversary accuses by the old; and
again, remember that the new covenant is better and more richly
provided with grounds of pleading for our pardon and salvation, than
the old can be with grounds for a charge to be brought in by the devil
against us, suppose our sin be never so heinous. It is a better
covenant, established upon better promises.

Now, put these two together-namely, that Jesus Christ is righteous, and
will not swerve in judgment; also, that he pleads for us by the new
law, with which Satan hath nothing to do, nor, had he, can he by it
bring in a plea against us, because that law, in the very body of it,
consists in free promises of giving grace unto us, and of an
everlasting forgiveness of our sin (Jer 31:31-34; Eze 36:25-30; Heb
8:8-13) O children, your Advocate will stick to the law, to the new
law, to the new and everlasting covenant, and will not admit that
anything should be pleaded by our foe that is inconsistent with the
promise of the gift of grace, and of the remission of all sin. This,
therefore, is another privilege that they are made partakers of who
have Jesus Christ to be their Advocate. He is just, he is righteous, he
is “Jesus Christ the righteous”; he will not be turned aside to judge
awry, either of the crime or the law, for favour or affection. Nor is
there any sin but what is pardonable committed by those that have
chosen Jesus Christ to be their Advocate.

Tenth Privilege. Another privilege that they have who have Jesus Christ
to be their Advocate, is this, the Father has made him, even him that
is thine Advocate, the umpire and judge in all matters that have, do,
or shall fall out betwixt him and us. Mark this well; for when the
judge himself, before whom I am accused, shall make mine Advocate, the
judge of the nature of the crime for which I am accused, and of matter
of law by which I am accused-to wit, whether it is in force against me
to condemnation, or whether by the law of grace I am set free,
especially since my Advocate has espoused my cause, promised me
deliverance, and pleaded my right to the state of eternal life-must it
not go well with me? Yes, verily. The judge, then, making thine
Advocate the judge, for he “hath committed all judgment unto the Son,”
hath done it also for thy sake who hast chosen him to be thine Advocate
(John 5:22) It was a great thing that happened to Israel when Joseph
was become their advocate, and when Pharaoh had made him a judge.
“Thou,” says he, “shalt be over my house, and according unto thy word
shall all my people be ruled. See, I have set thee over all the land of
Egypt-and without thee shall no man lift up his hand or foot in all the
land of Egypt-only in the throne will I be greater than thou” (Gen
41:40,44). Joseph in this was a type of Christ, and his government here
of the government of Christ for his church. Kings seldom make a man’s
judge his advocate; they seldom leave the issue of the whole affair to
the arbitration of the poor man’s lawyer; but when they do, methinks it
should even go to the heart’s desire of the client whose the advocate
is, especially when, as I said before, the cause of the client is
become the concern of the advocate, and that they are both wrapped up
in the self-same interest; yea, when the judge himself also is therein
concerned; and yet thus it is with that soul who has Jesus Christ for
his Advocate. What sayest thou, poor heart, to this? The judge-to wit,
the God of heaven, has made thy Advocate, arbitrator in thy business;
he is to judge; God has referred the matter to him, and he has a
concern in thy concern, an interest in thy good speed. Christian man,
dost thou hear? Thou hast put thy cause into the hand of Jesus Christ,
and hast chosen him to be thine Advocate to plead for thee before God
and against thy adversary; and God has referred the judgment of that
matter to thy Advocate, so that he has power to determine the matter. I
know Satan is not pleased with this. He had rather things should have
been referred to himself, and then woe had been to the child of God;
but, I say, God has referred the business to Jesus Christ, has made him
umpire and judge in thine affair. Art thou also willing that he should
decide the matter? Canst thou say unto him as David, “Judge me, O God,
and plead my cause” (Psa 43:1)? Oh, the care of God towards his people,
and the desire of their welfare! He has provided them an Advocate, and
he has referred all causes and things that may by Satan be objected and
brought in against us, to the judgment and sentence of Christ our
Advocate. But to come to a conclusion for this; and therefore,

Eleventh Privilege. The advantage that he has that has the Lord Jesus
for his Advocate is very great. Thy Advocate has the cause, has the
law, has the judge, has the purse, and so consequently has all that is
requisite for an Advocate to have, since together with these he has
heart, he has wisdom, he has courage, and loves to make the best
improvement of his advantages for the benefit of his client; and that
which adds to all is, he can prove the debt paid, about which Satan
makes such ado-a price given for the ransom of my soul and for the
pardon of my sins. Lawyers do use to make a great matter of it, when
they can prove, that that very debt is paid for which their client is
sued at law. Now this Christ Jesus himself is witness to; yea, he
himself has paid it, and that out of his own purse, for us, with his
own hands, before and upon the mercy-seat, according as the law
requireth (Lev 16:13-15; Heb 9:11-24). What then can accrue to our
enemy? or what advantage can he get by his thus vexing and troubling
the children of the Most High? Certainly nothing, but, as has been said
already, to be cast down; for the kingdom of our God, which is a
kingdom of grace, and the power of his Christ will prevail. Samson’s
power lay in his hair, but Christ’s power, his power to deliver us from
the accusation and charge of Satan, lieth in the worth of his
undertakings. And hence it is said again, “And they overcame him by the
blood of the Lamb,” and he was cast out and down (Rev 12:10-12). And
thus much for the privileges that those are made partakers of, who have
Jesus Christ to be their Advocate.

[THE NECESSITY OF HAVING CHRIST FOR OUR ADVOCATE.]


Fifthly, I come now to the fifth thing, which is, to show you what
necessity there is that Christ should be our Advocate.

That Christ should be a Priest to offer sacrifice, a King to rule, and
a Prophet to teach, all seeing men acknowledge is of necessity; but
that he should be an Advocate, a pleader for his people, few see the
reason of it. But he is an Advocate, and as an Advocate has a work and
employ distinct from his priestly, kingly, or prophetical offices. John
says, “He is our Advocate,” and signifieth also the nature of his work
as such, in that very place where he asserteth his office; as also I
have showed you in that which goes before. But having already showed
you the nature, I will now show you the necessity of this office.

First. It is necessary for the more full and ample vindication of the
justice of God against all the cavils of the infernal spirits. Christ
died on earth to declare the justice of God to men in his justifying
the ungodly. God standeth upon the vindication of his justice, as well
as upon the act thereof. Hence the Holy Ghost, by the prophets and
apostles, so largely disputeth for the vindication thereof, while it
asserteth the reality of the pardon of sin, the justification of the
unworthy, and their glorification with God (Rom 3:24; Isa, Jer, Mal;
Rom 3, 4, 8; Gal 3,4). I say, while it disputeth the justness of this
high act of God against the cavils of implacable sinners. Now the
prophets and apostles, in those disputes by which they seek to
vindicate the justice of God in the salvation of sinners, are not only
ministers of God to us, but advocates for him; since, as Elihu has it,
they “speak on God’s behalf,” or, as the margin has it, “I will show
thee that there are yet words for God,” words to be spoken and pleaded
against his enemies for the justification of his actions (Job 36:2).
Now, as it is necessary that there should be advocates for God on earth
to plead for his justice and holiness, while he saveth sinners, against
the cavils of an ungodly people, so it is necessary that there should
be an Advocate also in heaven, that may there vindicate the same
justice and holiness of God from all those charges that the fallen
angels are apt to charge it with, while it consenteth that we, though
ungodly, should be saved.

That the fallen angels are bold enough to charge God to his face with
unjustness of language, is evident in the 1st and 2nd of Job; and that
they should not be as bold to charge him with unjustness of actions,
nothing can be showed to the contrary. Further, that God seeks to clear
himself of this unjust charge of Satan is as manifest; for all the
troubles of his servant Job were chiefly for that purpose. And why he
should have one also in heaven to plead for the justness of his doing
in the forgiveness and salvation of sinners appears also as necessary,
even because there is one, even an Advocate with the Father, or on the
Father’s side, seeking to vindicate his justice, while he pleadeth with
him for us, against the devil and his objections. God is wonderfully
pleased with his design in saving of sinners; it pleases him at the
heart. And since he also is infinitely just, there is need that an
Advocate should be appointed to show how, in a way of justice as well
as mercy, a sinner may be saved.

The good angels did not at first see so far into the mysteries of the
gospel of the grace of God, but that they needed further light therein
for the vindication of their Lord as servants. Wherefore they yet did
pry and look narrowly into it further, and also bowed their heads and
hearts to learn yet more, by the church, of “the manifold wisdom of
God” (I Peter 1:12; Eph 3:9,10). And if the standing angels were not
yet, to the utmost, perfect in the knowledge of this mystery, and yet
surely they must know more thereof than those that fell could do, no
wonder if those devils, whose enmity could not but animate their
ignorance, made, and do make, their cavils against justice, insinuating
that it is not impartial and exact, because it, as it is just,
justifieth the ungodly.

That Satan will quarrel with God I have showed you, and that he will
also dispute against his works with the holy angels, is more than
intimated by the apostle Jude, verse 9, and why not quarrel with, and
accuse the justice of God as unrighteous, for consenting to the
salvation of sinners, since his best qualifications are most profound
and prodigious attempts to dethrone the Lord God of his power and
glory.

Nay, all this is evident, since “we have an Advocate with the Father,
Jesus Christ the righteous.” And again, I say, it is evident that one
part of his work as an Advocate, is to vindicate the justice of God
while he pleadeth for our salvation, because he pleadeth a
propitiation; for a propitiation respects God as well as us; the
appeasing his wrath, and the reconciling of his justice to us, as well
as the redeeming us from death and hell; yea, it therefore doth the
one, because it doth the other. Now, if Christ, as an Advocate,
pleadeth a propitiation with God, for whose conviction doth he plead
it? Not for God’s; for he has ordained it, allows it, and gloriously
acquiesces therein, because he knows the whole virtue thereof. It is
therefore for the conviction of the fallen angels, and for the
confounding of all those cavils that can be invented and objected
against our salvation by those most subtle and envious ones. But,

Second. There is matter of law to be objected, and that both against
God and us; at least, there seems to be so, because of the sanction
that God has put upon the law, and also because we have sinned against
it. God has said, “In the day thou eatest thereof, thou shalt surely
die”; and, “the soul that sinneth, it shall die.” God also standeth
still upon the vindication of his justice, he also saveth sinners. Now,
in comes our accuser, and chargeth us of sin, of being guilty of sin,
because we have transgressed the law. God also will not be put out of
his way, or steps of grace, to save us; also he will say, he is just
and righteous still. Ay, but these are but say-so’s. How shall this be
proved? Why, now, here is room for an advocate that can plead to matter
of law, that can preserve the sanction of the law in the salvation of
the sinner-“He will magnify the law, and make it honourable” (Isa
42:21). The margin saith, “and make him honourable25”—that is, he shall
save the sinner, and preserve the holiness of the law, and the honour
of his God. But who is this that can do this? “It is the servant of
God,” saith the prophet, (Isa 42:1, 13), “the Lord, a man of war.” But
how can this be done by him? The answer is, It shall be done, “for God
is well pleased for his righteousness’ sake”; for it is by that he
magnifies the law, and makes his Father honourable-that is, he, as a
public person, comes into the world under the law, fulfills it, and
having so done, he gives that righteousness away, for he, as to his own
person, never had need thereof; I say, he gives that righteousness to
those that have need, to those that have none of their own, that
righteousness might be imputed to them. This righteousness, then, he
presenteth to God for us, and God, for this righteousness’ sake, is
well pleased that we should be saved, and for it can save us, and
secure his honour, and preserve the law in its sanction. And this
Christ pleadeth against Satan as an Advocate with the Father for us; by
which he vindicates his Father’s justice, holdeth the child of God,
notwithstanding his sins, in a state of justification, and utterly
overthroweth and confoundeth the devil.

For Christ, in pleading thus, appeals to the law itself, if he has not
done it justice, saying, “Most mighty law, what command of thine have I
not fulfilled? What demand of thine have I not fully answered? Where is
that jot or tittle of the law that is able to object against my doings
for want of satisfaction?” Here the law is mute; it speaketh not one
word by way of the least complaint, but rather testifies of this
righteousness that it is good and holy, (Rom 3:22, 23; 5:15-19). Now,
then, since Christ did this as a public person, it follows that others
must be justified thereby; for that was the end and reason of Christ’s
taking on him to do the righteousness of the law. Nor can the law
object against the equity of this dispensation of heaven; for why might
not that God, who gave the law his being and his sanction, dispose as
he pleases of the righteousness which it commendeth? Besides, if men be
made righteous, they are so; and if by a righteousness which the law
commendeth, how can fault be found with them by the law? Nay, it is
“witnessed by the law and the prophets,” who consent that it should be
unto all, and upon all them that believe, for their justification (Rom
3:20,21).

And that the mighty God suffereth the prince of the devils to do with
the law what he can, against this most wholesome and godly doctrine; it
is to show the truth, goodness, and permanency thereof; for this is as
who should say, Devil, do thy worst! When the law is in the hand of an
easy pleader, though the cause that he pleadeth be good, a crafty
opposer may overthrow the right; but here is the salvation of the
children in debate, whether it can stand with law and justice; the
opposer of this is the devil, his argument against it is the law; he
that defends the doctrine is Christ the Advocate, who, in his plea,
must justify the justice of God, defend the holiness of the law, and
save the sinner from all the arguments, pleas, stops and demurs that
Satan is able to put in against it. And this he must do fairly,
righteously, simply, pleading the voice of the self-same law for the
justification of what he standeth for, which Satan pleads against it;
for though it is by the new law that our salvation comes, yet by the
old law is the new law approved of and the way of salvation thereby by
it consented to.

This shows, therefore, that Christ is not ashamed to own the way of our
justification and salvation, no, not before men and devils. It shows
also that he is resolved to dispute and plead for the same, though the
devil himself shall oppose it. And since our adversary pretends a plea
in law against it, it is meet that there should be an open hearing
before the Judge of all about it; but, forasmuch as we neither can nor
dare appear to plead for ourselves, our good God has thought fit we
should do it by an advocate: “We have an Advocate with the Father,
Jesus Christ the righteous.” This, therefore, is the second thing that
shows the need that we have of an Advocate-to wit, our adversary
pretends that he has a plea in law against us, and that by law we
should be otherwise disposed of than to be made possessors of the
heavenly kingdom. But,

Third. There are many things relating to the promise, to our life, and
to the threatenings, that minister matter of question and doubt, and
give the advantage of objections unto him that so eagerly desireth to
be putting in cavils against our salvation, all which it hath pleased
God to repel by Jesus Christ our Advocate.

1. There are many things relating to the promises, as to the largeness
and straitness of words, as to the freeness and conditionality of them,
which we are not able so well to understand; and, therefore, when Satan
dealeth with us about them, we quickly fall to the ground before him;
we often conclude that the words of the promise are too narrow and
strait to comprehend us; we also think, verily, that the conditions of
some promises do utterly shut us out from hope of justification and
life; but our Advocate, who is for us with the Father, he is better
acquainted with, and learned in, this law than to be baffled out with a
bold word or two, or with a subtle piece of hellish sophistication (Isa
50:4). He knows the true purport, intent, meaning, and sense of every
promise, and piece of promise that is in the whole Bible, and can tell
how to plead it for advantage against our accuser, and doth so. And I
gather it not only from his contest with Satan for Joshua, (Zech 3),
and from his conflict with him in the wilderness, (Matt 4), and in
heaven, (Rev 14), but also from the practice of Satan’s emissaries
here; for what his angels do, that doth he. Now there is here nothing
more apparent than that the instruments of Satan do plead against the
church, from the pretended intricacy, ambiguity, and difficulty of the
promise; whence I gather, so doth Satan before the tribunal of God; but
there we have one to match him; “we have an Advocate with the Father,”
that knows law and judgment better than Satan, and statute and
commandment better than all his angels; and by the verdict of our
Advocate, all the words, and limits, and extensions of words, with all
conditions of the promises, are expounded and applied! And hence it is
that it sometimes so falleth out that the very promise we have thought
could not reach us, to comfort us by any means, has at another time
swallowed us up with joy unspeakable. Christ, the true Prophet, has the
right understanding of the Word as an Advocate, has pleaded it before
God against Satan, and having overcome him at the common law, he hath
sent to let us know it by his good Spirit, to our comfort, and the
confusion of our enemy. Again,

2. There are many things relating to our lives that minister to our
accuser occasions of many objections against our salvation; for,
besides our daily infirmities, there are in our lives gross sins, many
horrible backslidings; also we ofttimes suck and drink in many
abominable errors and deceitful opinions, of all which Satan accuseth
us before the judgment-seat of God, and pleadeth hard that we may be
damned for ever for them. Besides, some of these things are done after
light received, against present convictions and dissuasions to the
contrary, against solemn engagements to amendment, when the bonds of
love were upon us (Jer 2:20). These are crying sins; they have a loud
voice in themselves against us, and give to Satan great advantage and
boldness to sue for our destruction before the bar of God; nor doth he
want skill to aggravate and to comment profoundly upon all occasions
and circumstances that did attend us in these our miscarriages-to wit,
that we did it without a cause, also, when we had, had we had grace to
have used them, many things to have helped us against such sins, and to
have kept us clean and upright. “There is also a sin unto death,” (I
John 5:16), and he can tell how to labour, by argument and sleight of
speech, to make our transgressions, not only to border upon, but to
appear in the hue, shape, and figure of that, and thereto make his
objection against our salvation. He often argueth thus with us, and
fasteneth the weight of his reasons upon our consciences, to the almost
utter destruction of us, and the bringing of us down to the gates of
despair and utter destruction; the same sins, with their aggravating
circumstances, as I said, he pleadeth against us at the bar of God. But
there he meeteth with Jesus Christ, our Lord and Advocate, who entereth
his plea against him, unravels all his reasons and arguments against
us, and shows the guile and falsehood of them. He also pleadeth as to
the nature of sin, as also to all those high aggravations, and proveth
that neither the sin in itself, nor yet as joined with all its
advantageous circumstances, can be the sin unto death, (Col 2:19),
because we hold the head, and have not “made shipwreck of faith,” (I
Tim 1:19), but still, as David and Solomon, we confess, and are sorry
for our sins. Thus, though we seem, through our falls, to come short of
the promise, with Peter, (Heb 4:1-3), and leave our transgressions as
stumbling blocks to the world, with Solomon, and minister occasion of a
question of our salvation among the godly, yet our Advocate fetches us
off before God, and we shall be found safe and in heaven at last, by
them in the next world, who were afraid they had lost us in this.

But all these points must be managed by Christ for us, against Satan,
as a lawyer, an advocate, who to that end now appears in the presence
of God for us, and wisely handleth the very crisis of the word, and of
the failings of his people, together with all those nice and critical
juggles by which our adversary laboureth to bring us down, to the
confusion of his face.

3. There are also the threatenings that are annexed to the gospel, and
they fall now under our consideration. They are of two sorts-such as
respect those who altogether neglect and reject the gospel, or those
that profess it, yet fall in or from the profession thereof.

The first sort of threatening cannot be pleaded against the professors
of the gospel as against those that never professed it; wherefore he
betaketh himself to manage those threatenings against us that belong to
those that have professed, and that have fallen from it (Psa 109:1-6).
Joshua fell in it (Zech 3:1, 2). Judas fell from it, and the accuser
stands at the right hand of them before the judgment of God, to resist
them, by pleading the threatenings against them-to wit, that God’s soul
should have no pleasure in them. “If any man draw back, my soul shall
have no pleasure in him.” Here is a plea for Satan, both against the
one and the other; they are both apostatized, both drawn back, and he
is subtle enough to manage it.

Ay, but Satan, here is also matter sufficient for a plea for our
Advocate against thee, forasmuch as the next words distinguish betwixt
drawing back, and drawing back “unto perdition”; every one that draws
back, doth not draw back unto perdition (Heb 10:38, 39). Some of them
draw back from, and some in the profession of, the gospel. Judas drew
back from, and Peter in the profession of his faith; wherefore Judas
perishes, but Peter turns again, because Judas drew back unto
perdition, but Peter yet believed to the saving of the soul.26 Nor doth
Jesus Christ, when he sees it is to no boot, at any time step in to
endeavour to save the soul. Wherefore, as for Judas, for his
backsliding from the faith, Christ turns him up to Satan, and leaveth
him in his hand, saying, “When he shall be judged, let him be
condemned: and let his prayer become sin” (Psa 109:7) But he will not
serve Peter so-“The Lord will not leave him in his hand, nor condemn
him when he is judged” (Psa 37:33). He will pray for him before, and
plead for him after, he hath been in the temptation, and so secure him,
by virtue of his advocation, from the sting and lash of the threatening
that is made against final apostasy. But,

Fourth. The necessity of the Advocate’s office in Jesus Christ appears
plainly in this-to plead about the judgments, distresses, afflictions,
and troubles that we meet withal in this life for our sins. For though,
by virtue of this office, Christ fully takes us off from the
condemnation that the unbelievers go down to for their sins, yet he
doth not thereby exempt us from temporal punishments, for we see and
feel that they daily overtake us; but for the proportioning of the
punishment, or affliction for transgression, seeing that comes under
the sentence of the law, it is fit that we should have an Advocate that
understands both law and judgment, to plead for equal distribution of
chastisement, according, I say, to the law of grace; and this the Lord
Jesus doth.

Suppose a man for transgression be indicted at the assizes; his
adversary is full of malice, and would have him punished sorely beyond
what by the law is provided for such offence; and he pleads that the
judge will so afflict and punish as he in his malicious mind desireth.
But the man has an advocate there, and he enters his plea against the
cruelty of his client’s accuser, saying, My lord, it cannot be as our
enemy would have it; the punishment for these transgressions is
prescribed by that law that we here ground our plea upon; nor may it be
declined to satisfy his envy; we stand here upon matters of law, and
appeal to the law. And this is the work of our Advocate in heaven.
Punishments for the sin of the children come not headlong, not without
measure, as our accuser would have them, nor yet as they fall upon
those who have none to plead their cause.27 Hath he smote the children
according to the stroke wherewith he hath smitten others? No; “in
measure when it shooteth forth,” or seeks to exceed due bounds, “thou
wilt debate with it: he stayeth his rough wind in the day of the east
wind” (Isa 27:8). “Thou wilt debate with it,” inquiring and reasoning
by the law, whether the shootings forth of the affliction (now going
out for the offence committed) be not too strong, too heavy, too hot,
and of too long a time admitted to distress and break the spirit of
this Christian; and if it be, he applies himself to the rule to measure
it by, he fetches forth his plumb line, and sets it in the midst of his
people, (Amos 7:8; Isa 28:17), and lays righteousness to that, and will
not suffer it to go further; but according to the quality of the
transgression, and according to the terms, bounds, limits, and measures
which the law of grace admits, so shall the punishment be. Satan often
saith of us when we have sinned, as Abishai said of Shimei after he had
cursed David, Shall not this man die for this? (II Sam 19:21). But
Jesus, our Advocate, answers as David, What have I to do with thee, O
Satan? Thou this day art an enemy to me; thou seekest for a punishment
for the transgressions of my people above what is allotted to them by
the law of grace, under which they are, and beyond what their relation
that they stand in to my Father and myself will admit. Wherefore, as
Advocate, he pleadeth against Satan when he brings in against us a
charge for sins committed, for the regulating of punishments, both as
to the nature, degree, and continuation of punishment; and this is the
reason why, when we are judged, we are not condemned, but chastened,
“that we should not be condemned with the world” (I Cor 11:32). Hence
king David says, the Lord hath not given him over to the will of his
enemy (Psa 27:12). And again, “The Lord hath chastened me sore; but he
hath not given me over unto death” (Psa 118:18). Satan’s plea was, that
the Lord would give David over to his will, and to the tyranny of
death. No, says our Advocate, that must not be; to do so would be an
affront to the covenant under which grace has put them; that would be
to deal with them by a covenant of works, under which they are not.
There is a rod for children; and stripes for those of them that
transgress. This rod is in the hand of a Father, and must be used
according to the law of that relation, not for the destruction, but
correction of the children; not to satisfy the rage of Satan, but to
vindicate the holiness of my Father; not to drive them further from,
but to bring them nearer to their God. But,

Fifth. The necessity of the advocateship of Jesus Christ is also
manifest in this, for that there is need of one to plead the efficacy
of old titles to our eternal inheritance, when our interest thereunto
seems questionable by reason of new transgressions. That God’s people
may, by their new and repeated sins, as to reason at least, endanger
their interest in the eternal inheritance, is manifest by such
groanings of theirs as these-“Why dost thou cast me off?” (Psa 43:2).
“Cast me not away from thy presence” (Psa 51:11). And, “O God, why hast
thou cast us off for ever?” (Psa 74:1). Yet I find in the book of
Leviticus, that though any of the children of Israel should have sold,
mortgaged, or made away with their inheritance, they did not thereby
utterly make void their title to an interest therein, but it should
again return to them, and they again enjoy the possession of it, in the
year of jubilee. In the year of jubilee, saith God, you shall return
every man to his possession; “the land shall not be sold for ever,” nor
be quite cut off, “for the land is mine; for ye are strangers and
sojourners with me. And in all the land of your possession, ye shall
grant a redemption for the land” (Lev 25:23,24).

The man in Israel that, by waxing poor, did sell his land in Canaan,
was surely a type of the Christian who, by sin and decays in grace, has
forfeited his place and inheritance in heaven; but as the ceremonial
law provided that the poor man in Canaan should not, by his poverty,
lose his portion in Canaan for ever, but that it should return to him
in the year of jubilee; so the law of grace has provided that the
children shall not, for their sin, lose their inheritance in heaven for
ever, but that it shall return to them in the world to come (I Cor
11:32)28

All therefore that happeneth in this case is, they may live without the
comfort of it here, as he that had sold his house in Canaan might live
without the enjoyment of it till the jubilee. They may also seem to
come short of it when they die, as he in Canaan did that deceased
before the year of jubilee; but as certainly as he that died in Canaan
before the jubilee did yet receive again his inheritance by the hand of
his relative survivor when the jubilee came, so certainly shall he that
dieth, and that seemeth in his dying to come short of the celestial
inheritance now, be yet admitted, at his rising again, to the
repossession of his old inheritance at the day of judgment. But now
here is room for a caviler to object, and to plead against the
children, saying, They have forfeited their part of paradise by their
sin; what right, then, shall they have to the kingdom of heaven? Now
let the Lord stand up to plead, for he is Advocate for the children;
yea, let them plead the sufficiency of their first title to the
kingdom, and that it is not their doings can sell the land for ever.
The reason why the children of Israel could not sell the land for ever
was, because the Lord, their head, reserved to himself a right
therein-“The land shall not be sold for ever, for the land is mine.”
Suppose two or three children have a lawful title to such an estate,
but they are all profuse and prodigal, and there is a brother also that
has by law a chief right to the same estate: this brother may hinder
the estate from being sold for ever, because it is his inheritance, and
he may, when the limited time that his brethren had sold their share
therein is out, if he will, restore it to them again. And in the
meantime, if any that are unjust should go about utterly and for ever
to deprive his brethren, he may stand up and plead for them; that in
law the land cannot be sold for ever, for that it is his as well as
theirs, he being resolved not to part with his right. O my brethren!
Christ will not part with his right of the inheritance unto which you
are also born; your profuseness and prodigality shall not make him let
go his hold that he hath for you of heaven; nor can you, according to
law, sell the land for ever, since it is his, and he hath the principal
and chief title thereto. This also gives him ground to stand up to
plead for you against all those that would hold the kingdom from you
for ever; for let Satan say what he can against you, yet Christ can
say, “The land is mine,” and consequently that his brethren could not
sell it. Yes, says Satan, if the inheritance be divided.

O but, says Christ, the land is undivided; no man has his part set out
and turned over to himself; besides, my brethren yet are under age, and
I am made their guardian; they have not power to sell the land for
ever; the land is mine; also my Father has made me feoffee in trust for
my brethren, that they may have what is allotted them when they are all
come to a perfect man, “unto the measure of the stature of the fulness
of Christ” (Eph 4:13). And not before, and I will reserve it for them
till then; and thus to do is the will of my Father, the law of the
Judge, and also my unchangeable resolution. And what can Satan say
against this plea? Can he prove that Christ has no interest in the
saints’ inheritance? Can he prove that we are at age, or that our
several parts of the heavenly house are already delivered into our own
power? And if he goes about to do this, is not the law of the land
against him? Doth it not say that our Advocate is “Lord of all,” (Acts
10:36), that the kingdom is Christ’s, that it is laid up in heaven for
us, (Eph 5:5, Col 1:5); yea, that the “inheritance which is
incorruptible, undefiled, and that fadeth not away, is reserved in
heaven for us, who are kept by the power of God, through faith unto
salvation” (I Peter 1:4, 5). Thus therefore is our heavenly inheritance
made good by our Advocate against the thwartings and branglings29 of
the devil; nor can our new sins make it invalid, but it abideth safe to
us at last, notwithstanding our weaknesses; though, if we sin, we may
have but little comfort of it, or but little of its present profits,
while we live in this present world. A spendthrift, though he loses not
his title, may yet lose the present benefit, but the principal will
come again at last; for “we have an Advocate with the Father, Jesus
Christ the righteous.”

Sixth. The necessity of the advocateship of Jesus Christ for us further
appears in this-to wit, for that our evidences, which declare that we
have a right to the eternal inheritance, are often out of our own hand,
yea, and also sometimes kept long from us, the which we come not at the
sight or comfort of again but by our Advocate, especially when our
evidences are taken from us, because of a present forfeiture of this
inheritance to God by this or that most foul offence. Evidences, when
they are thus taken away, as in David’s case they were, (Psa 51:12),
why then they are in our God’s hand, laid up, I say, from the sight of
them to whom they belong, till they even forget the contents thereof
(II Peter 1:5-9).30

Now when writings and evidences are out of the hand of the owners, and
laid up in the court, where in justice they ought to be kept, they are
not ordinarily got thence again but by the help of a lawyer-an
Advocate. Thus it is with the children of God. We do often forfeit our
interest in eternal life, but the mercy is, the forfeit falls into the
hand of God, not of the law nor of Satan, wherefore he taketh away also
our evidences, if not all, yet some of them, as he saith-“I have taken
away my peace from this people, even loving-kindness and mercies” (Jer
16:5). This he took from David, and he entreats for the restoration of
it, saying, “Restore unto me the joy of thy salvation, and uphold me
with thy free Spirit” (I Chron 17:13; Psa 51:12). And, “Lord, turn us
again, cause thy face to shine, and we shall be saved” (Psa 80:3, 7,
19.)

Satan now also hath an opportunity to plead against us, and to help
forward the affliction, as his servants did of old, when God was but a
little angry (Zech 1:15); but Jesus Christ our Advocate is ready to
appear against him, and to send us from heaven our old evidences again,
or to signify to us that they are yet good and authentic, and cannot be
gainsaid. “Gabriel,” saith he, “make this man to understand the vision”
(Dan 8:16). And again, saith he to another, “Run, speak to this young
man, saying, Jerusalem shall be inhabited as towns without walls” (Zech
2:4). Jerusalem had been in captivity, had lost many evidences of God’s
favour and love by reason of her sin, and her enemy stepped in to
augment her sin and sorrow; but there was a man [the angel of the Lord]
“among the myrtle trees” that were in the bottom that did prevail with
God to say, I am returned to Jerusalem with mercies; and then commands
it to be proclaimed that his “cities through prosperity shall yet be
spread abroad” (Zech 1:11-17). Thus, by virtue of our Advocate, we are
either made to receive our old evidences for heaven again, or else are
made to understand that they yet are good, and stand valid in the court
of heaven; nor can they be made ineffectual, but shall abide the test
at last, because our Advocate is also concerned in the inheritance of
the saints in light. Christians know what it is to lose their evidences
for heaven, and to receive them again, or to hear that they hold their
title by them; but perhaps they know not how they come at this
privilege; therefore the apostle tells them “they have an Advocate”;
and that by him, as Advocate, they enjoy all these advantages is
manifest, because his Advocate’s office is appointed for our help when
we sin-that is, commit sins that are great and heinous-“If any man sin,
we have an Advocate.”31

By him the justice of God is vindicated, the law answered, the
threatenings taken off, the measure of affliction that for sin we
undergo determined, our titles to eternal life preserved, and our
comfort of them restored, notwithstanding the wit, and rage, and envy
of hell. So, then, Christ gave himself for us as a priest, died for us
as a sacrifice, but pleadeth justice and righteousness in a way of
justice and righteousness; for such is his sacrifice, for our salvation
from the death that is due to our foul or high transgressions-as an
Advocate. Thus have I given you thus far, an account of the nature,
end, and necessity of the Advocateship of Jesus Christ, and should now
come to the use and application, only I must first remove an objection
or two.

[OBJECTIONS REMOVED.]


SIXTHLY, [I now come to answer some objections.]

First Objection. But what need all these offices of Jesus Christ? or,
what need you trouble us with these nice distinctions? It is enough for
us to believe in Christ in the general, without considering him under
this and that office.

Answer. The wisdom of God is not to be charged with needless doing when
it giveth to Jesus Christ such variety of offices, and calleth him to
so many sundry employments for us; they are all thought necessary by
heaven, and therefore should not be counted superfluous by earth. And
to put a question upon thy objection-What is a sacrifice without a
priest, and what is a priest without a sacrifice? And the same I say of
his Advocate’s office-What is an advocate without the exercise of his
office? And what need of an Advocate’s office to be exercised, if
Christ, as sacrifice and Priest, was thought sufficient by God? Each of
these offices is sufficient for the perfecting the work for which it is
designed; but they are not all designed for the self-same particular
thing. Christ as sacrifice offereth not himself; it is Christ as Priest
does that. Christ as Priest dieth not for our sins; it is Christ as
sacrifice does so. Again, Christ as a sacrifice and a Priest limits
himself to those two employs, but as an Advocate he launches out into a
third. And since these are not confounded in heaven, nor by the
Scriptures, they should not be confounded in our apprehension, nor
accounted useless.

It is not, therefore, enough for us that we exercise our thoughts upon
Christ in an indistinct and general way, but we must learn to know him
in all his offices, and to know the nature of his offices also; our
condition requires this, it requireth it, I say, as we are guilty of
sin, as we have to do with God, and with our enemy the devil. As we are
guilty of sin, so we need a sacrifice; and as we are also sinners, we
need one perfect to present our sacrifice to God for us. We have need
also of him as priest to present our persons and services to God. And
since God is just, and upon the judgment-seat, and since also we are
subject to sin grievously, and again, since we have an accuser who will
by law plead at this bar of God our sins against us, to the end we
might be condemned, we have need of, and also “have an Advocate with
the Father, Jesus Christ the righteous.”

Alas! How many of God’s precious people, for want of a distinct
knowledge of Christ in all his offices, are at this day sadly baffled
with the sophistications of the devil? To instance no more than this
one thing-when they have committed some heinous sin after light
received, how are they, I say, tossed and tumbled and distressed with
many perplexities! They cannot come to any anchor in this their
troubled sea; they go from promise to promise, from providence to
providence, from this to that office of Jesus Christ, but forget that
he is, or else understand not what it is for this Lord Jesus to be an
Advocate for them. Hence they so oft sink under the fears that their
sin is unpardonable, and that therefore their condition is desperate;
whereas, if they could but consider that Christ is their Advocate, and
that he is therefore made an Advocate to save them from those high
transgressions that are committed by them, and that he waits upon this
office continually before the judgment-seat of God, they would conceive
relief, and be made to hold up their head, and would more strongly
twist themselves from under that guilt and burden, those ropes and
cords wherewith by their folly they have so strongly bound themselves,
than commonly they have done, or do.

Second Objection. But notwithstanding what you have said, this sin is a
deadly stick in my way; it will not out of my mind, my cause being bad,
but Christ will desert me.

Answer. It is true, sin is, and will be, a deadly stick and stop to
faith, attempt to exercise it on Christ as considered under which of
his offices or relations you will; and, above all, the sin of unbelief
is “the sin that doth so,” or most “easily beset us” (Heb 12:1, 2). And
no marvel; for it never acteth alone, but is backed, not only with
guilt and ignorance, but also with carnal sense and reason. He that is
ignorant of this knows but little of himself, or what believing is. He
that undertakes to believe sets upon the hardest task that ever was
proposed to man; not because the things imposed upon us are
unreasonable or unaccountable, but because the heart of man, the more
true anything is, the more it sticks and stumbles thereat; and, says
Christ, “Because I tell you the truth, ye believe me not” (John 8:45).
Hence believing is called labouring, (Heb 4:11); and it is the sorest
labour, at times that any man can take in hand, because assaulted with
the greatest oppositions; but believe thou must, be the labour never so
hard, and that not only in Christ in a general way, but in him as to
his several offices, and to this of his being an Advocate in
particular, else some sins and some temptations will not, in their
guilt or vexatious trouble, easily depart from thy conscience; no, not
by promise, nor by thy attempts to apply the same by faith. And this
the text insinuateth by its setting forth of Christ as Advocate, as the
only or best and most speedy way of relief to the soul in certain
cases.

There is, then, an order that thou must observe in exercising of thy
soul in a way of believing.

1. Thou must believe unto justification in general; and for this thou
must direct thy soul to the Lord Christ as he is a sacrifice for sin;
and as a Priest offering that sacrifice, so as a sacrifice thou shalt
see him appeasing Divine displeasure for thy sin, and as a Priest
spreading the skirt of his garment over thee, for the covering of thy
nakedness; thus being clothed, thou shalt not be found naked.

2. This, when thou hast done as well as thou canst, thou must, in the
next place, keep thine eye upon the Lord Christ as improving, as Priest
in heaven, the sacrifice which he offered on earth for the continuing
thee in a state of justification in thy lifetime, notwithstanding those
common infirmities that attend thee, and to which thou art incident in
all thy holy services or best performances (Rom 5:10; Exo 28:31-38).
For therefore is he a Priest in heaven, and by his sacrifices
interceding for thee.

3. But if thy foot slippeth, if it slippeth greatly, then know thou it
will not be long before a bill be in heaven preferred against thee by
the accuser of the brethren; wherefore then thou must have recourse to
Christ as Advocate, to plead before God thy judge against the devil
thine adversary for thee.

4. And as to the badness of thy cause, let nothing move thee, save to
humility and self-abasement, for Christ is glorified by being concerned
for thee; yea, the angels will shout aloud to see him bring thee off.
For what greater glory can we conceive Christ to obtain as Advocate,
than to bring off his people when they have sinned, notwithstanding
Satan so charging of them for it as he doth?

He gloried when he was going to the cross to die; he went up with a
shout and the sound of a trumpet, to make intercession for us; and
shall we think that by his being an Advocate he receives no additional
glory? It is glory to him, doubtless, to bear the title of an Advocate,
and much more to plead and prosper for us against our adversary, as he
doth.

5. And, I say again, for thee to think that Christ will reject thee for
that thy cause is bad, is a kind of thinking blasphemy against this his
office and his Word; for what doth such a man but side with Satan,
while Christ is pleading against him? I say, it is as the devil would
have it, for it puts strength into his plea against us, by increasing
our sin and wickedness. But shall Christ take our cause in hand, and
shall we doubt of good success?

This is to count Satan stronger than Christ; and that he can longer
abide to oppose, than Christ can to plead for us. Wherefore, away with
it, not only as to the notion, but also as to the heart and root
thereof. Oh! When shall Jesus Christ our Lord be honoured by us as he
ought? This dastardly heart of ours, when shall it be more subdued and
trodden under foot of faith? When shall Christ ride Lord, and King, and
Advocate, upon the faith of his people, as he should? He is exalted
before God, before angels, and above all the power of the enemy; there
is nothing comes behind but the faith of his people.

Third Objection. But since you follow the metaphor so close, I will
suppose, if an advocate be entertained, some recompense must be given
him. His fee-who shall pay him his fee? I have nothing. Could I do
anything to make this advocate part of amends, I could think I might
have benefit from him; but I have nothing. What say you to this?32

Answer. Similitudes must not be strained too far; but yet I have an
answer for this objection. There is, in some cases, law for them that
have no money; ay, law and lawyers too; and this is called a suing in
forma pauperis;33 and such lawyers are appointed by authority for that
purpose. Indeed, I know not that it is thus in every nation, but it is
sometimes so with us in England; and this is the way altogether in the
kingdom of heaven before the bar of God. All is done there for us in
forma pauperis, on free cost; for our Advocate or lawyer is thereto
designed and appointed of his Father.

Hence Christ is said to plead the cause, not of the rich and wealthy,
but of the poor and needy; not of those that have many friends, but of
the fatherless and widow; not of them that are fat and strong, but of
those under sore afflictions (Prov 22:22, 23; 23:10, 11; 31:9). “He
shall stand at the right hand of the poor, to save him from those that
condemn his soul,” or, as it is in the margin, “from the judges of his
soul” (Psa 109:31). This, then, is the manner of Jesus Christ with men;
he doth freely what he doth, not for price nor reward. “I have raised
him up,” says God, “and I will direct all his ways; he shall build my
city, and he shall let go my captives, not for a price nor reward” (Isa
45:13). [This scripture speaks of Cyrus, a type of Christ.]

This, I say, is the manner of Jesus Christ with men; he pleads, he sues
in forma pauperis, gratis, and of mere compassion; and hence it is that
you have his clients give him thanks; for that is all the poor can
give. “I will greatly praise the Lord with my mouth; yea, I will praise
him among the multitude. For he shall stand at the right hand of the
poor, to save him from those that condemn his soul” (Psa 109:30,31).

They know but little that talk of giving to Christ, except they mean
they would give him blessing and praise. He bids us come freely, take
freely, and tells us that he will give and do freely (Rev 22:17; 21:6).
Let him have that which is his own-to wit, thyself; for thou art the
price of his blood. David speaks very strangely of giving to God for
mercy bestowed on him; I call it strangely, because indeed it is so to
reason. “What,” says he, “shall I render to the Lord for all his
benefits? I will take the cup of salvation, and call upon the name of
the Lord” for more (Psa 116:12, 13). God has no need of thy gift, nor
Christ of thy bribe, to plead thy cause; take thankfully what is
offered, and call for more; that is the best giving to God. God is rich
enough; talk not then of giving, but of receiving, for thou art poor.
Be not too high, nor think thyself too good to live by the alms of
heaven; and since the Lord Jesus is willing to serve thee freely, and
to maintain thy right to heaven against thy foe, to the saving of thy
soul, without price or reward, “let the peace of God rule in your
hearts, to the which also ye are called,” as is the rest of “the body,
and be ye thankful” (Col 3:15). This, then, is the privilege of a
Christian-“We have an Advocate with the Father, Jesus Christ the
righteous”; one that pleadeth the cause of his people against those
that rise up against them, of his love, pity, and mere good-will. Lord,
open the eyes of dark readers, of disconsolate saints, that they may
see who is for them, and on what terms!

Fourth Objection. But if Christ doth once begin to plead for me, and
shall become mine Advocate, he will always be troubled with me, unless
I should, of myself, forsake him; for I am ever in broils and suits of
law, action after action is laid upon me, and I am sometimes ten times
in a day summoned to answer my doings before God.

Answer. Christ is not an Advocate to plead a cause or two; nor to
deliver the godly from an accusation or two. “He delivereth Israel out
of all his troubles” (Psa 25:22; II Sam 22:28); and chooses to be an
Advocate for such; therefore, the godly of old did use to make, from
the greatness of their troubles, and the abundance of their troublers,
an argument to the Lord Christ to send and lend them help-“Have mercy
upon me,” saith David; “consider my trouble which I suffer of them that
hate me” (Psa 9:13). And again, “Many are they that rise up against me;
many there be which say of my soul, There is no help for him in God”
(Psa 3:1,2). Yea the troubles of this man were so many and great, that
his enemies began to triumph over him, saying, “There is no help for
him in God.” But could he not deliver him, or did the Lord forsake him?
No, no; “Thou hast smitten,” saith he, “all mine enemies upon the cheek
bone; thou hast broken the teeth of the ungodly.” And as he delivereth
them from their troublers, so also he pleadeth all their causes; “O
Lord,” saith the church, “thou hast pleaded the causes of my soul; thou
hast redeemed my life” (Lam 3:58). Mark, troubled Christian, thou
sayest thou hast been arrested ofttimes in a day, and as often summoned
to appear at God’s bar, there to answer to what shall be laid to thy
charge. And here, for thy encouragement, thou readest that the church
hath an Advocate that pleadeth the causes of her soul; that is, all her
causes, to deliver her. He knows that, so long as we are in this world,
we are subject to temptation and weakness, and through them made guilty
of many bad things; wherefore, he hath prepared himself to our service,
and to abide with the Father, an Advocate for us. As Solomon saith of a
man of great wrath, so it may be said of a man of great weakness, and
the best of saints are such-he must be delivered again and again, (Prov
19:19); yea, “many a time,” saith David, “did he deliver them,” (Psa
106:43); to wit, more than once or twice; and he will do so for thee,
if thou entertain him to be thine Advocate. Thou talkest of leaving
him, but then whither wilt thou go? All else are vain things, things
that cannot profit; and he will not forsake his people, (I Sam
12:20-23), “though their land be filled with sin against the Holy One
of Israel” (Jer 51:5). I know the modest saint is apt to be abashed to
think what a troublesome one he is, and what a make-work he has been in
God’s house all his days; and let him be filled with holy blushing; but
let him not forsake his Advocate.

[THE USE AND APPLICATION.]


SEVENTHLY, Having thus spoken to these objections, let us now come to
make some use of the whole. And,

Use First. I would exhort the children to consider the dignity that God
hath put upon Jesus Christ their Saviour; for by how much God hath
called his Son to offices and places of trust, by so much he hath
heaped dignities upon him. It is said of Mordecai, that he was next to
the king Ahasuerus. And what then? Why, then the greatness of Mordecai,
and his high advance, must be written in the book of the Chronicles of
the kings of Media and Persia, to the end his fame might not be buried
nor forgotten, but remembered and talked of in generations to come
(Esth 10). Why, my brethren, God exalted Jesus of Nazareth, hath made
him the only great one, having given him a name above every name-a
name, did I say?-a name and glory beyond all names, and above all
names, as doth witness both his being set above all, and the many
offices which he executeth for God on behalf of his people. It is
counted no little addition to honour when men are not only made near to
the king, but also entrusted with most, if not almost with all the most
weighty affairs of the kingdom. Why, this is the dignity of Christ; he
is, it is true, the natural Son of God, and so high, and one that
abounds with honour. But this is not all; God has conferred upon him,
as man, all the most mighty honours of heaven; he hath made him Lord
Mediator betwixt him and the world. This in general. And particularly,
he hath called him to be his High Priest for ever, and hath sworn he
shall not be changed for another (Heb 7:21-24). He hath accepted of his
offering once for ever, counting that there is wholly enough in what he
did once “to perfect for ever them that are sanctified”; to wit, set
apart to glory (Heb 10:11-14).

He is Captain-general of all the forces that God hath in heaven and
earth, the King and Commander of his people (ch. 9:25, 28). He is Lord
of all, and made “head over all things to the church,” and is our
Advocate with the Father (Eph 1:22). O, the exaltation of Jesus Christ!
Let Christians, therefore, in the first place, consider this. Nor can
it be but profitable to them, if withal they consider that all this
trust and honour is put and conferred upon him in relation to the
advantage and advancement of Christians. If Christians do but consider
the nearness that is betwixt Christ and them, and, withal, consider how
he is exalted, it must needs be matter of comfort to them. He is my
flesh and my bone that is exalted; he is my friend and brother that is
thus set up and preferred. It was something to the Jews when Mordecai
was exalted to honour; they had, thereby, ground to rejoice and be
glad, for that one of themselves was made lord-chief by the king, and
the great governor of the land, for the good of his kindred. True, when
a man thinks of Christ as severed from him, he sees but little to his
comfort in Christ’s exaltation; but when he looks upon Christ, and can
say, My Saviour, my Priest, or the chief Bishop of my soul, then he
will see much in his being thus promoted to honour. Consider, then, of
the glories to which God has exalted our Saviour, in that he hath made
him so high. It is comely, also, when thou speakest of him, that thou
name his name with some additional title, thereby to call thy mind to
the remembrance, and so to the greater reverence of the person of thy
Jesus; as, our Lord Jesus, our Lord and Saviour Jesus Christ, “the
Apostle and High Priest of our profession, Christ Jesus” (II Peter
2:20; Heb 3:1, &c). Men write themselves by their titles; as, John,
earl of such a place, Anthony, earl of such a place, Thomas, lord, &c.
It is common, also, to call men in great places by their titles rather
than by their names; yea, it also pleaseth such great ones well; as, My
lord high chancellor of England, My lord privy seal, My lord high
admiral, &c. And thus should Christians make mention of Jesus Christ
our Lord, adding to his name some of his titles of honour; especially
since all places of trust and titles of honour conferred on him are of
special favour to us. I did use to be much taken with one sect of
Christians; for that it was usually their way, when they made mention
of the name of Jesus, to call him “The blessed King of Glory.”
Christians should do thus; it would do them good; for why doth the Holy
Ghost, think you, give him all these titles but that we should call him
by them, and so make mention of him one to another; for the very
calling of him by this or that title, or name, belonging to this or
that office of his, giveth us occasion, not only to think of him as
exercising that office, but to inquire, by the Word, by meditation, and
one of another, what there is in that office and what, by his
exercising of that, the Lord Jesus profiteth his church.

How will men stand for that honour that, by superiors, is given to
them, expecting and using all things; to wit, actions and carriages, so
as that thereby their grandeur may be maintained; and saith Christ, “Ye
call me Master and Lord: and ye say well; for so I am” (John 13:13).
Christ Jesus our Lord would have us exercise ourselves in the knowledge
of his glorious offices and relative titles, because of the advantage
that we get by the knowledge of them, and the reverence of, and love
to, him that they beget in our hearts. “That disciple,” saith the text,
“whom Jesus loved saith unto Peter, It is the Lord. Now when Simon
Peter heard that it was the Lord, he girt his fisher’s coat unto him
(for he was naked), and did cast himself into the sea. And the other
disciples came in a little ship”: to wit, to shore, to wait upon their
Lord (John 21). The very naming of him under the title of Lord, bowed
their hearts forthwith to come with joint readiness to wait upon him.
Let this also teach us to distinguish Christ’s offices and titles, not
to confound them, for he exerciseth those offices, and beareth those
titles, for great reason, and to our commodity. Every circumstance
relating both to Christ’s humiliation and exaltation ought to be duly
weighed by us, because of that mystery of God, and of man’s redemption
that is wrapped therein; for as there was not a pin, nor a loop, nor a
tack in the tabernacle but had in it use of instruction to the children
of Israel, so there is not any part, whether more near or more remote
to Christ’s suffering and exaltation, but is, could we get into it,
full of spiritual advantage to us.

To instance the water that came out of Christ’s side, a thing little
taken notice of either by preachers or hearers, and yet John makes it
one of the witnesses of the truth of our redemption, and a confirmation
of the certainty of that record that God, to the world, hath given of
the sufficiency that is in his Son to save (John 19:34; I John 3:5-9;
5:5-9; I John 4:9-12).

When I have considered that the very timing of Scripture expressions,
and the season of administering ordinances, have been argumentative to
the promoting of the faith and way of justification by Christ, it has
made think that both myself and most of the people of God look over the
Scriptures too slightly, and take too little notice of that or of those
many honours that God, for our good, has conferred upon Christ. Shall
he be called a King, a Priest, a Prophet, a Sacrifice, an Altar, a
Captain, a Head, a Husband, a Father, a Fountain, a Door, a Rock, a
Lion, a Saviour, &c., and shall we not consider these things? And shall
God to all these add, moreover, that he is an Advocate, and shall we
take no notice thereof, or jumble things so together, that we lose some
of his titles and offices; or so be concerned with one as not to think
we have need of the benefit of the rest? Let us be ashamed thus to do
or think, and let us give to him that is thus exalted the glory due
unto his name.

Use Second. As we should consider the titles and offices of Christ in
general, so we should consider this of his being an Advocate in
particular; for this is one of the reasons which induced the apostle to
present him here under that very notion to us-namely, that we should
have faith about it, and consider of it to our comfort-“If any man sin,
we have an Advocate with the Father, Jesus Christ the righteous.” “An
advocate”-an advocate, as I said, is one that hath power to plead for
another in this, or that, or any court of judicature. Be much therefore
in the meditation of Christ, as executing of this his office for thee,
for many advantages will come to thee thereby. As,

1. This will give thee to see that thou art not forsaken when thou hast
sinned; and this has not in it a little relief only, but yieldeth
consolation in time of need. There is nothing that we are more prone
unto than to think we are forsaken when we have sinned, when for this
very thing-to wit, to keep us from thinking so, is the Lord Jesus
become our Advocate-“If any man sin, we have an Advocate.” Christian,
thou that hast sinned, and that with the guilt of thy sin art driven to
the brink of hell, I bring thee news from God-thou shalt not die, but
live, for thou hast “an Advocate with the Father.” Let this therefore
be considered by thee, because it yieldeth this fruit.

2. The study of this truth will give thee ground to take courage to
contend with the devil concerning the largeness of grace by faith,
since thy Advocate is contending for thee against him at the bar of
God. It is a great encouragement for a man to hold up his head in the
country, when he knows he has a special friend at court. Why, our
Advocate is a friend at court, a friend there ready to give the onset
to Satan, come he when he will. “We have an Advocate with the Father”;
an Advocate, or one to plead against Satan for us.

3. This consideration will yield relief, when, by Satan’s abuse of some
other of the offices of Christ, thy faith is discouraged and made
afraid. Christ as a prophet pronounces many a dreadful sentence against
sin; and Christ as a king is of power to execute them; and Satan as an
enemy has subtlety enough to abuse both these, to the almost utter
overthrow of the faith of the children of God. But what will he do with
him as he is an Advocate? Will he urge that he will plead against us?
He cannot; he has no such office. “Will he plead against me with his
great power? No, but he would put strength into me”(Job 23:6).
Wherefore Satan doth all he may to keep thee ignorant of this office;
for he knows that as Advocate, when he is so apprehended, the saints
are greatly relieved by him, even by a believing thought of that
office.

4. This consideration, or the consideration of Christ as exercising of
this office, will help thee to put by that visor wherewith Christ by
Satan is misrepresented to thee, to the weakening and affrighting of
thee. There is nothing more common among saints than thus to be wronged
by Satan; for as he will labour to fetch fire out of the offices of
Christ to burn us, so to present him to us with so dreadful and so
ireful a countenance, that a man in temptation, and under guilt, shall
hardly be able to lift up his face to God. But now, to think really
that he is my Advocate, this heals all! Put a visor upon the face of a
father, and it may perhaps for a while fright the child; but let the
father speak, let him speak in his own fatherly dialect to the child,
and the visor is gone, if not from the father’s face, yet from the
child’s mind; yea, the child, notwithstanding that visor, will
adventure to creep into its father’s bosom. Why, thus it is with the
saints when Satan deludes and abuses them by disfiguring the
countenance of Christ to their view. Let them but hear their Lord speak
in his own natural dialect (and then he doth so indeed when we hear him
speak as an Advocate), and their minds are calmed, their thoughts
settled, their guilt made to vanish, and their faith to revive.

Indeed, the advocateship of Jesus Christ is not much mentioned in the
Word, and because it is no oftener made mention of, therefore perhaps
it is that some Christians do so lightly pass it over; when, on the
contrary, the rarity of the thing should make it the more admirable;
and perhaps it is therefore so little made mention of in the Bible,
because it should not by the common sort be abused, but is as it were
privately dropped in a corner, to be found by them that are for finding
relief for their soul by a diligent search of the Scriptures; for
Christ in this office of advocateship is only designed for the child of
God, the world hath nothing therewith to do.34 Methinks that which
alone is proper to saints, and that which by God is peculiarly designed
for them, they should be mightily taken withal; the peculiar treasure
of kings, the peculiar privilege of saints, oh, this should be
affecting to us!-why, Christ, as an Advocate, is such. “Remember me, O
Lord,” said the Psalmist, “with the favour that thou bearest unto thy
people: O visit me with thy salvation; that I may see the good of thy
chosen, that I may rejoice in the gladness of thy nation, that I may
glory with thine inheritance” (Psa 106:4, 5). The Psalmist, you see
here, is crying out for a share in, and the knowledge of, the peculiar
treasure of saints; and this of Christ as Advocate is such; wherefore
study it, and prize it so much the more, this Advocate is ours.

(1.) Study it with reference to its peculiarity. It is for the
children, and nobody else; for the children, little and great. This is
children’s bread; this is a mess for Benjamin; this is to be eaten in
the holy place. Children use to make much of that which, by way of
specialty, is by their relations bestowed on them-“And Naboth said to
Ahab, The Lord forbid it me, that I should give the inheritance of my
fathers to thee” (I Kings 21:3). No, truly will I not. Why so? Because
it was my father’s gift, not in common to all, but to me in special.

(2.) Study this office in the nature of it; for therein lies the
excellency of anything, even in the nature of it. Wrong thoughts of
this or that abuses it, and takes its natural glory from it. Take heed,
therefore, of misapprehending, while thou art seeking to apprehend
Christ as thy Advocate. Men judge of Christ’s offices while they are at
too great a distance from them; but “let them come near,” says God,
“then let them speak,” (Isa 41:1); or as Elihu said to his friends,
when he had seen them judge amiss, “Let us choose to us judgment, let
us know among ourselves what is good” (Job 34:4). So say I; study to
know, rightly to know, the Advocate-office of Jesus Christ. It is one
of the easiest things in the world to miss of the nature, while we
speak of the name and offices of Jesus Christ; wherefore look to it,
that thou study the nature of the office of his advocateship, of his
advocateship for, for so you ought to consider it. There is an Advocate
for, not against, the children of God-“Jesus Christ the righteous.”

(3.) Study this office with reference to its efficacy and prevalency.
Job says, “After my words, they spake not again” (Job 29:22). And when
Christ stands up to plead, all must keep silence before him. True,
Satan had the first word, but Christ the last, in the business of
Joshua, and such a last as brought the poor man off well, though
“clothed with filthy garments” (Zech 3). Satan must be speechless after
a plea of our Advocate, how rampant soever he is afore; or as Elihu has
it, “They were amazed; they answered no more; they left off speaking.”
Shall he that speaks in righteousness give place, and he who has
nothing but envy and deceit be admitted to stand his ground? Behold,
the angels cover their faces when they speak of his glory, how then
shall not Satan bend before him? In the days of his humiliation, he
made him cringe and creep, how much more, then, now he is exalted to
glory, to glory to be an Advocate, an Advocate for his people! “If any
man sin, we have an Advocate with the Father, Jesus Christ the
righteous.”

(4.) Study the faithfulness of Christ in his execution of this office,
for he will not fail nor forsake them that have entertained him for
their Advocate: “He will thoroughly plead their cause” (Jer 50:34).
Faithful and true, is one of his titles; and you shall be faithfully
served by him; you may boldly commit your cause unto him, nor shall the
badness of it make him fail, or discourage him in his work; for it is
not the badness of a cause that can hinder him from prevailing, because
he hath wherewith to answer for all thy sins, and a new law to plead
by, through which he will make thee a conqueror. He is also for
sticking to a man to the end, if he once engages for him (John 13:1,
2). He will threaten and love, he will chastise and love, he will kill
and love, and thou shalt find it so. And he will make this appear at
the last; and Satan knows it is so now, for he finds the power of his
repulses while he pleadeth for him at the bar against him. And all this
is in very faithfulness.

(5.) Study also the need that thou hast of a share in the execution of
the advocateship of Jesus Christ. Christians find that they have need
of washing in the blood of Christ, and that they have need of being
clothed with the righteousness of Christ; they also find that they have
need that Christ should make intercession for them, and that by him, of
necessity, they must approach God, and present their prayers and
services to him; but they do not so well see that they need that Christ
should also be their Advocate. And the reason thereof is this: they
forget that their adversary makes it his business to accuse them before
the throne of God; they consider not the long scrolls and many crimes
wherewith he chargeth them in the presence of the angels of God. I say,
this is the cause that the advocateship of Christ is so little
considered in the churches; yea, many that have been relieved by that
office of his, have not understood what he has thereby done for them.
But perhaps this is to be kept from many till they come to behold his
face, and till all things shall be revealed, that Christ might have
glory given him in the next world for doing of that for them which they
so little thought of in this. But do not thou be content with this
ignorance, because the knowledge of his advocating it for thee will
yield thee present relief. Study, therefore, thine own weakness, the
holiness of the judge, the badness of thy cause, the subtlety, malice,
and rage, of thine enemy; and be assured that whenever thou sinnest, by
and by thou art for it accused before God at his judgment seat. These
things will, as it were, by way of necessity, instill into thy heart
the need that thou hast of an advocate, and will make thee look as to
the blood and righteousness of Jesus Christ to justify thee, so to
Christ as an Advocate to plead thy cause, as did holy Job in his
distresses (Job 16:21).

Use Third. Is Christ Jesus not only a priest of, and a King over, but
an Advocate for his people? Let this make us stand and wonder, and be
amazed at his humiliation and condescension. We read of his humiliation
on earth when he put himself into our flesh, took upon him our sins,
and made them as his own unto condemnation and death. And to be an
advocate is an office reproachful to the malicious, if any man be such
an one, for those that are base and unworthy. Yea, and the higher and
more honourable the person is that pleads for such, the more he humbles
himself. The word doth often in effect account him now in heaven as a
servant for us, and acts of service are acts of condescension; and I am
sure some acts of service have more of that in them than some; and I
think when all things are considered, that Christ neither doth nor can
do anything for us there, of a more condescending nature, than to
become our Advocate. True, he glories in it; but that doth not show
that the work is excellent in itself. It is also one of his titles of
honour; but that is to show how highly God esteems of, and dignifies
all his acts; and though this shall tend at last to the greatening of
his honour and glory in his kingdom, yet the work itself is amazingly
mean.

I speak after the manner of men. It is accounted so in this world. How
ignoble and unrespectful doth a man make himself, especially to his
enemy, when he undertakes to plead a bad cause, if it happeneth to be
the cause of the base and unworthy! And I am sure we are, every one, so
in ourselves, for whom he is become an Advocate with the Father. True,
we are made worthy in him, but that is no thanks to us; as to ourselves
and our cause, both are bad enough. And let us now leave off disputing,
and stand amazed at his condescension; “Who humbleth himself to behold
the things that are in heaven” (Psa 113:6). And men of old did use to
wonder to think that God should so much stoop, as to open his eyes to
look upon man, or once so much as to mind him (Job 7:17; 14:1-3; Psa
8:4; 144:3, 4). And if these be acts that speak a condescension, what
will you count of Christ’s standing up as an Advocate to plead the
cause of his people? Must not that be much more so accounted? O, the
condescension of Christ in heaven! While cavillers quarrel at such kind
of language, let the saints stay themselves and wonder at it, and be so
much the more affected with his grace. The persons are base, the crimes
are base, with which the persons are charged; wherefore one would think
that has but the reason to think, that it is a great condescension of
Christ, now in heaven, to take upon him to be an Advocate for such a
people, especially if you consider the openness of this work of Christ;
for this thing is not done in a corner. This is done in open court.

1. With a holy and just God; for he is the judge of all, and his eyes
are purer than to behold iniquity; yea, his very essence and presence
is a consuming fire; yet, before and with this God, and that for such a
people, Jesus Christ, the King, will be an Advocate. For one mean man
to be an Advocate for the base, with one that is not considerable, is
not so much; but for Christ to be an Advocate for the base, and for the
base, too, under the basest consideration, this is to be wondered at.
When Bathsheba, the queen became an advocate for Adonijah unto king
Solomon, you see how he flounced at her, for that his cause was bad.
“And why,” saith he, “dost thou ask Abishag for Adonijah? Ask for him
the kingdom also” (I Kings 2:16-23). I told you before, that to be an
advocate did run one upon hazards of reproach; and it may easily be
thought that the queen did blush, when, from the king, her son, she
received such a repulse; nor do we hear any more of her being an
advocate; I believe she had enough of this. But oh! This Christ of God,
who himself is greater that Solomon, he is become an Advocate, “an
Advocate with the Father,” who is the eternally just, and holy, and
righteous God; and that for a people, with respect to him, far worse
than could be Adonijah in the eyes of his brother Solomon. Majesty and
justice are dreadful in themselves, and much more so when approached by
any, especially when the cause, as to matter of fact, is bad, that the
man is guilty of who is concerned in the advocateship of his friend;
and yet Jesus Christ is still an Advocate for us, “an Advocate with the
Father.”

2. Consider, also, before whom Jesus Christ doth plead as an Advocate,
and that is before, or in the presence and observation of, all the
heavenly host; for whilst Christ pleadeth with God for his people, all
the host of heaven stand by on the right hand and on the left (Matt
10:32). And though as yet there may seem to be but little in this
consideration, yet Christ would have us know, and account it an
infinite kindness of his to us that he will confess, and not be ashamed
of us before the angels of his Father (Mark 8:38). Angels are holy and
glorious creatures, and, in some respect, may have a greater knowledge
of the nature and baseness of sin than we while here are capable of;
and so may be made to stand and wonder while the Advocate pleads with
God for a people, from head to foot, clothed therewith. But Christ will
not be ashamed to stand up for us before them, though they know how bad
we are, and what vile things we have done. Let this, therefore, make us
wonder.

3. Add to these, how unconcerned ofttimes those are with themselves,
and their own desolate condition, for whom Christ, as an Advocate,
laboureth in heaven with God. Alas! The soul is as far off of knowing
what the devil is doing against it at God’s bar as David was when Saul
was threatening to have his blood, while he was hid in the field (I Sam
20:26-34). But, O true Jonathan! How didst thou plead for David! Only
here thou hadst the advantage of our Advocate, thou hadst a good cause
to plead; for when Saul, thy father, said, “David shall surely die,”
thy reply was, “Wherefore shall he be slain? What [evil] hath he done?”
But Christ cannot say thus when he pleadeth for us at God’s bar; nor is
our present senselessness and unconcernedness about his pleading but an
aggravation to our sin. Perhaps David was praying while Jonathan was
playing the advocate for him before the king his father; but perhaps
the saint is sleeping, yea, sinning more, whilst Christ is pleading for
him in heaven. Oh! This should greatly affect us; this should make us
wonder; this should be so considered by us, as to heighten our souls to
admiration of the grace and kindness of Christ.

4. Join to these the greatness and gravity, the highness and glorious
majesty of the Man that is become our Advocate. Says the text, it is
Jesus Christ-“We have an Advocate with the Father, Jesus Christ.” Now,
that he should become an Advocate, that he should embrace such an
employ as this of his advocateship, let this be a wonderment, and so be
accounted. But let us come to the fourth use.

Use Fourth. Is it so? Is Jesus Christ the Saviour also become our
Advocate? Then let us labour to make that improvement of this doctrine
as tendeth to strengthen our graces, and us, in the management of them.
Indeed, this should be the use that we should make of all the offices
of Christ; but let us, at this time, concern ourselves about this; let,
I say, the poor Christian thus expostulate with himself-

1. Is Christ Jesus the Lord mine Advocate with the Father? Then awake,
my faith, and shake thyself like a giant; stir up thyself, and be not
faint; Christ is the Advocate of his people, and pleadeth the cause of
the poor and needy. And as for sin, which is one great stumble to thy
actings, O my faith, Christ has not only died for that as a sacrifice,
nor only carried his sacrifice unto the Father, in the holiest of all,
but is there to manage that offering as an Advocate, pleading the
efficacy and worth thereof before God, against the devil, for us. Thus,
I say, we should strengthen our faith; for faith has to do not only
with the Word, but also with the offices of Christ. Besides,
considering how many the assaults are that are made upon our faith, we
find all little enough to support it against all the wiles of the
devil.

Christians too little concern themselves, as I have said, with the
offices of Jesus Christ; and therefore their knowledge of him is so
little, and their faith in him so weak. We are bid to have our
conversation in heaven, and then a man so hath, when he is there, in
his spirit, by faith, observing how the Lord Jesus doth exercise his
offices there for him. Let us often, by faith, go to the bar of God,
there to hear our Advocate plead our cause; we should often have our
faith to God’s judgment-seat, because we are concerned there; there we
are accused of the devil, there we have our crimes laid open, and there
we have our Advocate to plead; and this is suggested in the text, for
it saith, “We have an Advocate with the Father”; therefore, thither our
faith should go for help and relief in the day of our straits. I say,
we should have our faith to God’s judgment-seat, and show it there, by
the glass of our text,35 what Satan is doing against, and the Lord
Jesus for, our souls. We should also show it how the Lord Jesus carries
away every cause from the devil, and from before the judgment-seat, to
the comfort of the children, the joy of angels, and the shame of the
enemy. This would strengthen and support our faith indeed, and would
make us more able than, for the most part, we are to apply the grace of
God to ourselves, and hereafter to give more strong repulses to Satan.
It is easy with a man, when he knows that his advocate has overthrown
his enemy at the King’s Bench bar or Court of Common Pleas, less to
fear him the next time he sees him, and more boldly to answer him when
he reneweth his threats on him. Let faith, then, be strengthened, from
its being exercised about the advocateship of Jesus Christ.

2. As we should make use of Christ’s advocateship for the strengthening
of our faith, so we should also make use thereof to the encouraging us
to prayer. As our faith is, so is our prayer; to wit, cold, weak, and
doubtful, if our faith be so. When faith cannot apprehend that we have
access to the Father by Christ, or that we have an Advocate, when
charged before God for our sins by the devil, then we flag and faint in
our prayer; but when we begin to take courage to believe-and then we do
so when most clearly we apprehend Christ-then we get up in prayer. And
according as a man apprehends Christ in his undertakings and offices,
so he will wrestle with and supplicate God. As, suppose a man believes
that Christ died for his sins; why, then, he will plead that in prayer
with God. Suppose, also, that a man understands that Christ rose again
for his justification; why, then, he will also plead that in prayer;
but if he knows no more, no further will he go. But when he shall know
that there is also for him an Advocate with the Father, and that that
Advocate is Jesus Christ; and when the glory of this office of Christ
shall shine in the face of this man’s soul; oh, then, he takes courage
to pray with that courage he had not before; yea, then is his faith so
supported and made strong, that his prayer is more fervent, and
importuning abundance. So that, I say, the knowledge of the
advocateship of Christ is very useful to strengthen our graces; and, as
of graces in general, so of faith and prayer in particular. Wherefore,
our wisdom is, so to improve this doctrine that prayer may be
strengthened thereby.

3. As we should make use of this doctrine to strengthen faith and
prayer, so we should make use of it to keep us humble; for the more
offices Christ executeth for us with the Father, the greater sign that
we are bad; and the more we see our badness, the more humble should we
be. Christ gave for us the price of blood; but that is not all; Christ
as a Captain has conquered death and the grave for us, but that is not
all: Christ as a Priest intercedes for us in heaven; but that is not
all. Sin is still in us, and with us, and mixes itself with whatever we
do, whether what we do be religious or civil; for not only our prayers
and our sermons, our hearings and preaching, and so; but our houses,
our shops, our trades, and our beds, are all polluted with sin. Nor
doth the devil, our night and day adversary, forbear to tell our bad
deeds to our Father, urging that we might for ever be disinherited for
this. But what should we now do, if we had not an Advocate; yea, if we
had not one who would plead in forma pauperis; yea, if we had not one
that could prevail, and that would faithfully execute that office for
us? Why, we must die. But since we are rescued by him, let us, as to
ourselves, lay our hand upon our mouth, and be silent, and say, “Not
unto us, O Lord, not unto us, but unto thy name give glory.” And, I say
again, since the Lord Jesus is fain to run through so many offices for
us before he can bring us to glory, oh! how low, how little, how vile
and base in our own eyes should we be.

It is a shame for a Christian to think highly of himself, since Christ
is fain to do so much for him, and he again not at all able to make him
amends; but some, whose riches consist in nothing but scabs and lice,
will yet have lofty looks. But are not they much to blame who sit
lifting up of lofty eyes in the house, and yet know not how to turn
their hand to do anything so, but that another, their betters, must
come and mend their work? I say, is it not more meet that those that
are such, should look and speak, and act as such that declare their
sense of their unhandiness, and their shame, and the like, for their
unprofitableness? Yea, is it not meet that to every one they should
confess what sorry ones they are? I am sure it should be thus with
Christians, and God is angry when it is otherwise. Nor doth it become
these helpless ones to lift up themselves on high. Let Christ’s
advocateship therefore teach us to be humble.

4. As we should improve this doctrine to strengthen faith, to encourage
prayer, and keep us humble, so we should make use of it to encourage
perseverance-that is, to hold on, to hold out to the end; for, for all
those causes the apostle setteth Christ before us as an Advocate. There
is nothing more discourages the truly godly than the sense of their own
infirmities, as has been hinted all along; consequently, nothing can
more encourage them to go on than to think that Christ is an Advocate
for them. The services, also, that Christ has for us to do in this
world are full of difficulty, and so apt to discourage: but when a
Christian shall come to understand that-if we do what we can-it is not
a failing either in matter or manner that shall render it wholly
unserviceable, or give the devil that advantage as to plead thereby to
prevail for our condemnation and rejection; but that Christ, by being
our Advocate, saves us from falling short, as also from the rage of
hell. This will encourage us to hold on, though we do but hobble in all
our goings, and fumble in all our doings; for we have Christ for an
Advocate in case we sin in the management of any duty-“If any man sin,
we have an Advocate with the Father, Jesus Christ the righteous.” Let
us, therefore, go on in all God’s ways as well as we can for our
hearts; and when our foot slips, let us tell God of it, and his mercy
in Christ shall hold us up (Psa 84:9-12).

Darkness, and to be shut up in prison, is also a great discouragement
to us; but our Advocate is for giving us light, and for fetching us out
of our prison. True, he that Joseph chose to be his Advocate with
Pharaoh remembered not Joseph, but forgat him (Gen 40:14, 23); but he
that has Jesus Christ to be his Advocate shall be remembered before
God, (Micah 7:8-10).-“He remembered us in our low estate; for his mercy
endureth for ever” (Psa 136:23). Yea, he will say to the prisoners,
Show yourselves; and to them that are in the prison-house, Go forth.
Satan sometimes gets the saints into the prison when he has taken them
captive by their lusts (Rom 7:23). But they shall not be always there;
and this should encourage us to go on in godly ways; for “we must
through much tribulation enter into the kingdom of God.”

Objection. But I cannot pray, says one, therefore how should I
persevere? When I go to prayer, instead of praying, my mouth is
stopped. What would you have me do?

Answer. Well, soul, though Satan may baffle thee, he cannot so serve
thine Advocate; if thou must not speak for thyself, Christ thine
Advocate can speak for thee. Lemuel was to open his mouth for the
dumb-to wit, for the sons of destruction, and to plead the cause of the
poor and needy (Prov 31:8, 9). If we knew the grace of our Lord Jesus
Christ, so as the Word reveals it, we would believe, we would hope, and
would, notwithstanding all discouragements, wait for the salvation of
the Lord. But there are many things that hinder, wherefore faith,
prayer, and perseverance, are made difficult things unto us-“But if any
man sin, we have an Advocate with the Father, Jesus Christ the
righteous”: and, God “shall fight for you, and you shall hold your
peace,” was once a good word to me when I could not pray.

5. As we should improve this doctrine for the improvement and
encouragement of these graces, so we should improve it to the driving
of difficulties down before us, to the getting of ground upon the
enemy-“Resist the devil,” drive him back; this is it for which thy Lord
Jesus is an Advocate with God in heaven; and this is it for the sake of
which thou art made a believer on earth (I Peter 5:9; Heb 12:4).
Wherefore has God put this sword, WE HAVE AN ADVOCATE, into thy hand,
but to fight thy way through the world? “Fight the good fight of faith,
lay hold on eternal life,” and say, “I will go in the strength of the
Lord God.” And since I have an Advocate with the Father, Jesus Christ
the righteous, I will not despair, though “the iniquity of my heels
shall compass me about” (Psa 49:5).

Use Fifth. Doth Jesus Christ stand up to plead for us with God, to
plead with him for us against the devil? Let this teach us to stand up
to plead for him before men, to plead for him against the enemies of
his person and gospel. This is but reasonable; for if Christ stands up
to plead for us, why should not we stand up to plead for him? He also
expects this at our hands, saying, “Who will rise up for me against the
evil doers? Who will stand up for me against the workers of iniquity?”
(Psa 94:16). The apostle did it, and counted himself engaged to do it,
where he saith, he preached “the gospel of God with much contention” (I
Thess 2:2). Nor is this the duty of apostles or preachers only, but
every child of God should “earnestly contend for the faith which was
once delivered unto the saints” (Jude 3).

And, as I said, there is reason why we should do this; he standeth for
us. And if we, (1.) Consider the disparity of persons to plead, it will
seem far more reasonable. He stands up to plead with God, we stand up
to plead with men. The dread of God is great, yea, greater than the
dread of men. (2.) If we consider the persons pleaded for. He pleads
for sinners, for the inconsiderable, vile, and base; we plead for
Jesus, for the great, holy, and honourable. It is an honour for the
poor to stand up for the great and mighty; but what honour is it for
the great to plead for the base? Reason, therefore, requireth that we
stand up to plead for him, though there can be but little rendered why
he should stand up to plead for us. (3.) He standeth up to plead for us
in the most holy place, though we are vile; and why should we not stand
up for him in this vile world, since he is holy? (4.) He pleads for us,
though our cause is bad; why should not we plead for him, since his
cause is good? (5.) He pleads for us, against fallen angels; why should
we not plead for him against sinful vanities? (6.) He pleads for us to
save our souls; why should not we plead for him to sanctify his name?
(7.) He pleads for us before the holy angels; why should not we plead
for him before princes? (8.) He is not ashamed of us, though now in
heaven; why should we be ashamed of him before this adulterous and
sinful generation? (9.) He is unwearied in his pleading for us; why
should we faint and be dismayed while we plead for him?

My brethren, is it not reasonable that we should stand up for him in
this world? Yea, is it not reason that in all things we should study
his exaltation here, since he in all things contrives our honour and
glory in heaven? A child of God should study in every of his relations
to serve the Lord Christ in this world, because Christ, by the
execution of every one of his offices, seeks our promotion hereafter.
If these be not sufficient arguments to bow us to yield up our members,
ourselves, our whole selves to God, that we may be servants of
righteousness unto him; yea, if by these and such like we are not made
willing to stand up for him before men, it is a sign that there is but
little, if any, of the grace of God in our hearts.

Yea, further, that we should have now at last in reserve Christ as
authorized to be our Advocate to plead for us; for this is the last of
his offices for us while we are here, and is to be put in practice for
us when there are more than ordinary occasions. This is to help, as we
say, at a dead lift, even then when a Christian is taken for a captive,
or when he sinks in the mire where is no standing, or when he is
clothed with filthy garments, or when the devil doth desperately plead
against us our evil deeds, or when by our lives we have made our
salvation questionable, and have forfeited our evidences for heaven.
And why then should not we have also in reserve for Christ? And when
profession and confession will not do, when loss of goods and a prison
will not do, when loss of country and of friends will not do, then to
bring it in, then to bring it in as the reserve, and as that which will
do-to wit, willingly to lay down our lives for his name; and since he
doth his part without grudging for us, let us do ours with rejoicing
for him (Isa 24:15; John 21:19).

Use Sixth. Doth Jesus Christ stand up to plead for us, and that of his
mere grace and love? Then this should teach Christians to be watchful
and wary how they sin against God. This inference seems to run
retrograde; but whoso duly considers it, will find it fairly fetched
from the premises. Christianity teaches ingenuity, 36 and aptness to be
sensible of kindnesses, and doth instruct us to a loathness to be
overhard upon him from whom we have all at free cost. “Shall we-sin
that grace may abound? God forbid. Shall we do evil that good may come?
God forbid. Shall we sin because we are not under the law, but under
grace? God forbid” (Rom 6:1, 2, 15).

It is the most disingenuous thing in the world not to care how
chargeable we are to that friend that bestows all upon us gratis. When
Mephibosheth had an opportunity to be yet more chargeable to David, he
would not, because he had his life and his all from the mere grace of
the king (II Sam 19:24-28). Also David thought it too much for all his
household to go to Absalom’s feast, because it was made of free cost.
Why, Christ is our Advocate of free cost, we pay him neither fee nor
income for what he doth; nor doth he desire aught of us, but to accept
of his free doing for us thankfully; wherefore let us put him upon this
work as little as may be, and by so doing we shall show ourselves
Christians of the right make and stamp. We count him but a fellow of a
very gross spirit that will therefore be lavishing of what is his
friend’s, because it is prepared of mere kindness for him; Esau himself
was loath to do this; and shall Christians be disingenuous?

I dare say, if Christians were sober, watchful, and of a more
self-denying temper, they need not put the Lord Jesus to that to which
for the want of these things they do so often put him. I know he is not
unwilling to serve us, but I know also that the love of Christ should
constrain us to live not to ourselves, but to him that loved us, that
died for us, and rose again (II Cor 5:14, 15). We shall do that which
is naught too much, even then when we watch and take care what we can
to prevent it. Our flesh, when we do our utmost diligence to resist, it
will defile both us and our best performances. We need not lay the
reins on its neck and say, What care we? the more sin the more grace,
and the more we shall see the kindness of Christ, and what virtue there
is in his Advocate’s office to save us. And should there be any such
here, I would present them with a scripture or two; the first is this,
“Do ye thus requite the Lord, O foolish people and unwise?” (Deut
32:6). And if this gentle check will not do, then read the other, Shall
we say, Let us do evil that good may come? their damnation is just (Rom
3:8). Besides, as nothing so swayeth with us as love, so there is
nothing so well pleasing to God as it. Let a man love, though he has
opportunity to do nothing, it is accepted of the God of heaven. But
where there is no love, let a man do what he will, it is not at all
regarded (I Cor 13:1-3). Now to be careless and negligent, and that
from a supposed understanding of the grace of Christ in the exercise of
his advocateship for us in heaven, is as clear sign as can be, that in
thy heart there is no love to Christ, and that consequently thou art
just a nothing, instead of being a Christian. Talk, then, what thou
wilt, and profess never so largely, Christ is no Advocate of thine, nor
shalt thou, thou so continuing, be ever the better for any of those
pleas that Christ, at God’s bar, puts in against the devil, for his
people.

Christians, Christ Jesus is not unwilling to lay out himself for you in
heaven, nor to be an Advocate for you in the presence of his Father;
but yet he is unwilling that you should render him evil for good; I
say, that you should do so by your remissness and carelessness for want
of such a thinking of things as may affect your hearts therewith. It
would be more comely in you, would please him better, would agree with
your profession, and also better would prove you gracious, to be found
in the power and nature of these conclusions. “How shall we that are
dead to sin, live any longer therein?” (Rom 6:2).” If ye be risen with
Christ, seek those things which are above, where Christ sitteth on the
right hand of God; for ye are dead, and your life is hid with Christ in
God. When Christ, who is our life, shall appear, then shall ye also
appear with him in glory. Mortify therefore your members which are upon
the earth, fornication, uncleanness, inordinate affection, evil
concupiscence, and covetousness, which is idolatry; for which things’
sake the wrath of God cometh on the children of disobedience” (Col
3:1-6).

I say, it would be more comely for Christians to say, We will not sin
because God will pardon; we will not commit iniquity because Christ
will advocate for us. “I write unto you that ye sin not; though if any
man sin, we have an Advocate with the Father.” Why, the brute would
conclude, I will not do so, because my master will beat me; I will do
thus, for then my master will love me. And Christians should be above
[such] men, brutish men.

And for a conclusion as to this, let me present you with three
considerations-(1.) Know that it is the nature of grace to draw holy
arguments to move to goodness of life from the love and goodness of
God, but not thence to be remiss (II Cor 5:14). (2.) Know therefore
that they have no grace that find not these effects of the discoveries
of the love and goodness of God. (3.) Know also that among all the
swarms of professors that from age to age make mention of the name of
Christ, they only must dwell with him in heaven that do part from
iniquity, and are zealous of good works (II Tim 2:19). He gave himself
for these (Titus 2:11-14). Not that they were so antecedent to this
gift. But those that he hath redeemed to himself are thus sanctified by
the faith of him (Acts 26:18).

Use Seventh. Is it so? Is Jesus Christ an Advocate with the Father for
us? Then this should encourage strong Christians to tell the weak ones
where, when they are in their temptations and fears through sin, they
may have one to plead their cause. Thus the apostle doth by the text;
and thus we should do one to another. Mark, he telleth the weak of an
Advocate: “My little children, I write unto you that ye sin not; though
if any man sin, we have an Advocate with the Father.”

Christians, when they would comfort their dejected brethren, talk too
much at rovers37 or in generals; they should be more at the mark: “A
word spoken in season, how good is it?” I say, Christians should
observe and inquire, that they may observe the cause or ground of their
brother’s trouble; and having first taken notice of that, in the next
place consider under which of the offices of Jesus Christ this sin or
trouble has cast this man; and so labour to apply Christ in the word of
the gospel to him. Sometimes we are bid to consider him as an Apostle
and High Priest, and sometimes as a forerunner and an Advocate. And he
has, as was said afore, these divers offices, with others, that we by
the consideration of him might be relieved under our manifold
temptations. This, as I said, as I perceive John teaches us here, as he
doth a little before of his being a sacrifice for us; for he presenteth
them that after conversion shall sin with Christ as an Advocate with
the Father. As who should say, My brethren, are you tempted, are you
accused, have you sinned, has Satan prevailed against you? “We have an
Advocate with the Father, Jesus Christ the righteous.”

Thus we should do, and deliver our brother from death. There is nothing
that Satan more desires than to get good men in his sieve to sift them
as wheat, that if possible he may leave them nothing but bran; no
grace, but the very husk and shell of religion. And when a Christian
comes to know this, should Christ as Advocate be hid, what could bear
him up? But let him now remember and believe that “we have an Advocate
with the Father, Jesus Christ the righteous,” and he forthwith
conceiveth comfort; for an advocate is to plead for me according as has
been showed afore, that I may be delivered from the wrath and
accusation of my adversary, and still be kept safe under grace.

Further, by telling of my brother that he hath an Advocate, I put
things into his mind that he has not known, or do bring them into
remembrance which he has forgotten-to wit, that though he hath sinned,
he shall be saved in a way of justice; for an advocate is to plead
justice and law, and Christ is to plead these for a saint that has
sinned; yea, so to plead them that he may be saved. This being so, he
is made to perceive that by law he must have his sins forgiven him;
that by justice he must be justified. For Christ as an Advocate
pleadeth for justice, justice to himself; and this saint is of
himself-a member of his body, of his flesh, and of his bones.

Nor has Satan so good a right to plead justice against us, though we
have sinned, that we might be damned, as Christ has to plead it, though
we have sinned, that we might be saved; for sin cannot cry so loud to
justice as can the blood of Christ; and he pleads his blood as
Advocate, by which he has answered the law; wherefore the law having
nothing to object, must needs acquit the man for whom the Lord Jesus
pleads. I conclude this with that of the Psalmist, “Surely his
salvation is nigh them that fear him; that glory may dwell in our land.
Mercy and truth are met together; righteousness and peace have kissed
each other. Truth shall spring out of the earth; and righteousness
shall look down from heaven. Yea, the Lord shall give that which is
good; and our land shall yield her increase. Righteousness shall go
before him; and shall set us in the way of his steps” (Psa 85:9-13).

Use Eighth. But what is all this to you that are not concerned in this
privilege? The children, indeed, have the advantage of an advocate; but
what is this to them that have none to plead their cause? (Jer 30:12,
13); they are, as we say, left to the wide world, or to be ground to
powder between the justice of God and the sins which they have
committed. This is the man that none but the devil seeks after; that is
pursued by the law, and sin, and death, and has none to plead his
cause. It is sad to consider the plight that such an one is in. His
accuser is appointed, yea, ordered to bring in a charge against
him-“Let Satan stand at his right hand,” in the place where accusers
stand. “And when he shall be judged, let him be condemned,” let there
be none to plead for his deliverance. If he cries, or offereth to cry
out for mercy or forgiveness, “let his prayer become sin” (Psa
109:6-7). This is the portion of a wicked man: “terrors take hold on
him as waters, a tempest stealeth him away in the night, the east wind
carrieth him away, and he departeth, and as a storm hurleth him out of
his place; for God shall cast upon him, and not spare; he would fain
flee out of his hand. Men shall clap their hands at him, and shall hiss
him out of his place” (Job 27:20-23). And what shall this man do? Can
he overstand the charge, the accusation, the sentence, and
condemnation? No, he has none to plead his cause. I remember that
somewhere I have read, as I think, concerning one who, when he was
being carried upon men’s shoulders to the grave, cried out as he lay
upon the bier, I am accused before the just judgment of God; and a
while after, I am condemned before the just judgment of God. Nor was
this man but strict as the religion that was then on foot in the world;
but all the religion of the world amounts to no more than nothing. I
mean as to eternal salvation, if men be denied an Advocate to plead
their cause with God. Nor can any advocate save Jesus Christ the
righteous avail anything at all, because there is none appointed but
him to that work, and therefore not to be admitted to enter a plea for
their client at the bar of God.

Objection. But some may say, There is God’s grace, the promise,
Christ’s blood, and his second part of priesthood now in heaven. Can
none of these severally, nor all of them jointly, save a man from hell,
unless Christ also become our Advocate?

Answer. All these, his Advocate’s office not excluded, are few enough,
and little enough, to save the saints from hell; for the righteous
shall scarcely be saved (I Peter 4:18). There must, then, be the
promise, God’s grace, Christ’s blood, and him to advocate too, or we
cannot be saved. What is the promise without God’s grace, and what is
that grace without a promise to bestow it on us? I say, what benefit
have we thereby? Besides, if the promise and God’s grace, without
Christ’s blood, would have saved us, wherefore then did Christ die?
Yea, and again I say, if all these, without his being an Advocate,
would have delivered us from all those disadvantages that our sins and
infirmities would bring us to and into; surely in vain and to no
purpose was Jesus made an Advocate. But, soul, there is need of all;
and therefore be not thou offended that the Lord Jesus is of the Father
made so much to his, but rather admire and wonder that the Father and
the Son should be so concerned with so sorry a lump of dust and ashes
as thou art. And I say again, be confounded to think that sin should be
a thing so horrible, of power to pollute, to captivate, and detain us
from God, that without all this ado (I would speak with reverence of
God and his wisdom) we cannot be delivered from the everlasting
destruction that it hath brought upon the children of men.

But, I say, what is this to them that are not admitted to a privilege
in the advocate-office of Christ? Whether he is an Advocate or no, the
case to them is the same. True, Christ as a Saviour is not divided; he
that hath him not in all, shall have him in none at all of his offices
in a saving manner. Therefore, he for whom he is not an Advocate, he is
nothing as to eternal life.

Indeed, Christ by some of his offices is concerned for the elect,
before by some others of them he is; but such shall have the blessing
of them all before they come to glory. Nor hath man ground to say
Christ is here or there mine, before he hath ground to say, he also is
mine Advocate; though that office of his, as has been already showed,
stands in the last place, and comes in as a reserve. But can any
imagine that Christ will pray for them as Priest for whom he will not
plead as Advocate? or that he will speak for them to God for whom he
will not plead against the devil? No, no; they are his own, that he
loveth to the end, (John 13:1), to the end of their lives, to the end
of their sins, to the end of their temptations, to the end of their
fears, and of the exercise of the rage and malice of Satan against
them. To the end may also be understood, even until he hath given them
the profit and benefit of all his offices in their due exercise and
administration. But, I say, what is all this to them that have him not
for their Advocate?

You may remember that I have already told you that there are several
who have not the Lord Jesus for their Advocate-to wit, those that are
still in their sins, pursuing of their lusts; those that are ashamed of
him before men; and those that are never otherwise but lukewarm in
their profession. And let us now, for a conclusion, make further
inquiry into this matter.

Is it likely that those should have the Lord Jesus for their Advocate
to plead their cause; who despise and reject his person, his Word, and
ways? or those either who are so far off from sense of, and shame for,
sin, that it is the only thing they hug and embrace? True, he pleadeth
the cause of his people both with the Father and against the devil, and
all the world besides; but open profaneness, shame of good, and without
heart or warmth in religion, are no characters of his people. It is
irrational to think that Christ is an Advocate for, or that he pleadeth
the cause of such, who, in the self-same hour, and before his enemies,
are throwing dirt in his face by their profane mouths and unsanctified
lives and conversations.

If he pleads as an Advocate for any, he must plead against Satan for
them, and so consequently must have some special bottom to ground his
plea upon; I say, a bottom better than that upon which the carnal man
stands; which bottom is either some special relation that this man
stands in to God, or some special law he hath privilege by, that he may
have some ground for an appeal, if need be, to the justice and
righteousness of God; but none of these things belong to them that are
dead in trespasses and sins; they stand in no special relation to God:
they are not privileged by the law of grace.

Objection.-But doth not Christ as Advocate plead for his elect, though
not called as yet?

Answer.-He died for all his elect, he prayeth for all his elect as a
Priest, but as an Advocate he pleadeth only for the children, the
called only. Satan objecteth not against God’s election, for he knows
it not; but he objecteth against the called-to wit, whether they be
truly godly or no, or whether they ought not to die for their
transgressions (Job 1:9, 10; Zech 3). And for these things he has some
colour to frame an accusation against us, and now it is time enough for
Christ to stand up to plead. I say, for these things he has some colour
to frame a plea against us; for there is sin and a law of works, and a
judge too, that has not respect of persons. Now to overthrow this plea
of Satan, is Jesus Christ our Advocate; yea, to overthrow it by
pleading law and justice; and this must be done with respect to the
children only-“My little children, these things write I unto you, that
ye sin not. And if any man sin, we have an Advocate with the Father,
Jesus Christ the righteous.”

FOOTNOTES:


1 “Nulled”; repealed or annulled.-ED.

2 “Ingenuity”; ingenuousness, frankness, sincerity.-ED.

3 How deeply important is this essential doctrine of Christianity-a
personal investigation. We must hear and see for ourselves, handle the
word of life, and not trust to others, however holy and capable they
may appear to be; we must search the Scriptures, and pray for
ourselves, or we have not the slightest claim to the name of
Christian.—ED.

4 The sin here referred to was numbering the people of Israel; see I
Chronicles 21:1-ED..

5 This is the great mystery of godliness-God manifest in the flesh,
making sinful creatures the members of his own body, and becoming a
sin-offering for them. It is a holy, a heavenly, a soul-comforting
mystery, which should influence the Christian to an intense hatred to
sin, as the cause of his Saviour’s sufferings; and a still more intense
love to him, who redeemed us at such a sacrifice.-ED.

6 Altered, by a typographical error, in editions after the author’s
death, to “the heathens beheld.”-ED.

7 “Replevy”: a form of law by which goods that are proved to have been
wrongfully seized are re-delivered to the owner.-ED.

8 “Donator”; giver, donor; now obsolete.-ED.

9 “Prevented”; gone before, so as to be seen. “Let thy grace, O Lord,
always prevent and follow us.”-Common Prayer.-ED.

10This may refer to Bunyan’s own feelings, which are so passionately
expressed in his Grace Abounding, No. 327, when he was dragged from his
home, his wife, and his children, to be shut up in Bedford jail, for
obedience to God. He exclaims, “My poor blind child, who lay nearer my
heart than all I had besides, thou must be beaten, must beg, suffer
hunger, cold, nakedness, and a thousand calamities, though I cannot now
endure that the wind should blow upon thee. I thought this would break
my heart to pieces.”-ED.

11 “A hank”; a check, an influence over; obsolete.-ED.

12 “Entertains his lawyer”; hires or retains. So Shakespeare-“Sweet
lady, entertain him, To be my fellow-servant to your ladyship.”
Gentleman of Verona, Scene IV.-ED.

13 “Shuff”; from the old Saxon word schufan, to reject, cast away.-ED.

14 “Supply of thy defects”; a sufficiency in himself to supply all thy
defects and deficiencies.-ED.

15 “Supersedeas”; a writ to stay proceedings, for reasons expressed in
it. “Cavils and motions”; quibbles or quirks of special pleading, and
moving a court of law to occasion delay and weary out an honest suitor;
much of this nuisance has been abated, but enough remains to render a
lawsuit uncertain, vexatious, tedious, and expensive.-ED.

16 “Glaver;” to wheedle, flatter, or fawn upon; now obsolete.-ED.

17 This sentence at first sight seems obscure. The children’s bread is
the superabounding riches of Divine grace. Satan putting pins into it,
may refer to those who profanely pervert the grace of God to evil, by
saying, “Let us do evil, that good may come. Whose damnation is just.”
These are the dogs who are without, but never were within the fold of
Christ. (Phil 3:2, Rev 22:15)-ED.

18 Dr. Watts beautifully illustrates this soul-supporting truth in his
hymn (116, verse 2):-“How can I sink with such a prop, As my eternal
God, Who bears the earth’s huge pillars up, And spreads the heavens
abroad?”-ED.

19 “The whole tale”; the whole number as reckoned and ascertained;
nothing being lost.-ED.

20 In the first edition of this treatise, this quotation is from Joshua
3:4, an error which has been continued through every edition to the
present one.-ED.

21 “A demur”; now called a demurrer, is when a defect or legal
difficulty is discovered, which must first be settled by the judge
before the action or proceedings can be carried on.-ED.

22 How consoling a reflection is this to the distressed soul, “Christ
never lost a cause.” “Him that cometh to me, I will in no wise cast
out.” “They shall never perish; nor shall any pluck them out of my
hand” (John 10:28)-ED.

23 “Nonsuit”; the giving up a suit upon the discovery of some fatal
error or defect in the cause.-ED.

24 There is no night in heaven; it is one eternal day; no need of rest
or sleep. Christ ever liveth to make intercession for us.-ED.

25 The marginal readings which are found in our venerable version of
the Bible are very interesting, both to the unlearned and to the
scholar. They often throw a light upon the Scripture. For “and make him
honourable,” see Bishop Patrick and Dr. Gill’s annotations.-ED.

26 To draw back from, or in, our dependence upon Christ for salvation,
is a distinction which every despairing backslider should strive to
understand. The total abandonment of Christianity is perdition, while
he who is overcome of evil may yet repent to the salvation of the
soul.-ED.

27 “Like as a father pitieth his children, so the Lord pitieth them
that fear him.” He punishes but to restore them in his own time to the
paths of peace.-ED.

28 How full of sweet consolation is this spiritual exposition of the
Levitical law. It was a type or shadow of good things which were to
come. Bunyan possessed a heavenly store of these apt illustrations.-ED.

29 “Branglings”; noisy quarrels or squabbles. “The payment of tithes is
subject to many brangles.”-Swift. It is now obsolete, and is
substituted by wranglings.-ED.

30 The poor backslider “is blind and cannot see afar off”; this does
not affect his title, but is fatal to any present prospect of the
enjoyment of his inheritance.-ED.

31 Every sin, however comparatively small, drives us to the mediation
of Christ, but it is under a sense of great sins that we feel how
precious he is as an Advocate.-ED.

32 What can we render to the Lord? is an inquiry perpetually fostered
by the pride that clings to every believer. The world, and all things
in it, are his already. We must, as poor trembling beggars, “take the
cup of salvation and call upon the name of the Lord,”-rely upon his
free gift of a full salvation. All must be done for us gratis, or we
must perish. Yes, proud sinner, you must sue as a pauper, or you can
never succeed.-ED.

33 In the form of a pauper, one who has nothing to pay with, but is
living upon alms.-ED.

34 This Greek word is only once translated “advocate” in the New
Testament; but it is used in the Gospel by John (14, 15, 16), and
translated Comforter, and applied to the Holy Spirit. Thus, the Holy
Ghost is to the Christian [the Greek word ] a monitor or comforter; and
our ascended Lord is [the Greek word ] the advocate before his Father’s
throne. Both are our counsel-the Spirit to guide, the Saviour to
defend, the saints.-ED.

35 The Bible is the only perspective glass by which we can know
futurity, and see things that, to carnal eyes, are invisible.-ED.

36 “Ingenuity”; ingenuousness, frankness, candour, generosity: now
obsolete in this sense.-ED.

37 “Rovers”; without any definite aim. “Nature shoots not at
rovers.”-Glanville.-ED



CHRIST A COMPLETE SAVIOUR:

OR,

THE INTERCESSION OF CHRIST, AND WHO ARE PRIVILEGED IN IT.

BY JOHN BUNYAN


Advertisement by the Editor.

However strange it may appear, it is a solemn fact, that the heart of
man, unless prepared by a sense of the exceeding sinfulness of sin,
rejects Christ as a complete Saviour. The pride of human nature will
not suffer it to fall, as helpless and utterly undone, into the arms of
Divine mercy. Man prefers a partial Saviour; one who had done so much,
that, with the sinner’s aid, the work might be completed. No such were
the opinions of John Bunyan; the furnace of sharp conviction had burnt
up this proud dross; he believed the testimony of Scripture, that from
the crown of the head to the soles of the feet all nature is corrupted;
so that out of the unsanctified heart of man proceed evil thoughts,
murders, and the sad catalogue of crimes which our Lord enumerates, and
which defile our best efforts after purity of heart and life. No sinner
will ever totally rely upon the Saviour until he is sensible of his own
perishing state; hanging by the brittle thread of life over the yawning
gulf of perdition; sinking in that sin which will swallow him up in
those awful torments which await the transgressor; feeling that sin has
fitted him as stubble for the fire; then it is that the cry proceeds
from his heart, Lord, save, I perish; and then, and not till then, are
we made willing to receive ‘Christ as a complete Saviour’ to the
uttermost, not of his ability, but of our necessity. This was the
subject of all Mr. Bunyan’s writings, and, doubtless, of all his
preaching. It was to direct sinners to the Lamb of God, who alone can
take away sin. This little treatise was one of those ten ‘excellent
manuscripts’ which, at Bunyan’s decease, were found prepared for the
press. It was first published in 1692, by his friends E. Chandler, J.
Wilson, and C. Doe.

It is limited to a subject which is too often lost sight of, because it
is within the veil—the intercession of Christ as the finishing work of
a sinner’s salvation. Many persons limit the ‘looking unto Jesus’ to
beholding him upon the cross, a common popish error; but this is not
enough; we must, in our minds, follow him to the unseen world, and thus
ascend to a risen Saviour, at the right hand of the Father, making
intercession for our daily sins. And he is our ONLY Intercessor, and it
is a rejection of him, for us to seek the aid of another. Who ever was
mad enough to ask Moses to intercede for him, and surely he is as able
as Mary or any other saint? To atone for sin calls for the amazing
price of the blood of Christ, who was ‘God manifest in the flesh.’ He
undertook the work by covenant; and all the ‘saved’ form part of his
mystical body; thus perfectly obeying the law in him. He poured out his
life to open a fountain for sin and uncleanness; and as they are liable
to pollution in their passage through the world, he only is able, and
he ever liveth, to make intercession for their transgressions. Thus he
becomes a complete Saviour, and will crown, with an eternal weight of
glory, all those that put their trust in him. Beautiful, and
soul-softening, and heart-warming thoughts abound in this little work,
which cannot fail to make a lasting impression upon the reader. Bunyan
disclaims ‘the beggarly art of complimenting’ in things of such
solemnity. He describes the heart as unweldable, a remarkable
expression, drawn from his father’s trade of a blacksmith; nothing but
grace can so heat it as to enable the hammer of conviction to weld it
to Christ; and when thus welded, it becomes one with him. There is hope
for a returning backslider in a complete Saviour; he combines the
evidence of two men, the coming and the returning sinner; he has been,
like Jonah, in the belly of hell; his sins, like talking devils, have
driven him back to the Saviour. Sin brings its own punishment, from
which we escape by keeping in the narrow path. Good works save us from
temporal miseries, which ever follow an indulgence in sin; but if we
fall, we have an Advocate and Intercessor to lift us up; still, if thou
lovest thy soul, slight not the knowledge of hell, for that, with the
law, are the spurs which Christ useth to prick souls forward to
himself. O gather up thy heels and mend thy pace, or those spurs will
be in thy sides. Take heed, O persecutor; like Saul, thou art exceeding
mad, and hell is thy bedlam. Take heed of a false faith; none is true
but that which is acquired by a kneeling, searching, seeking for truth
as for hid treasure. Death is God’s bailiff, he will seize thee without
warning; but with the saints, the grave’s mouth is the final parting
place between grace and sin. Forget not that a good improvement will
make your little grace to thrive. Reader, may Divine grace indelibly
fix these wholesome truths upon our minds.

GEORGE OFFOR.

CHRIST A COMPLETE SAVIOUR.

‘WHEREFORE HE IS ABLE ALSO TO SAVE THEM TO THE UTTERMOST THAT COME UNTO
GOD BY HIM, SEEING HE EVER LIVETH TO MAKE INTERCESSION FOR
THEM.’—HEBREWS 7:25.


The apostle, in this chapter, presenteth us with two things; that is,
with the greatness of the person and of the priesthood of our Lord
Jesus.

First, He presenteth us with the greatness of his person, in that he
preferreth him before Abraham, who is the father of us all; yea, in
that he preferreth him before Melchisedec, who was above Abraham, and
blessed him who had the promises.

Second, As to his priesthood, he showeth the greatness of that, in that
he was made a priest, not by the law of a carnal commandment, but by
the power of an endless life. Not without, but with an oath, by him
that said, ‘The Lord sware, and will not repent, Thou art a priest for
ever, after the order of Melchisedec’; wherefore, ‘this man, because he
continueth ever, hath an unchangeable priesthood.’ Now my text is drawn
from this conclusion, namely, that Christ abideth a priest continually.
‘Wherefore he is able also to save them to the uttermost that come unto
God by him, seeing he ever liveth to make intercession for them.’

In the words, I take notice of four things: FIRST, Of the intercession
of Christ—He maketh intercession. SECOND, Of the benefit of his
intercession—‘Wherefore he is able to save to the uttermost,’ &c.
THIRD, We have also here set before us the persons interested in this
intercession of Christ—And they are those ‘that come unto God by him.’
FOURTH, We have also here the certainty of their reaping this benefit
by him; to wit, seeing he ever liveth to make intercession for
them—‘Wherefore he is able also to save them to the uttermost that come
unto God by him, seeing he ever liveth to make intercession for them.’
1

[I. OF THE INTERCESSION OF CHRIST.]


FIRST, We will begin with HIS INTERCESSION, and will show you, First,
What that is; Second, For what he intercedes; and, Third, What is also
to be inferred from Christ’s making intercession for us.

First, I begin, then, with the first; that is, to show you what
intercession is. Intercession is prayer; but all prayer is not
intercession. Intercession, then, is that prayer that is made by a
third person about the concerns that are between two. And it may be
made either to set them at further difference, or to make them friends;
for intercession may be made against, as well as for, a person or
people. ‘Wot ye not what the Scripture saith of Elias? how he maketh
intercession to God against Israel.’ (Rom 11:2) But the intercession
that we are now to speak of is not an intercession of this kind, not an
intercession against, but an intercession for a people. ‘He ever liveth
to make intercession for them.’ The high priest is ordained for, but
not to be against the people. ‘Every high priest taken from among men
is ordained for men in things pertaining to God,’ to make
reconciliation for the sins of the people; or ‘that he may offer both
gifts and sacrifices for sins.’ (Heb 5:1) This, then, is intercession;
and the intercession of Christ is to be between two, between God and
man, for man’s good. And it extendeth itself unto these: 1. To pray
that the elect may be brought all home to him; that is, to God. 2. To
pray that their sins committed after conversion may be forgiven them.
3. To pray that their graces which they receive at conversion may be
maintained and supplied. 4. To pray that their persons may be preserved
unto his heavenly kingdom.

Second, This is the intercession of Christ, or that for which he doth
make intercession.

1. He prays for all the elect, that they may be brought home to God,
and so into the unity of the faith, &c. this is clear, for that he
saith, ‘Neither pray I for these alone’; that is, for those only that
are converted; ‘but for them also which shall believe on me through
their word’; for all them that shall, that are appointed to believe;
or, as you have it a little above, ‘for them which thou hast given me.’
(John 17:9,20, Isa 53:12) And the reason is, for that he hath paid a
ransom for them. Christ, therefore, when he maketh intercession for the
ungodly, and all the unconverted elect are such, doth but petitionarily
ask for his own, his purchased ones, those for whom he died before,
that they might be saved by his blood.

2. When any of them are brought home to God, he yet prays for them;
namely, that the sins which through infirmity they, after conversion,
may commit, may also be forgiven them.

This is showed us by the intercession of the high priest under the law,
that was to bear away the iniquities of the holy things of the children
of Israel; yea, and also by his atonement for them that sinned; for
that it saith, ‘And the priest shall make an atonement for him, for his
sin which he hath sinned, and it shall be forgiven him.’ (Lev 5:10)
This also is intimated even where our Lord doth make intercession,
saying, ‘I pray not that thou shouldest take them out of the world, but
that thou shouldest keep them from the evil.’ (John 17:15) That Christ
prayed that the converted should be kept from all manner of commission
of sin, must not be supposed, for that is the way to make his
intercession, at least in some things, invalid, and to contradict
himself; for, saith he, ‘I know that thou hearest me always.’ (John
11:42) But the meaning is, I pray that thou wouldest keep them from
soul-damning delusions, such as are unavoidably such; also that thou
wouldest keep them from the soul-destroying evil of every sin, of ever
temptation. Now this he doth by his prevailing and by his pardoning
grace.

3. In his intercession he prayeth also that those graces which we
receive at conversion may be maintained and supplied. This is clear
where he saith, ‘Simon, Simon, behold, Satan hath desired to have you,
that he may sift you as wheat; but I have prayed for thee, that thy
faith fail not.’ (Luke 22:31,32) Ay, may some say, he is said to pray
here for the support and supply of faith, but doth it therefore follow
that he prayed for the maintaining and supply of all our graces? Yes,
in that he prayed for the preservation of our faith, he prayed for the
preservation of all our graces; for faith is the mother grace, the root
grace, the grace that hath all others in the bowels of it, and that
from the which all others flow; yea, it is that which gives being to
all our other graces, and that by which all the rest do live. Let,
then, faith be preserved, and all graces continue and live—that is,
according to the present state, health, and degree of faith. So, then,
Christ prayed for the preservation of every grace when he prayed for
the preservation of faith. That text also is of the same tendency where
he saith, ‘Keep through thine own name those whom thou hast given men.’
(John 17:11) Keep them in thy fear, in the faith, in the true religion,
in the way of life by thy grace, by thy power, by thy wisdom, &c. This
must be much of the meaning of this place, and he that excludes this
sense will make but poor work of another exposition.

4. He also in his intercession prayeth that our persons be preserved,
and brought safe unto his heavenly kingdom. And this he doth, (1.) By
pleading interest in them. (2.) By pleading that he had given, by
promise, glory to them. (3.) By pleading his own resolution to have it
so. (4.) By pleading the reason why it must be so.

(1.) He prays that their persons may come to glory, for that they are
his, and that by the best of titles: ‘Thine they were, and thou gavest
them me.’ (John 17:6) Father, I will have them; Father, I will have
them, for they are mine: ‘Thine they were, and thou gavest them me.’
What is mine, my wife, or my child, or my jewel, or my joy, sure I may
have it with me. Thus, therefore, he pleads or cries in his
intercession, that our persons might be preserved to glory: They are
mine, ‘and thou gavest them me.’2

(2.) He also pleads that he had given—given already, that is, in the
promise—glory to them, and therefore they must not go without it. ‘And
the glory which thou gavest me I have given them.’ (John 17:22)
Righteous men, when they give a good thing by promise, they design the
performance of that promise; nay, they more than design it, they
purpose, they determine it. As the mad prophet also saith of God, in
another case, ‘Hath he said, and shall he not do it? or hath he spoken,
and shall he not make it good?’ (Num 23:19) Hath Christ given us glory,
and shall we not have it? Yea, hath the truth itself bestowed it upon
us, and shall those to whom it is given, even given by Scripture of
truth, be yet deprived thereof?

(3.) He pleads in his interceding that they might have glory; his own
resolution to have it so. ‘Father, I will that they also, whom thou
hast given me, be with me where I am.’ (John 17:24) Behold ye here, he
is resolved to have it so. It must be so. It shall be so. I will have
it so. We read of Adonijah, that his father never denied him in
anything. He never said to him, ‘Why hast thou done so?’ (1 Kings 1:6)
Indeed, he denied him the kingdom; for his brother was heir of that
from the Lord. How much more will our Father let our Lord Jesus have
his mind and will in this, since he also is as willing to have it so as
is the Son himself. ‘Fear not, little flock; for it is your Father’s
good pleasure to give you the kingdom.’ (Luke 12:32) Resolution will
drive things far, especially resolution to do that which none but they
that cannot hinder shall oppose. Why this is the case, the resolution
of our Intercessor is, that we be preserved to glory; yea, and this
resolution he pleads in his intercession: ‘Father, I will that they
also, whom thou hast given me, be with me where I am,’ &c. (John 17:24)
Must it not, therefore, now be so?

(4.) He also, in the last place, in this his intercession, urges a
reason why he will have it so, namely, ‘That they may behold my glory,
which thou hast given me; for thou lovedst me before the foundation of
the world.’ (verse 24) And this is a reason to the purpose; it is as if
he had said, Father, these have continued with me in my temptations;
these have seen me under all my disadvantages; these have seen me in my
poor, low, contemptible condition; these have seen what scorn,
reproach, slanders, and disgrace I have borne for thy sake in the
world; and now I will have them also be where they shall see me in my
glory. I have told them that I am thy Son, and they have believed that;
I have told them that thou lovest me, and they have believed that; I
have also told them that thou wouldest take me again to glory, and they
have believed that; but they have not seen my glory, nor can they but
be like the Queen of Sheba, they will but believe by the halves unless
their own eyes do behold it. Besides, Father, these are they that love
me, and it will be an increase of their joy if they may but see me in
glory; it will be as a heaven to their hearts to see their Saviour in
glory. I will, therefore, that those which ‘thou hast given me be with
me where I am, that they may behold my glory.’ This, therefore, is a
reason why Christ Jesus our Lord intercedes to have his people with him
in glory.

Third, I come now to the third thing, namely, to show you what is to be
inferred from Christ’s making intercession for us.

1. This is to be inferred from hence, that saints—for I will here say
nothing of those of the elect uncalled—do ofttimes give occasion of
offence to God, even they that have received grace; for intercession is
made to continue one in the favour of another, and to make up those
breaches that, at any time, shall happen to be made by one to the
alienating of the affections of the other. And thus he makes
reconciliation for iniquity; for reconciliation may be made for
iniquity two ways: first, by paying of a price; secondly, by insisting
upon the price paid for the offender by way of intercession. Therefore
you read that as the goat was to be killed, so his blood was, by the
priest, to be brought within the veil, and, in a way of intercession,
to be sprinkled before and upon the mercy-seat: ‘Then shall he kill the
goat of the sin-offering, that is, for the people, and bring his blood
within the veil, and do with that blood as he did with the blood of the
bullock, and sprinkle it upon the mercy-seat, and before the
mercy-seat; and he shall make an atonement for the holy place, because
of the uncleanness of the children of Israel, and because of their
transgressions in all their sins: and so shall he do for the tabernacle
of the congregation that remaineth among them, in the midst of their
uncleanness.’ (Lev 16:15,16) This was to be done, as you see, that the
tabernacle, which was the place of God’s presence and graces, might yet
remain among the children of Israel, notwithstanding their
uncleannesses and transgressions. This, also, is the effect of Christ’s
intercession; it is that the signs of God’s presence and his grace
might remain among his people, notwithstanding they have, by their
transgressions, so often provoked God to depart from them.

2. By Christ’s intercession I gather, that awakened men and women, such
as the godly are, dare not, after offence given, come in their own
names to make unto God an application for mercy. God, in himself, is a
consuming fire, and sin has made the best of us as stubble is to fire;
wherefore, they may not, they cannot, they dare not approach God’s
presence for help but by and through a mediator and intercessor. When
Israel saw the fire, the blackness and darkness, and heard the thunder,
and lightning, and the terrible sound of the trumpet, ‘they said unto
Moses, Speak thou with us, and we will hear: but let not God speak with
us, lest we die.’ (Exo 20:19, Deut 18:16) Guilt, and sense of the
disparity that is betwixt God and us, will make us look out for a man
that may lay his hand upon us both, and that may set us right in the
eyes of our Father again. This, I say, I infer from the intercession of
Christ; for, if there had been a possibility of our ability to have
approached God with advantage without, what need had there been of the
intercession of Christ?

Absalom durst not approach—no, not the presence of his father—by
himself, without a mediator and intercessor; wherefore, he sends to
Joab to go to the king and make intercession for him. (2 Sam 13,
14:32,33) Also, Joab durst not go upon that errand himself, but by the
mediation of another. Sin is a fearful thing, it will quash and quail
the courage of a man, and make him afraid to approach the presence of
him whom he has offended, though the offended is but a man. How much
more, then, shall it discourage a man, when once loaden with guilt and
shame, from attempting to approach the presence of a holy and a
sin-avenging God, unless he can come to him through, and in the name
of, an intercessor? But here now is the help and comfort of the people
of God—there is to help them under all their infirmities an intercessor
prepared, and at work. ‘He ever liveth to make intercession.’

3. I also infer from hence, that should we, out of an ignorant boldness
and presumption, attempt, when we have offended, by ourselves to
approach the presence of God, God would not accept us. He told Eliphaz
so. What Eliphaz thought, or was about to do, I know not; but God said
unto him, ‘My wrath is kindled against thee, and against thy two
friends; for ye have not spoken of me the thing that is right, as my
servant Job hath. Therefore take unto you now seven bullocks, and seven
rams, and go to my servant Job, and offer up for yourselves [that is,
by him] a burnt-offering, and my servant Job shall pray for you; for
him will I accept; lest I deal with you after your folly, in that ye
have not spoken of me the thing which is right, like my servant Job.’
See here, an offence is a bar and an obstruction to acceptance with
God, but by a mediator, but by an intercessor. He that comes to God by
himself, God will answer him by himself—that is, without an
intercessor; and I will tell you, such are not like to get any pleasant
or comfortable answer-I will answer him that so cometh according to the
multitude of his idols. ‘And I will set my face against that man, and
will make him a sign and a proverb, and I will cut him off from the
midst of my people; and ye shall know that I am the Lord.’ (Eze 14:7,8)

He that intercedes for another with a holy and just God had need be
clean himself, lest he with whom he so busieth himself say to him,
First clear thyself, and then come and speak for thy friend. Wherefore,
this is the very description and qualification of this our High Priest
and blessed Intercessor, ‘For such an high priest became us, who is
holy, harmless, undefiled, separate from sinners, and made higher than
the heavens; who needeth not daily, as those high priests, to offer up
sacrifice, first for his own sins,’ &c. (Heb 7:26,27) Had we not had
such an Intercessor, we had been but in a very poor case; but we have
one that becomes us; one that fits us to the purpose; one against whom
our God hath nothing, can object nothing; one in whose mouth no guile
could be found.3

4. Since Christ is an Intercessor, I infer that he has wherewithal in
readiness to answer to any demands that may be propounded by him that
hath been by us offended, in order to a renewing of peace and letting
out of that grace to us that we have sinned away, and yet have need of.
Ofttimes the offended saith to the intercessor, Well, thou comest to me
about this man; what interest he has in thee is one thing, what offence
he has committed against me is another. I speak now after the manner of
men. Now, what can an intercessor do, if he is not able to answer this
question? But now, if he be able to answer this question—that is,
according to law and justice, no question but he may prevail with the
offended, for him for whom he makes intercession.

Why, this is our case; to be sure, thus far it is, we have offended a
just and a holy God, and Jesus Christ is become Intercessor. He also
knows full well, that for our parts, if it would save us from hell, we
cannot produce towards a peace with God so much as poor two farthings;
that is, not anything that can by law and justice be esteemed worth a
halfpenny; yet he makes intercession. It follows, therefore, that he
has wherewith of his own, if that question afore is propounded, to
answer to every reasonable demand. Hence, it is said, that he has gifts
as well as sacrifice for sin. ‘Every high priest is ordained to offer
gifts and sacrifices: wherefore it is of necessity that this man have
somewhat also to offer.’ (Heb 8:3) And, observe it, the apostle speaks
here of Christ as in heaven, there ministering in the second part of
his office; ‘For if he were on earth, he should not be a priest.’
(verse 4) These gifts, therefore, and this sacrifice, he now offereth
in heaven by way of intercession, urging and pleading as an
Intercessor, the valuableness of his gifts for the pacifying of that
wrath that our Father hath conceived against us for the disobediences
that we are guilty of. ‘A gift in secret pacifieth anger; and a reward
in the bosom strong wrath.’ (Prov 21:14)

What gifts these are the Scripture everywhere testifies. He gave
himself, he gave his life, he gave his all for us. (John 6, Gal 1:4, 1
Tim 2:6, Matt 20:28) These gifts, as he offered them up at the demand
of justice on Mount Calvary for us, so now he is in heaven he
presenteth them continually before God, as gifts and sacrifice valuable
for the sins, for all the sins that we, through infirmity, do commit,
from the day of our conversion to the day of our death. And these gifts
are so satisfactory, so prevalent with God, that they always prevail
for a continual remission of our sins with him. Yea, they prevail with
him for more than for the remission of sins; we have, through their
procurement, our graces often renewed, the devil often rebuked, the
snare often broken, guilt often taken away from the conscience, and
many a blessed smile from God, and love-look from his life-creating
countenance. (Eph 3:12)

5. Since Christ is an Intercessor, I infer that believers should not
rest at the cross for comfort; justification they should look for
there; but, being justified by his blood, they should ascend up after
him to the throne. At the cross you will see him in his sorrows and
humiliations, in his tears and blood; but follow him to where he is
now, and then you shall see him in his robes, in his priestly robes,
and with his golden girdle about his paps. Then you shall see him
wearing the breastplate of judgment, and with all your names written
upon his heart. Then you shall perceive that the whole family in heaven
and earth is named by him, and how he prevaileth with God the Father of
mercies, for you. Stand still awhile and listen; yea, enter with
boldness into the holiest, and see your Jesus as he now appears in the
presence of God for you; what work he makes against the devil and sin,
and death and hell, for you. (Heb 10:9) Ah! it is brave following of
Jesus Christ to the holiest, the veil is rent, you may see with open
face as in a glass, the glory of the Lord. This, then, is our High
Priest, this his intercession, these the benefits of it! It lieth on
our part to improve it; and wisdom to do that also comes from the
mercy-seat, or throne of grace, where he, even our High Priest, ever
liveth to make intercession for us; to whom be glory for ever and ever.

[II. OF THE BENEFITS OF CHRIST’S INTERCESSION.]


[SECOND.] And thus have I spoken to the first thing—to wit, of the
intercession of Christ; and now I come more particularly to speak to
the second, THE BENEFITS OF HIS INTERCESSION; namely, that we are saved
thereby. Wherefore he is able also to save them, seeing he maketh
intercession for them. ‘He is able to save them to the uttermost.’

In my handling of this head, I must show you, First, What the apostle
means here by ‘save’—‘Wherefore he is able to save.’ Second, What he
means here by saving to the ‘uttermost’—‘He is able to save to the
uttermost.’ Third, And then, thirdly, we shall do as we did in the
foregoing—to wit, gather some inferences from the whole, and speak to
them.

First, What doth the apostle mean here by ‘save’—‘He is able to save
them.’

To ‘save’ may be taken two ways. In the general, I know it may be taken
many ways, for there are many salvations that we enjoy; yea, that we
never knew of, nor can know, until we come thither, where all secret
things shall be seen, and where that which has been done in darkness
shall be proclaimed upon the housetops. But I say there are two ways
that this word may be taken—1. To save in a way of justification. 2. Or
to save in a way of preservation. Now, Christ saves both these ways.
But which of these, or whether both of them are intended in this place,
of that I shall tell you my thoughts anon; meanwhile, I will show you,

1. What it is to be saved in the first sense, [namely, in a way of
justification,] and also how that is brought to pass.

To be saved is to be delivered from guilt of sin that is by the law, as
it is the ministration of death and condemnation; or, to be set free
therefrom before God. This is to be saved; for he that is not set free
therefrom, whatever he may think of himself, or whatever others may
think concerning him, he is a condemned man. It saith not, he shall be,
but, he is condemned already. (John 3:18) The reason is, for that he
has deserved the sentence of the ministration of condemnation, which is
the law. Yea, that law has already arraigned, accused, and condemned
him before God, for that it hath found him guilty of sin. Now he that
is set free from this, or, as the phrase is, ‘being made free from
sin,’ (Rom 6:22); that is, from the imputation of guilt, there can, to
him, be no condemnation, no condemnation to hell fire; but the person
thus made free may properly be said to be saved. Wherefore, as
sometimes it saith, we shall be saved, respecting saving in the second
sense, or the utmost completing of salvation; so sometimes it saith, we
are saved, as respecting our being already secured from guilt, and so
from condemnation to hell for sin, and so set safe, and quit from the
second death before God. (1 Cor 1:18, Eph 2:5)

Now, saving thus comes to us by what Christ did for us in this world,
by what Christ did for us as suffering for us. I say, it comes to us
thus; that is, it comes to us by grace through the redemption that is
in Christ. And thus to be saved is called justification, justification
to life, because one thus saved is, as I said, acquitted from guilt,
and that everlasting damnation to which for sin he had made himself
obnoxious by the law. (1 Cor 15:1-4, Rom 5:8-10)

Hence we are said to be saved by his death, justified by his blood, and
reconciled to God by the death of his Son; all which must respect his
offering of himself on the day he died, and not his improving of his so
dying in a way of intercession, because in the same place the apostle
reserveth a second, or an additional salvation, and applieth that to
his intercession, ‘Much more then, being now,’ or already, ‘justified
by his blood, we shall be saved from wrath through him’; that is,
through what he will further do for us. ‘For if, when we were enemies,
we were reconciled to God by the death of his son, much more, being
reconciled,’ that is, by his death, ‘we shall be saved by his life,’
his intercession, which he ever liveth to complete. (verse 9,10)

See here, we are said to be justified, reconciled already, and
therefore we shall be saved, justified by his blood and death, and
saved through him by his life.

2. Now the saving intended in the text is saving in this second sense;
that is, a saving of us by preserving us, by delivering of us from all
those hazards that we run betwixt our state of justification and our
state of glorification. Yea, such a saving of us as we that are
justified need to bring us into glory. Therefore,

When he saith he is able to save, seeing he ever liveth to make
intercession, he addeth saving to saving; saving by his life to saving
by his death; saving by his improving of his blood to saving by his
spilling of his blood. He gave himself a ransom for us, and now
improves that gift in the presence of God by way of intercession. For,
as I have hinted already, the high priests under the law took the blood
of the sacrifices that were offered for sin, and brought it within the
veil, and there sprinkled it before and upon the mercy-seat, and by it
made intercession for the people to an additional way of saving them;
the sum of which Paul thus applies to Christ when he saith, ‘He can
save, seeing he ever liveth to make intercession.’

That also in the Romans is clear to this purpose, ‘Who is he that
condemneth? It is Christ that died.’ (Rom 8:31-39) That is, who is he
that shall lay anything to the charge of God’s elect to condemnation to
hell, since Christ has taken away the curse by his death from before
God? Then he adds, that there is nothing that shall yet happen to us,
shall destroy us, since Christ also liveth to make intercession for us.
‘Who shall condemn? It is Christ that died; yea, rather, that is risen
again, who is even at the right hand of God, who also maketh
intercession for us.’

Christ, then, by his death saveth us as we are sinners, enemies, and in
a state of condemnation by sin; and Christ by his life saveth us as
considered justified, and reconciled to God by his blood. So, then, we
have salvation from that condemnation that sin had brought us unto, and
salvation from those ruins that all the enemies of our souls would yet
bring us unto, but cannot; for the intercession of Christ preventeth. 4
(Rom 6:7-10)

Christ hath redeemed us from the curse of the law. Whatever the law can
take hold of to curse us for, that Christ has redeemed us from, by
being made a curse for us. But this curse that Christ was made for us,
must be confined to his sufferings, not to his exaltation, and,
consequently, not to his intercession, for Christ is made no curse but
when he suffered; not in his intercession: so then, as he died he took
away the curse, and sin that was the cause thereof, by the sacrifice of
himself, (Gal 3:13), and by his life, his intercession, he saveth us
from all those things that attempt to bring us into that condemnation
again.

The salvation, then, that we have by the intercession of Christ, as was
said—I speak now of them that are capable of receiving comfort and
relief by this doctrine—is salvation that follows upon, or that comes
after, justification. We that are saved as to justification of life,
need yet to be saved with that that preserveth to glory; for though by
the death of Christ we are saved from the curse of the law, yet
attempts are made by many that we may be kept from the glory that
justified persons are designed for; and from these we are saved by his
intercession.

A man, then, that must be eternally saved is to be considered, (a.) As
an heir of wrath. (b.) As an heir of God. An heir of wrath he is in
himself by sin; an heir of God he is by grace through Christ. (Eph 2:3,
Gal 4:7) Now, as an heir of wrath he is redeemed, and as an heir of God
he is preserved; as an heir of wrath he is redeemed by blood, and as an
heir of God he is preserved by this intercession. Christ by his death,
then, puts me, I being reconciled to God thereby, into a justified
state, and God accepts me to grace and favour through him. But this
doth not hinder but that, all this notwithstanding, there are, that
would frustrate me of the end to which I am designed by this
reconciliation to God, by redemption through grace; and from the
accomplishing of this design I am saved by the blessed intercession of
our Lord Jesus Christ.

Object. 1. Perhaps some may say, we are not saved from all punishment
of sin by the death of Christ; and if so, so not from all danger of
damnation by the intercession of Christ.

Answ. We are saved from all punishment in hell fire by the death of
Christ. Jesus has ‘delivered us from the wrath to come.’ (1 Thess 1:10)
So that as to this great punishment, God for his sake has forgiven us
all trespasses. (Col 2:13) But we being translated from being slaves to
Satan to be sons of God, God reserveth yet this liberty in his hand to
chastise us if we offend, as a father chastiseth his son. (Deut 8:5)
But this chastisement is not in legal wrath, but in fatherly affection;
not to destroy us, but that still we might be made to get advantage
thereby, even be made partakers of his holiness. This is, that we might
‘not be condemned with the world.’ (Heb 12:5-11, 1 Cor 11:32) As to the
second part of the objection; there do, as we say, many things happen
betwixt or between the cup and the lip; many things attempt to
overthrow the work of God, and to cause that we should perish through
our weakness, notwithstanding the price that hath by Christ been paid
for us. But what saith the Scripture? ‘Who shall separate us from the
love of Christ? shall tribulation, or distress, or persecution, or
famine, or nakedness, or peril, or sword? As it is written, For thy
sake we are killed all the day long; we are accounted as sheep for the
slaughter. Nay, in all these things we are more than conquerors through
him that loved us. For I am persuaded, that neither death, nor life,
nor angels, nor principalities, nor powers, nor things present, nor
things to come, nor height, nor depth, nor any other creature, shall be
able to separate us from the love of God, which is in Christ Jesus our
Lord.’ (Rom 8:35-39)

Thus the apostle reckoneth up all the disadvantages that a justified
person is incident to in this life, and by way of challenge declares,
that not any one of them, nor all together, shall be able to separate
us from the love of God, that is towards us by Christ, his death, and
his intercession.

Object. 2. It may be further objected, that the apostle doth here leave
out sin, unto which we know the saints are subject, after
justification. And sin of itself, we need no other enemies, is of that
nature as to destroy the whole world.

Answ. Sin is sin, in the nature of sin, wherever it is found. But sin
as to the damning effects thereof is taken away from them unto whom
righteousness is imputed for justification. Nor shall any or all the
things aforementioned, though there is a tendency in every one of them
to drive us unto sin, drown us, through it, in perdition and
destruction. I am persuaded, says Paul, they shall never be able to do
that. The apostle, therefore, doth implicitly, though to expressly,
challenge sin, yea, sin by all its advantages; and then glorieth in the
love of God in Christ Jesus, from which he concludeth it shall never
separate the justified. Besides, it would now have been needless to
have expressly here put in sin by itself, seeing before, he had argued
that those he speaks of were freely justified therefrom.

One word more before I go to the second head. The Father, as I told
you, has reserved to himself a liberty to chastise his sons, to wit,
with temporal chastisements, if they offend. This still abideth to us,
notwithstanding God’s grace, Christ’s death, or blessed intercession.
And this punishment is so surely entailed to the transgressions that we
who believe shall commit, that it is impossible that we should be
utterly freed therefrom; insomuch that the apostle positively
concludeth them to be bastards, what pretences to sonship soever they
have, that are not, for sin, partakers of fatherly chastisements.

For the reversing of this punishment it is that we should pray, if
perhaps God will remit it, when we are taught to say, ‘Our Father,
forgive us our trespasses.’ And he that admits of any other sense as to
this petition, derogates from the death of Christ, or faith, or both.
For either he concludes that for some of his sins Christ did not die,
or that he is bound to believe that God, though he did, has not yet,
nor will forgive them, till from the petitioner some legal work be
done; forgive us, as we forgive them that trespass against us. (Matt
6:14,15) But now, apply this to temporal punishments, and then it is
true that God has reserved a liberty in his hand to punish even the
sins of his people upon them; yea, and will not pardon their sin, as to
the remitting of such punishment, unless some good work by them be
done; ‘If ye forgive not men their trespasses, neither will your Father
forgive your trespasses.’ (Matt 6:15, 18:28-35)

And this is the cause why some that belong to God are yet so under the
afflicting hand of God; they have sinned, and God, who is their Father,
punisheth; yea, and this is the reason why some who are dear to God
have this kind of punishment never forgiven, but it abides with them to
their lives’ end, goes with them to the day of their death, yea, is the
very cause of their death. By this punishment they are cut off out of
the land of the living. But all this is that they might ‘not be
condemned with the world.’ (1 Cor 11:32)

Christ died not to save from this punishment; Christ intercedes not to
save from this punishment. Nothing but a good life will save from this
punishment; nor always that either.

The hidings of God’s face, the harshness of his providences, the severe
and sharp chastisements that ofttimes overtake the very spirits of his
people, plainly show that Christ died not to save from temporal
punishments, prays not to save from temporal punishments—that is,
absolutely. God has reserved a power to punish, with temporal
punishments, the best and dearest of his people, if need be.5 And
sometimes he remits them, sometimes not, even as it pleases him. I come
now to the second thing.

[Christ saves to the uttermost.]

Second, I shall now show you something of what it is for Christ, by his
intercession, to save to the ‘uttermost.’ ‘He is able to save them to
the uttermost.’

This is a great expression, and carrrieth with it much. ‘Uttermost’
signifieth to the outside, to the end, to the last, to the furthest
part. And it hath respect both to persons and things. (Gen 49:26, Deut
30:4, Matt 5:26, Mark 13:27, Luke 15)

1. To persons. Some persons are in their own apprehensions even further
from Christ than anybody else; afar off, a great way off, yet a-coming,
as the prodigal was. Now, these many times are exceedingly afraid; the
sight of that distance that they think is betwixt Christ and them makes
them afraid. As it is said in another case, ‘They that dwell in the
uttermost parts are afraid at thy tokens.’ (Psa 65:8) So these are
afraid they shall not speed, not obtain that for which they come to
God. But the text says, He is able to save to the uttermost, to the
very hindermost, them that come to God by him.

Two sorts of men seem to be far, very far from God. (1.) The town
sinner. (2.) The great backslider. (Neh 1:9) But both these, if they
come, he is able to save to the uttermost. He is able to save them from
all those dangers that they fear will prevent their obtaining of that
grace and mercy they would have to help them in time of need. The
publicans and harlots enter into the kingdom of heaven.

2. As this text respecteth persons, so it respecteth things. There are
some things with which some are attended that are coming to God, by
Christ, that make their coming hard and very difficult.

(1.) There is a more than ordinary breaking up of the corruptions of
their nature. It seems as if all their lusts and vile passions of the
flesh were become masters, and might now do what they will with the
soul. Yea, they take this man and toss and tumble him like a ball in a
large place. This man is not master of himself, of his thoughts, nor of
his passions—‘His iniquities, like the wind, do carry him away.’ (Isa
64:6) He thinks to go forward, but this wind blows him backward; he
laboureth against this wind, but cannot find that he getteth ground; he
takes what advantage opportunity doth minister to him, but all he gets
is to be beat out of heart, out of breath, out of courage. He stands
still, and pants, and gapeth as for life. ‘I opened my mouth, and
panted,’ said David, ‘for I longed for thy commandments.’ (Psa 119:131)
He sets forward again, but has nothing but labour and sorrow.

(2.) Nay, to help forward his calamity, Satan [and his] angels will not
be wanting, both to trouble his head with the fumes of their stinking
breath, nor to throw up his heels in their dirty places—‘And as he was
yet a-coming, the devil threw him down and tare him.’ (Luke 9:42) How
many strange, hideous, and amazing blasphemies have those, some of
those, that are coming to Christ, had injected and fixed upon their
spirits against him. Nothing so common to such, as to have some hellish
wish or other against God they are coming to, and against Christ, by
whom they would come to him. These blasphemies are like those frogs
that I have heard of, that will leap up, and catch hold of, and hang by
their claws. Now help, Lord; now, Lord Jesus, what shall I do? Now, Son
of David, have mercy upon me! I say, to say these words is hard work
for such an one. But he is able to save to the uttermost this comer to
God by him.

(3.) There are also the oppositions of sense and reason hard at work
for the devil, against the soul; the men of his own house are risen up
against him. One’s sense and reason, one would think, should not fall
in with the devil against ourselves, and yet nothing more common,
nothing more natural, than for our own sense and reason to turn the
unnatural, and are both against our God and us. And now it is hard
coming to God. Better can a man hear and deal with any objections
against himself, than with those that himself doth make against
himself. They lie close, stick fast, speak aloud, and will be heard;
yea, will haunt and hunt him, as the devil doth some, in every hole and
corner. But come, man, come; for he is able to save to the uttermost!

(4.) Now guilt is the consequence and fruit of all this; and what so
intolerable a burden as guilt! They talk of the stones, and of the
sands of the sea; but it is guilt that breaks the heart with its
burden. And Satan has the art of making the uttermost of every sin; he
can blow it up, make it swell, make every hair of its head as big as a
cedar. He can tell how to make it a heinous offence, and unpardonable
offence, an offence of that continuance, and committed against so much
light, that, says he, it is impossible it should ever be forgiven. But,
soul, Christ is able to save to the uttermost, he can ‘do exceeding
abundantly above all that we ask or think.’ (Eph 3:20)

(5.) Join to all this the rage and terror of men, which thing of itself
is sufficient to quash and break to pieces all desires to come to God
by Christ; yea, and it doth do so to thousands that are not willing to
go to hell. Yet thou art kept, and made to go panting on; a whole world
of men, and devils, and sin, are not able to keep thee from coming. But
how comes it to pass that thou art so hearty, that thou settest thy
face against so much wind and weather? I dare say it arises not from
thyself, nor from any of thine enemies. This comes from God, though
thou art not aware thereof; and is obtained for thee by the
intercession of the blessed Son of God, who is also able to save thee
to the uttermost, that comest to God by him.

(6.) And for a conclusion as to this, I will add, that there is much of
the honour of the Lord Jesus engaged as to the saving of the coming man
to the uttermost: ‘I am glorified in them,’ saith he. (John 17:10) He
is exalted to be a Saviour. (Acts 5:31) And if the blessed One doth
count it an exaltation to be a Saviour, surely it is an exaltation to
be a Saviour, and a great one. ‘They shall cry unto the Lord because of
the oppressors, and he shall send them a Saviour, and a great one, and
he shall deliver them.’ (Isa 19:20) If it is a glory to be a Saviour, a
great Saviour, then it is a glory for a Saviour, a great one, to save,
and save, and save to the uttermost—to the uttermost man, to the
uttermost sin, to the uttermost temptation. And hence it is that he
saith again, speaking of the transgressions, sins, and iniquities that
he would pardon, that it should turn to him for ‘a name of joy, a
praise, and an honour before all nations.’ (Jer 33:9) He therefore
counts it an honour to be a great Saviour, to save men to the
uttermost.

When Moses said, ‘I beseech thee, show me thy glory,’ the answer was,
‘I will make all my goodness pass before thee, and I will proclaim the
name of the Lord before thee.’ (Exo 33:18,19) And when he came indeed
to make proclamation, then he proclaimed, ‘The Lord, The Lord God,
merciful and gracious, long-suffering, and abundant in goodness and
truth, keeping mercy for thousands, forgiving iniquity and
transgression and sin, and that will by no means clear the guilty.’
(Exo 34:6,7) That will by no means clear them that will not come to me
that they may be saved.

See here, if it is not by himself accounted his glory to make his
goodness, all his goodness, pass before us. And how can that be, if he
saveth not to the uttermost them that come unto God by him? For
goodness is by us noways seen but by those acts by which it expresseth
itself to be so. And, I am sure, to save, to save to the uttermost, is
one of the most eminent expressions by which we understand it is great
goodness. I know goodness has many ways to express itself to be what it
is to the world; but then it expresseth its greatness when it pardons
and saves, when it pardons and saves to the uttermost. My goodness,
says Christ, extends not itself to my Father, but to my saints. (Psa
16:2,3) My Father has no need of my goodness, but my saints have, and
therefore it shall reach forth itself for their help, in whom is all my
delight. And, ‘Oh how great is thy goodness, which thou hast laid up
for them that fear thee; which thou hast wrought for them that trust in
thee before the sons of men’! (Psa 31:19) It is therefore that which
tendeth to get Christ a name, a fame, and glory, to be able to save to
the uttermost them that come to God by him.

[In Christ’s ability to save, lieth our safety.]

But some may say, What is the meaning of this word able? ‘Wherefore he
is able to save.’ He is able to save the uttermost. How comes it to
pass that his power to save is rather put in than his willingness; for
willingness, saith the soul, would better have pleased me. I will speak
two or three words to this question. And,

First, By this word able is suggested to us the sufficiency of his
merit, the great worthiness of his merit; for, as Intercessor, he
sticks fast by his merit; all his petitions, prayers, or supplications
are grounded upon the worthiness of his person as Mediator, and on the
validity of his offering as priest. This is the more clear, if you
consider the reason why those priests and sacrifices under the law
could not make the worshippers perfect. It was, I say, because there
wanted in them worthiness and merit in their sacrifices. But this man,
when he came and offered his sacrifice, he did by that one act ‘perfect
for ever them that are sanctified,’ or set apart for glory. ‘But this
man, after he had offered one sacrifice for sins, for ever sat down on
the right hand of God.’ (Heb 10:1-12)

When Moses prayed for the people of Israel, thus he said, ‘And now, I
beseech thee, let the power of my Lord be great, according as thou hast
spoken.’ But what had he spoken? ‘The Lord is long-suffering, and of
great mercy, forgiving iniquity and transgression, and by no means
clearing the guilty—Pardon, I beseech thee, the iniquity of this people
according unto the greatness of thy mercy, and as thou hast forgiven
this people, from Egypt even until now.’ (Num 14:17-19)

Second, Has he but power, we know he is willing, else he would not have
promised; it is also his glory to pardon and save. So, then, in his
ability lies our safety. What if he were never so willing, if he were
not of ability sufficient, what would his willingness do? But he has
showed, as I said, his willingness by promising: ‘Him that cometh to me
I will in no wise cast out.’ (John 6:37) So that now our comfort lies
in his power, in that he is able to make good his word. (Rom 4:20,21)
And this also will then be seen, when he hath saved them that come to
God by him, when he hath saved them to the uttermost; not to the
uttermost of his ability, but to the uttermost of our necessity; for to
the uttermost of his ability I believe he will never be put to it to
save his church; not for that he is loath so to save, but because there
is no need so to save; he shall not need to put out all his power, and
to press the utmost of his merit for the saving of his church. Alas!
there is sufficiency of merit in him to save a thousand times as many
more as are like to be saved by him; ‘he is able to do exceeding
abundantly above all that we ask or think.’

Measure not, therefore, what he can do by what he has, doth, or will
do; neither do thou interpret this word, to the uttermost, as if it
related to the uttermost of his ability, but rather as it relateth, for
so it doth indeed, to the greatness of thy necessity. For as he is able
to save thee, though thy condition be, as it may be supposed to be, the
worst that ever man was in that was saved, so he is able to save thee,
though thy condition were ten times worse than it is.

What! shall not the worthiness of the Son of God be sufficient to save
from the sin of man? or shall the sin of the world be of that weight to
destroy, that it shall put Christ Jesus to the uttermost of the worth
of his person and merit to save therefrom? I believe it is blasphemy to
think so. We can easily imagine that he can save all the world—that is,
that he is of ability to do it; but we cannot imagine that he can do no
more than we can think he can. But our imagination and thoughts set no
bound to his ability. ‘He is able to do exceeding abundantly above all
that we ask or think.’ But what that is, I say, no man can think, no
man can imagine. So, then, Jesus Christ can do more than ever any man
thought he could do as to saving; he can do we know not what. This,
therefore, should encourage comers to come to him; and them that come,
to hope. This, I say, should encourage them to let out, to lengthen,
and heighten their thoughts by the word, to the uttermost, seeing he
can ‘save to the uttermost them that come to God by him.’6

[Inferences from the benefits of Christ’s intercession.]

Third. And now I come to the third thing that I told you I should speak
to, and that is, to those inferences that may be gathered from these
words.

1. Are they that are justified by Christ’s blood such as have need yet
to be saved by his intercession? Then from hence it follows that
justification will stand with imperfection. It doth not therefore
follow that a justified man is without infirmity; for he that is
without infirmity—that is, perfect with absolute perfection, has no
need to be yet saved by an act yet to be performed by a mediator and
his mediation.

When I say, justification will stand with imperfection, I do not mean
that it will allow, countenance, or approve thereof; but I mean there
is no necessity of our perfection, of our personal perfection, as to
our justification, and that we are justified without it; yea, that
that, in justified persons, remains. Again; when I say that
justification will stand with imperfection, I do not mean that in our
justification we are imperfect; for in that we are complete; ‘we are
complete in him’ who is our justice. (Col 2:10) If otherwise, the
imperfection is in the matter that justifieth us, which is the
righteousness of Christ. Yea, and to say so would conclude that wrong
judgment proceedeth from him that imputeth that righteousness to us to
justification, since an imperfect thing is imputed to us for
justification. But far be it from any that believe that God is true to
imagine such a thing; all his works are perfect, there is nothing
wanting in them as to the present design.

[Quest.] But what then do we mean when we say, justification will stand
with a state of imperfection?

Answ. Why, I mean that justified men are yet sinners in themselves, are
yet full of imperfections; yea, sinful imperfections. Justified Paul
said, ‘I know that in me, that is, in my flesh, dwelleth no good
thing.’ (Rom 7:18) While we are yet sinners, we are justified by the
blood of Christ. Hence, again, it is said, ‘he justifieth the ungodly.’
(Rom 4:5, 5:8,9) Justification, then, only covereth our sin from the
sight of God; it maketh us not perfect with inherent perfection. But
God, for the sake of that righteousness which by his grace is imputed
to us, declareth us quit and discharged from the curse, and sees sin in
us no more to condemnation.

[WHY THE JUSTIFIED NEED AN INTERCESSOR.]


And this is the reason, or one reason, why they that are justified have
need of an intercessor—to wit, to save us from the evil of the sin that
remains in our flesh after we are justified by grace through Christ,
and set free from the law as to condemnation. Therefore, as it is said,
we are saved; so it is said, ‘He is able also to save them to the
uttermost that come unto God by him, seeing he ever liveth to make
intercession for them.’ The godly, for now we will call them the godly,
though there is yet abundance of sin in them, feel in themselves many
things even after justification by which they are convinced they are
still attended with personal, sinful imperfections.

[Imperfect in their feelings and inclinations.]—(1.) They feel
unbelief, fear, mistrust, doubting, despondings, murmurings,
blasphemies, pride, lightness, foolishness, avarice, fleshly lusts,
heartlessness to good, wicked desires, low thoughts of Christ, too good
thoughts of sin, and, at times, too great an itching after the worst of
immoralities.

(2.) They feel in themselves an aptness to incline to errors, as to
lean to the works of the law for justification; to question the truth
of the resurrection and judgment to come; to dissemble and play the
hypocrite in profession and in performance of duties; to do religious
duties rather to please man than God, who trieth the heart.

(3.) They feel an inclination in them, in times of trial, to faint
under the cross, to seek too much to save themselves, to dissemble the
known truth for the obtaining a little favour with men, and to speak
things that they ought not, that they may sleep in a whole skin.

(4.) They feel wearisomeness in religious duties, but a natural
propensity to things of the flesh. They feel a desire to go beyond
bounds both at board, and bed, and bodily exercise, and in all lawful
recreation.

(5.) They feel in themselves an aptness to take the advantage of using
of things that are lawful, as food, raiment, sleep, talk, estates,
relations, beauty, wit, parts, and graces, to unlawful ends. These
things, with many more of the like kind, the justified man finds and
feels in himself, to his humbling and often casting down; and to save
him from the destroying evil of these, Christ ever liveth to make
intercession for him.

[Imperfect in their graces.]—Again; the justified man is imperfect in
his graces, and therefore needeth to be saved by the intercession of
Christ from the bad fruit that that imperfection yields.

Justifying righteousness is accompanied with graces—the graces of the
Spirit. Though these graces are not that matter by and through which we
are justified, nor any part thereof, that being only the obedience of
Christ imputed to us of mere pleasure and good will; but, I say, they
come when justification comes. (Rom 9) And though they are not so
easily discerned at the first, they show forth themselves afterwards.
But I say, how many soever they are, and how fast soever they grow,
their utmost arrivement here is but a state short of perfection. None
of the graces of God’s Spirit in our hearts can do their work in us
without shortness, and that because of their own imperfections, and
also because of the oppositions that they meet with from our flesh.

(1.) Faith, which is the root-grace, the grand grace, its shortness is
sufficiently manifest by its shortness of apprehension of things
pertaining to the person, offices, relations, and works of Christ, now
in the heavenly place for us. It is also very defective in its fetching
of comfort from the Word to us, and in continuing of it with us, when
at any time we attain unto it; in its receiving of strength to subdue
sin, and in its purifyings of the heart, though indeed it doth what it
doth in reality, yet how short is it of doing of it thoroughly?
Oftentimes, were it not for supplies by virtue of the intercession of
Christ, faith would fail of performing its office in any measure. (Luke
22:31,32)

(2.) There is hope, another grace of the Spirit bestowed upon us; and
how often is that also, as to the excellency of working, made to flag?
‘I shall perish,’ saith David; ‘I am cut off from before thine eyes,’
said he. (Psa 31:22) And now where was his hope, in the right gospel
discovery of it? Also all our fear of men, and fears of death, and
fears of judgment, they arise from the imperfections of hope. But from
all those faults Christ saves us by his intercessions.

(3.) There is love, that should be in us as hot as fire. It is compared
to fire, to fire of the hottest sort; yea, it is said to be hotter than
the coals of juniper. (Cant 8:6,7) But who finds this heat in love so
much as for one poor quarter of an hour together? Some little flashes,
perhaps, some at some times may feel, but where is that constant
burning of affection that the Word, the love of God, and the love of
Christ call for? yea, and that the necessities of the poor and
afflicted members of Christ call for also. Ah! love is cold in these
frozen days, and short when it is at the highest.

(4.) The grace of humility, when is it? who has a thimbleful thereof?
Where is he that is ‘clothed with humility,’ and that does what he is
commanded ‘with all humility of mind’? (1 Peter 5:5, Acts 20:19)

(5.) For zeal, where is that also? Zeal for God against sin,
profaneness, superstition, and idolatry. I speak now to the godly, who
have this zeal in the root and habit; but oh, how little of it puts
forth itself into actions in such a day as this is!

(6.) There is reverence, fear, and standing in awe of God’s Word and
judgments, where are the excellent workings thereof to be found? And
where it is most, how far short of perfect acts is it?

(7.) Simplicity and godly sincerity also, with how much dirt is it
mixed in the best; especially among those of the saints that are rich,
who have got the poor and beggarly art of complimenting? For the more
compliment, the less sincerity. Many words will not fill a bushel. But
‘in the multitude of words there wanteth not sin.’ (Prov 10:19) Plain
men are thin come up in this day; to find a mouth without fraud and
deceit now is a rare thing. Thus might one count up all the graces of
the Spirit, and show wherein every one of them are scanty and wanting
of perfection. Now look, what they want of perfection is supplied with
sin and vanity; for there is a fullness of sin and flesh at hand to
make up all the vacant places in our souls. There is no place in the
souls of the godly but it is filled up with darkness when the light is
wanting, and with sin so far forth as grace is wanting. Satan, also,
diligently waiteth to come in at the door, if Careless has left it a
little achare.7 But, oh! the grace of our Lord Jesus Christ, who ever
liveth to make intercession for us, and that, by so doing, saves us
from all the imperfect acts and workings of our graces, and from all
the advantages that flesh, and sin, and Satan getteth upon us thereby.

[Imperfect in their Duties.]—Further, as Christ Jesus our Lord doth
save us, by his intercession, from that hurt that would unavoidably
come upon us by these, so also, by that we are saved from the evil that
is at any time found in any or all our holy duties and performances
that is our duty daily to be found in. That our duties are imperfect,
follows upon what was discoursed before; for if our graces be
imperfect, how can our duties but be so too?

(1.) Our prayers, how imperfect are they! With how much unbelief are
they mixed! How apt is our tongue to run, in prayer, before our hearts!
With how much earnestness do our lips move, while our hearts lie within
as cold as a clod! Yea, and ofttimes, it is to be feared, we ask for
that with out mouth that we care not whether we have or no. Where is
the man that pursues with all his might what but now he seemed to ask
for with all his heart? Prayer is become a shell, a piece of formality,
a very empty thing, as to the spirit and life of prayer at this day. I
speak now of the prayers of the godly. I once met with a poor woman
that, in the greatest of her distresses, told me she did use to rise in
the night, in cold weather, and pray to God, while she sweat with fears
of the loss of her prayers and desires that her soul might be saved. I
have heard of many that have played, but of few that have prayed, till
they have sweat, by reason of their wrestling with God for mercy in
that duty.

(2.) There is the duty of almsgiving, another gospel performance; but
how poorly is it done in our days! We have so many foolish ways to lay
out money, in toys and fools’ baubles for our children, that we can
spare none, or very little, for the relief of the poor. Also, do not
many give that to their dogs, yea, let it lie in their houses until it
stinks so vilely that neither dog nor cat will eat it; which, had it
been bestowed well in time, might have been a succour and nourishment
to some poor member of Christ?

(3.) There is hearing of the Word; but, alas! the place of hearing is
the place of sleeping with many a fine professor. I have often observed
that those that keep shops can briskly attend upon a twopenny customer;
but when they come themselves to God’s market, they spend their time
too much in letting their thoughts to wander from God’s commandments,
or in a nasty drowsy way. The heads, also, and hearts of most hearers
are to the Word as the sieve is to water; they can hold no sermons,
remember no texts, bring home no proofs, produce none of the sermon to
the edification and profit of others. And do not the best take up too
much in hearing, and mind too little what, by the Word, God calls for
at their hands, to perform it with a good conscience?

(4.) There is faithfulness in callings, faithfulness to brethren,
faithfulness to the world, faithfulness to children, to servants, to
all, according to our place and capacity. Oh! how little of it is there
found in the mouths and lives, to speak nothing of the hearts, of
professors.

I will proceed no further in this kind of repetition of things; only
thus much give me leave to say over again, even many of the truly godly
are very faulty here. But what would they do if there were not one
always at the right hand of God, by intercession, taking away these
kind of iniquities?

2. Are those that are justified by the blood of Christ such, after
that, as have need also of saving by Christ’s intercession? From hence,
then, we may infer, that as sin, so Satan will not give over from
assaulting the best of the saints.

It is not justification that can secure us from being assaulted by
Satan: ‘Simon, Simon, Satan has desired to have you.’ (Luke 22:31,32)
There are two things that do encourage the devil to set upon the people
of God:—

(1.) He knows not who are elect; for all that profess are not, and,
therefore, he will make trial, if he can get them into his sieve,
whether he can cause them to perish. And great success he hath had this
way. Many a brave professor has he overcome; he has cast some of the
stars from heaven to earth; he picked one out from among the apostles,
and one, as it is thought, from among the seven deacons,8 and many from
among Christ’s disciples; but how many, think you, nowadays, doth he
utterly destroy with his net?

(2.) If it so happeneth that he cannot destroy, because Christ, by his
intercession, prevaileth, yet will he set upon the church to defile and
afflict it. For (a), If he can but get us to fall, with Peter, then he
has obtained that dishonour be brought to God, the weak to be stumbled,
the world offended, and the gospel vilified and reproached. Or (b), If
he cannot throw up our heels, yet, by buffeting of us, he can grieve
us, afflict us, put us to pain, fright us, drive us to many doubts, and
make our life very uncomfortable unto us, and make us go groaning to
our Father’s house. But blessed be God for his Christ, and for that ‘he
ever liveth to make intercession for us.’

3. Are those that are justified by the blood of Christ such as, after
that, have need to be saved by Christ’s intercession? Then, hence I
infer that it is dangerous going about anything in our own name and
strength. If we would have helps from the intercession of Christ, let
us have a care that we do what we do according to the word of Christ.
Do what he bids us as well as we can, as he bids us, and then we need
not doubt to have help and salvation in those duties by the
intercession of Christ. ‘Do all,’ says the apostle, ‘in the name of the
Lord Jesus.’ (Col 3:17) Oh, but then the devil and the world will be
most of all offended! Well, well, but if you do nothing but as in his
fear, by his Word, in his name, you may be sure of what help his
intercession can afford you, and that can afford you much help, not
only to begin, but to go through with your work in some good measure,
as you should; and by that also you shall be secured from those
dangers, if not temptations to dangers, that those that go out about
business in their own names and strength shall be sure to meet withal.

4. Are those that are justified by the blood of Christ such as, after
that, have need of being saved by Christ’s intercession? Then, hence I
infer again, that God has a great dislike of the sins of his own
people, and would fall upon them in judgment and anger much more
severely than he doth, were it not for Christ’s intercession. The
gospel is not, as some think, a loose and licentious doctrine, nor
God’s discipline of his church a negligent and careless discipline;
for, though those that believe already have also an intercessor, yet
God, to show his detestation against sin, doth often make them feel to
purpose the weight of his fingers. The sincere, that fain would walk
oft with God, have felt what I say, and that to the breaking of their
bones full oft. The loose ones, and those that God loves not, may be
utter strangers as to this; but those that are his own indeed do know
it is otherwise.9

‘You only have I known’ above all others, says God, ‘therefore I will
punish you for all your iniquities.’ (Amos 3:2) God keeps a very strict
house among his children. David found it so, Haman found it so, Job
found it so, and the church of God found it so; and I know not that his
mind is ever the less against sin, notwithstanding we have an
Intercessor. True, our Intercessor saves us from damning evils, from
damning judgments; but he neither doth nor will secure us from temporal
punishment, from spiritual punishment, unless we watch, deny ourselves,
and walk in his fear. I would to God that those who are otherwise
minded did but feel, for three or four months, something of what I have
felt for several years together for base sinful thoughts! I wish it, I
say, if it might be for their good, and for the better regulating of
their understandings. But whether they obtain my wish or no, sure I am
that God is no countenancer of sin; no, not in his own people; nay, he
will bear it least of all in them. And as for others, however he may
for a while have patience towards them, if, perhaps, his goodness may
lead them to repentance; yet the day is coming when he will pay the
carnal and hypocrites’ home with devouring fire for their offences.

But if our holy God will not let us go altogether unpunished, though we
have so able and blessed an Intercessor, that has always to present God
with, on our behalf, so valuable a price of his own blood, now before
the throne of grace, what should we have done if there had been no
day’s-man, none to plead for us, or to make intercession on our behalf?
Read that text, ‘For I am with thee, saith the Lord, to save thee;
though I make a full end of all nations whither I have scattered thee,
yet will I not make a full end of thee; but I will correct thee in
measure, and will not leave thee altogether unpunished.’ (Jer 30:11) If
it be so, I say, what had become of us, if we had had no Intercessor?
And what will become of them concerning whom the Lord has said already,
‘I will not take up their names into my lips’? (Psa 16:4) ‘I pray not
for the world.’ (John 17:9)

5. Are those that are already justified by the blood of Christ yet such
as have need of being saved by his intercession? Then, hence, I infer
that Christ is not only the beginner, but the completer of our
salvation; or, as the Holy Ghost calls him, ‘the author and finisher of
our faith,’ (Heb 12:2); or, as it calls him again, ‘the author of
eternal salvation.’ (Heb 5:9) Of salvation throughout, from the
beginning to the end, from first to last. His hands have laid the
foundation of it in his own blood, and his hands shall finish it by his
intercession. (Zech 4:9) As he has laid the beginning fastly, so he
shall bring forth the headstones with shoutings, and we shall cry,
Grace, grace, at the last, salvation only belongeth to the Lord. (Zech
4:7, Psa 3:8, Isa 43:11)

Many there be that begin with grace, and end with works, and think THAT
is the only way. Indeed works will save from temporal punishments, when
their imperfections are purged from them by the intercession of Christ;
but to be saved and brought to glory, to be carried through this
dangerous world, from my first moving after Christ till I set my foot
within the gates of paradise, this is the work of my Mediator, of my
high priest and intercessor; it is he that fetches us again when we are
run away; it is he that lifteth us up when the devil and sin has thrown
us down; it is he that quickeneth us when we grow cold; it is he that
comforteth us when we despair; it is he that obtains fresh pardon when
we have contracted sin; and he that purges our consciences when they
are loaden with guilt. (Eze 34:16, Psa 145:14)

I know also, that rewards do wait for them in heaven that do believe in
Christ, and shall do well on earth; but this is not a reward of merit,
but of grace. We are saved by Christ; brought to glory by Christ; and
all our works are no otherwise made acceptable to God but by the person
and personal excellencies and works of Christ; therefore, whatever the
jewels are, and the bracelets, and the pearls, that thou shalt be
adorned with as a reward of service done to God in the world, for them
thou must thank Christ, and, before all, confess that he was the
meritorious cause thereof. (1 Peter 2:5, Heb 13:15) He saves us, and
saves our services too. (Rev 5:9-14) They would be all cast back as
dung in our faces, were they not rinsed and washed in the blood, were
they not sweetened and perfumed in the incense, and conveyed to God
himself through the white hand of Jesus Christ; for that is his
golden-censer; from thence ascends the smoke that is in the nostrils of
God of such a sweet savour. (Rev 7:12-14, 8:3,4)

6. Are those that are already justified by the blood of Christ, such as
do still stand in need of being saved by his intercession? Then hence I
infer again, that we that have been saved hitherto, and preserved from
the dangers that we have met with since our first conversion to this
moment, should ascribe the glory to Jesus Christ, to God by Jesus
Christ. ‘I have prayed that thy faith fail not: I pray that thou
wouldest keep them from the evil,’ is the true cause of our standing,
and of our continuing in the faith and holy profession of the gospel to
this very day. Wherefore we must give the glory of all to God by
Christ: ‘I will not trust in my bow,’ said David, ‘neither shall my
sword save me. But thou hast saved us from our enemies, and hast put
them to shame that hated us. In God we boast all the day long, and
praise thy name for ever. Selah’! ‘He always causeth us to triumph in
Christ.’ ‘We rejoice in Christ Jesus, and have no confidence in the
flesh.’ (Psa 44:6-8, 2 Cor 2:14, Phil 3:3) Thus you see that, both in
the Old and New Testament, all the glory is given to the Lord, as well
for preservation to heaven as for justification of life. And he that is
well acquainted with himself will do this readily; though light heads,
and such as are not acquainted with the desperate evil that is in their
natures, will sacrifice to their own net. But such will so sacrifice
but a while. Sir Death is coming, and he will put them into the view of
what they see not now, and will feed sweetly upon them, because they
made not the Lord their trust. And therefore, ascribe thou the glory of
the preservation of thy soul in the faith hitherto, to that salvation
which Christ Jesus our Lord obtaineth for thee by his intercession.

7. Are those that are already justified by the blood of Christ such as
do still stand in need of being saved by his intercession? Then is this
also to be inferred from hence, that saints should look to him for that
saving that they shall yet have need of betwixt this and the day of
their dissolution; yea, from henceforward, even to the day of judgment.
I say, they should still look to him for the remaining part of their
salvation, or for that of their salvation which is yet behind; and let
them look for it with confidence, for that it is in a faithful hand;
and for thy encouragement to look and hope for the completing of thy
salvation in glory, let me present thee with a few things—

(1.) The hardest or worst part of the work of thy Saviour is over; his
bloody work, his bearing of thy sin and curse, his loss of the light of
his Father’s face for a time; his dying upon the cursed tree, that was
the worst, the sorest, the hardest, and most difficult part of the work
of redemption; and yet this he did willingly, cheerfully, and without
thy desires; yea, this he did, as considering those for whom he did it
in a state of rebellion and enmity to him.

(2.) Consider, also, that he has made a beginning with thy soul to
reconcile thee to God, and to that end has bestowed his justice upon
thee, put his Spirit within thee, and began to make the unweldable
mountain and rock,10 thy heart, to turn towards him, and desire after
him; to believe in him, and rejoice in him.

(3.) Consider, also, that some comfortable pledges of his love thou
hast already received, namely, as to feel the sweetness of his love, as
to see the light of his countenance, as to be made to know his power in
raising of thee when thou wast down, and how he has made thee stand,
while hell has been pushing at thee, utterly to overthrow thee.

(4.) Thou mayest consider, also, that what remains behind of the work
of thy salvation in his hands, as it is the most easy part, so the most
comfortable, and that part which will more immediately issue in his
glory, and therefore he will mind it.

(5.) That which is behind is also more safe in his hand than if it were
in thine own; he is wise, he is powerful, he is faithful, and therefore
will manage that part that is lacking to our salvation well, until he
has completed it. It is his love to thee that has made him that ‘he
putteth no trust in thee’; he knows that he can himself bring thee to
his kingdom most surely; and therefore has not left that work to thee,
no, not any part thereof. (Job 5:18, 15:15)

Live in hope, then, in a lively hope, that since Christ is risen from
the dead, he lives to make intercession for thee, and that thou shalt
reap the blessed benefit of this twofold salvation that is wrought, and
that is working out for thee, by Jesus Christ our Lord. And thus have
we treated of the benefit of his intercession, in that he is able to
save to the uttermost. And this leads me to the third particular.

[III. THE PERSONS INTERESTED IN THE INTERCESSION OF CHRIST.]


THIRD, The third particular is to show WHO ARE THE PERSONS INTERESTED
IN THIS INTERCESSION OF CHRIST; and they are those that come to God by
him. The words are very concise, and distinctly laid down; they are
they that come, that come to God, that come to God by him. ‘Wherefore
he is able also to save them, to save to the uttermost them that come
to God by him, seeing he ever liveth to make intercession for them.’

[Of coming to God by Christ.]—A little, first, to comment upon the
order of the words, ‘that come unto God by him.’

There are that come unto God, but not ‘by him’; and these are not
included in this text, have not a share in this privilege. Thus the
Jews came to God, the unbelieving Jews, ‘who had a zeal of God, but not
according to knowledge.’ (Rom 9:30-34, 10:1-4) These submitted not to
Christ, the righteousness of God, but thought to come to him by works
of their own, or at least, as it were, by them, and so came short of
salvation by grace, for that reigns to salvation only in Christ. To
these Christ’s person and undertaking were a stumbling stone; for at
him they stumbled, and did split themselves to pieces, though they
indeed were such as came to God for life.

As there are that come to God, but not by Christ, so there are that
come to Christ, but not to God by him:11 of this sort are they, who
hearing that Christ is Saviour, therefore come to him for pardon, but
cannot abide to come to God by him, for that he is holy, and so will
snub their lusts, and will change their hearts and natures. Mind me
what I say. There are a great many that would be saved by Christ, but
love not to be sanctified by God through him. These make a stop at
Christ, and will go no further. Might such have pardon, they care not
whether ever they went to heaven or no. Of this kind of coming to
Christ I think it is, of which he warneth his disciples when he saith,
‘In that day ye shall ask me nothing. Verily, verily, I say unto you,
Whatsoever ye shall ask the Father in my name, he will give it you.’
(John 16:23) As who should say, when you ask for anything, make not a
stop at me, but come to my Father by me; for they that come to me, and
not to my Father, through me, will have nothing of what they come for.
Righteousness shall be imputed to us, ‘if we believe on him that raised
up Jesus our Lord from the dead.’ (Rom 4:24,25) To come to Christ for a
benefit, and stop there, and not come to God by him, prevaileth
nothing. Here the mother of Zebedee’s children erred; and about this it
was that the Lord Jesus cautioned her. Lord, saith she, ‘Grant that
these my two sons may sit, the one on thy right hand, and the other on
the left, in thy kingdom.’ But what is the answer of Christ? ‘To sit on
my right hand and on my left, is not mine to give, but for whom it is
prepared of my Father.’ (Matt 20:21-23) As who should say, Woman, of
myself I do nothing, my Father worketh with me. Go therefore to him by
me, for I am the way to him; what thou canst obtain of him by me thou
shalt have; that is to say, what of the things that pertain to eternal
life, whether pardon or glory.

It is true, the Son has power to give pardon and glory, but he gives it
not by himself, but by and according to the will of his Father. (Matt
9:6, John 17:22) They, therefore, that come to him for an eternal good,
and look not to the Father by him, come short thereof; I mean, now,
pardon and glory. And hence, though it be said the Son of man hath
power on earth to forgive sins—to wit, to show the certainty of his
Godhead, and of the excellency of his mediation; yet forgiveness of sin
is said to lie more particularly in the hand of the Father, and that
God for Christ’s sake forgiveth us. (Eph 4:32)

The Father, as we see, will not forgive unless we come to him by the
Son. Why, then, should we conceit that the Son will forgive these that
come not to the Father by him?

So then, justifying righteousness is in the Son, and with him also is
intercession; but forgiveness is with the Father; yea, the gift of the
Holy Ghost, yea, and the power of imputing of the righteousness of
Christ is yet in the hand of the Father. Hence Christ prays to the
Father to forgive, prays to the Father to send the Spirit, and it is
God that imputeth righteousness to justification to us. (Luke 23:34,
John 14:16, Rom 4:6) The Father, then, doth nothing but for the sake of
and through the Son; the Son also doth nothing derogating from the
glory of the Father. But it would be a derogation to the glory of the
Father if the Son should grant to save them that come not to the Father
by him; wherefore you that cry Christ, Christ, delighting yourselves in
the thoughts of forgiveness, but care not to come by Christ to the
Father for it, you are not at all concerned in this blessed text, for
he only saves by his intercession them that come to God by him.

There are three sorts of people that may be said to come to Christ, but
not to God by him.

1. They whose utmost design in coming is only that guilt and fear of
damning may be removed from them. And there are three signs of such an
one—(1.) He that takes up in a belief of pardon, and so goes on in his
course of carnality as he did before. (2.) He whose comfort in the
belief of pardon standeth alone, without other fruits of the Holy
Ghost. (3.) He that, having been washed, can be content to tumble in
the mire, as the sow again, or as the dog that did spue to lick up his
vomit again.

2. They may be said to come to Christ, but not to God by him, who do
pick and choose doctrines, itching only after that which sounds of
grace,12 but secretly abhorring of that which presseth to moral
goodness. These did never see God, what notions soever they may have of
the Lord Jesus, and of forgiveness from him. (Matt 5:8)

3. They surely did never come to God by Christ, however they may boast
of the grace of Christ, that will from the freeness of gospel grace
plead an indulgence for sin.

[Manner of coming to God.]—And now to speak a few words of coming to
God, or coming as the text intends. And in speaking to this, I must
touch upon two things—1. Concerning God. 2. Concerning the frame of the
heart of him that comes to him.

1. Of God. God is the chief good. Good so as nothing is but himself. He
is in himself most happy; yea, all good; and all true happiness is only
to be found in God, as that which is essential to his nature; nor is
there any good or any happiness in or with any creature or thing but
what is communicated to it by God. God is the only desirable good,
nothing without him is worthy of our hearts. Right thoughts of God are
able to ravish the heart; how much more happy is the man that has
interest in God. God alone is able by himself to put the soul into a
more blessed, comfortable, and happy condition than can the whole
world; yea, and more than if all the created happiness of all the
angels of heaven did dwell in one man’s bosom. God is the upholder of
all creatures, and whatever they have that is a suitable good to their
kind, it is from God; by God all things have their subsistence, and all
the good that they enjoy. I cannot tell what to say; I am drowned! The
life, the glory, the blessedness, the soul-satisfying goodness that is
in God is beyond all expression.

2. Now there must be in us something of a suitableness of spirit to
this God before we can be willing to come to him.

Before, therefore, God has been with a man, and has left some
impression of his glory upon him, that man cannot be willing to come to
him aright. Hence it is said concerning Abraham, that, in order to his
coming to God, and following of him aright, the Lord himself did show
himself unto him—‘Men, brethren, and fathers, hearken; The God of glory
appeared unto our father Abraham, when he was in Mesopotamia, before he
dwelt in Charran, and said unto him, Get thee out of thy country, and
from thy kindred, and come into the land which I shall show thee.’
(Acts 7:2,3, Gen 12:1)

It was this God of glory, the sight and visions of this God of glory,
that provoked Abraham to leave his country and kindred to come after
God. The reason why men are so careless of, and so indifferent about,
their coming to God, is because they have their eyes blinded, because
they do not perceive his glory. God is so blessed a one, that did he
not hide himself and his glory, the whole world would be ravished with
him. But he has, I will not say reasons of state, but reasons of glory,
glorious reasons why he hideth himself from the world, and appeareth
but to particular ones. Now by his thus appearing to Abraham, down fell
Abraham’s vanity, and his idolatrous fancies and affections, and his
heart began to turn unto God, for that there was in this appearance an
alluring and soul-instructing voice. Hence that which Moses calls here
an appearing, Christ calls a hearing, and a teaching, and a
learning—‘It is written in the prophets, And they shall be all taught
of God. Every man, therefore, that hath heard and hath learned of the
Father, cometh unto me,’ that is, to God by me. But, I say, what must
they hear and learn of the Father but that Christ is the way to glory,
the way to the God of glory. This is a drawing doctrine; wherefore that
which in this verse is called teaching and learning, is called, in the
verse before, the drawing of the Father—‘No man can come to me except
the Father which hath sent me draw him’; that is, with powerful
proposals, and alluring conclusions, and heart-subduing influences.
(John 6:44,45)

Having thus touched upon this, we will now proceed to show you what
kind of people they are that come to God by Christ; and then shall draw
some inferences from this also.

[Who are the people that come to Christ.]

There are, therefore, three sorts of people that come to God by Christ.
First, Men newly awakened. Second, Men turned from backsliding. Third,
The sincere and upright man.

[Of the newly awakened coming to Christ.]

First, Men newly awakened. By awakened, I mean awakened thoroughly. So
awakened as to be made to see themselves, what they are; the world,
what it is; the law, what it is; hell, what it is; death, what it is;
Christ, what he is; and God, what he is; and also what judgment is.

A man that will come to God by Christ aright must needs, precedent to
his so coming, have a competent knowledge of things of this kind.

1. He must know himself, what a wretched and miserable sinner he is,
before he will take one step forward in order to his coming to God by
Christ. This is plain from a great many scriptures; as that of the
parable of the prodigal, (Luke 15); that of the three thousand, (Acts
2); that of the jailer, (Acts 16), and those of many more besides. The
whole have no need of the physician. They were not the sound and whole,
but the lame and diseased that came to him to be cured of their
infirmities; and it is not the righteous, but the sinners that do well
know themselves to be such, that come to God by Christ.

It is not in the power of all the men on earth to make one man come to
God by Christ, because it is not in their power to make men see their
state by nature. And what should a man come to God for, that can live
in the world without him? Reason says so, experience says so, the
Scripture beareth witness that so it is of a truth. It is a sight of
what I am that must unroost me, that must shake my soul, and make me
leave my present rest. No man comes to God by Christ but he that knows
himself, and what sin hath done to him; that is the first. (Job
21:7-15)

2. As he must know himself, and what a wretch he is, so he must know
the world, and what an empty thing it is. Cain did see himself, but saw
not the emptiness of this world; and therefore instead of going to God
by Christ, he went to the world, and there did take up to his dying
day. (Gen 4:16) The world is a great snare to the soul, even to the
souls of awakened sinners, by reason of its big looks, and the fair
promises that it makes to those that will please to entertain it. It
will also make as though it could do as much to the quieting of the
spirit as either sermon, Bible, or preacher. Yea, and it has its
followers ready at its heels continually to blow its applause abroad,
saying, ‘Who will show us any [other] good?’ (Psa 4:6) and though ‘this
their way is their folly: yet their posterity approve their sayings.’
(Psa 49:13) So that unless a man, under some awakenings, sees the
emptiness of the world, he will take up in the good things thereof, and
not come to God by Christ. Many there be now in hell that can seal to
this for truth. It was the world that took awakened Cain, awakened
Judas, awakened Demas. Yea, Balaam, though he had some kind of visions
of God, yet was kept by the world from coming to him aright. See with
what earnestness the young man in the gospel came to Jesus Christ, and
that for eternal life. He ran to him, he kneeled down to him, and
asked, and that before a multitude, ‘Good master, what shall I do that
I may inherit eternal life?’ (Mark 10:17-24) And yet when he was told
he could not come, the world soon stepped betwixt that life and him,
and persuaded him to take up in itself; and so, for aught we know, he
never looked after life more.

There are four things in the world that have a tendency to lull an
awakened man asleep, if God also makes him not afraid of the world.

(1.) There is the bustle and cumber of the world, that will call a man
off from looking after the salvation of his soul. This is intimated by
the parable of the thorny ground. (Luke 8:14) Worldly cumber is a
devilish thing; it will hurry a man from his bed without prayer; to a
sermon, and from it again, without prayer; it will choke prayer, it
will choke the Word, it will choke convictions, it will choke the soul,
and cause that awakening shall be to no saving purpose.

(2.) There is the friendship of this world, to which, if a man is not
mortified, there is no coming for him to God by Christ. And a man can
never be mortified to it unless he shall see the emptiness and vanity
of it. Whosoever makes himself a friend of this world is the enemy of
God. And how, then, can he come to him by Christ? (James 4:4)

(3.) There are the terrors of the world, if a man stands in fear of
them, he also will not come to God by Christ. The fear of man brings a
snare. How many have, in all ages, been kept from coming to God aright
by the terrors of the world? Yea, how many are there to one’s thinking
have almost got to the gates of heaven, and have been scared and driven
quite back again by nothing but the terrors of this world? This is that
which Christ so cautioneth his disciples about, for he knew it was a
deadly thing. Peter also bids the saints beware of this as of a thing
very destructive. (Luke 12:4-6, 1 Peter 3:14,15)

(4.) There is also the glory of the world, an absolute hindrance to
convictions and awakenings, to wit, honours, and greatness, and
preferments: ‘How can ye believe,’ said Christ, ‘which receive honour
one of another, and seek not the honour that cometh from God only.’
(John 5:44) If therefore a man is not in his affections crucified to
these, it will keep him from coming to God aright.

3. As a man must know himself, how vile he is, and know the world, how
empty it is, so he must know the law, how severe it is; else he will
not come to God by Jesus Christ our Lord.

A man that is under awakenings, is under a double danger of falling
short of coming to God by Christ. If he knows not the severity of the
law, he is either in danger of slighting its penalty, or of seeking to
make amends to it by doing of good works; and nothing can keep him from
splitting his soul upon one of these two rocks, but a sound knowledge
of the severity of the law.

(1.) He is in danger of slighting the penalty. This is seen by the
practice of all the profane in the world. Do they not know the law?
Verily, many of them can say the Ten Commandments without book. But
they do not know the severity of the law; and therefore when at any
time awakenings come upon their consciences, they strive to drive away
the guilt of one sin, by wallowing in the filth of another.

But would they do thus if they knew the severity of the law? they would
as soon eat fire. The severity of the law would be an intolerable,
insupportable burden to their consciences; it would drive them, and
make them fly for refuge, to lay hold on the hope set before them.

(2.) Or if he slights not the penalty, he will seek to make amends to
it by doing of good works for the sins he has committed. This is
manifest by the practice of the Jews and Turks, and all that swerve on
that hand—to wit, to seek life and happiness by the law. Paul also was
here before he meet with Jesus in the way. This is natural to
consciences that are awakened, unless also they have given to them to
see the true severity of the law; the which that thou mayest do, if my
mite will help, I will cast in for thy conviction these four things—

(a.) The law charges thee with its curse, as well for the pollution of
thy nature, as for the defilements of thy life; yea, and if thou hadst
never committed sinful act, thy pollution of nature must stand in thy
way to life, if thou comest not to God for mercy by Christ.

(b.) The law takes notice of, and chargeth thee with its curse, as well
for sinful thoughts as for vile and sinful actions. ‘The [very] thought
of foolishness is sin,’ (Prov 24:9), though it never breaks out into
act, and will as surely merit the damnation of the soul as will the
greatest transgression in the world.

(c.) If now thou couldst keep all the commandments, that will do thee
no good at all, because thou hast sinned first: ‘The soul that sinneth
shall die.’ Unless, then, thou canst endure the curse, and so in a
legal way overcome it for the sins that thou hast committed, thou art
gone, if thou comest not to God by Christ for mercy and pardon.

(d.) And never think of repentance, thereby to stop the mouth of the
law; for the law calleth not for repentance, but life; nor will it
accept of any, shouldst thou mourn and weep for thy sins till thou hast
made a sea of blood with tears. This, I say, thou must know, or thou
wilt not come to God by Christ for life. For the knowledge of this will
cause that thou shalt neither slight the severity of the law, nor trust
to the works thereof for life. Now, when thou doest neither of these,
thou canst not but speed thee to God by Christ for life; for now thou
hast no stay; pleasures are gone, all hope in thyself is gone. Thou now
diest, and that is the way to love; for this inward death is, or feels
like, a hunger-bitten stomach, that cannot but crave and gape for meat
and drink. Now it will be as possible for thee to sleep with thy finger
in the fire, as to forbear craving of mercy so long as this knowledge
remains.

4. As a man must know himself, the emptiness of this world, and the
law, so it is necessary for him to know that there is a hell, and how
insupportable the torments of it are; for all threatenings, curses, and
determinations to punish in the next world will prove but fictions and
scarecrows, if there be no woeful place, no woeful state, for the
sinner to receive his wages in for sin, when his days are ended in this
world. Wherefore, this word ‘saved’ supposeth such a place and state.
He is able to save from hell, from the woeful place, from the woeful
state of hell, them that come unto God by him.

Christ, therefore, often insinuated the truth of a hell in his
invitations to the sinners of this world to come to him; as where he
tells them they shall be saved if they do, they shall be damned if they
do not. As if he had said, there is a hell, a terrible hell, and they
that come to me I will save them from it; but they that come not, the
law will damn them in it. Therefore, that thou mayest indeed come to
God by Christ for mercy, believe there is a hell, a woeful, terrible
place. Hell is God’s creature, ‘he hath made it deep and large’! The
punishments are by the lashes of his wrath, which will issue from his
mouth like a stream of burning brimstone, ever kindling itself upon the
soul. (Isa 30:33) Thou must know this by the Word, and fly from it, or
thou shalt know it by thy sins, and lie and cry in it.

I might enlarge, but if I did, I should be swallowed up; for we are
while here no more able to set forth the torments of hell, than we are
whole here to set forth the joys of heaven; only this may, and ought to
be said, that God is able, as to save, so to cast into hell. (Luke
12:5) And as he is able to make heaven sweet, good, pleasurable, and
glorious beyond thought; so he is able to make the torments of hell so
exquisite, so hot, so sharp, so intolerable, that no tongue can utter
it, no, not the damned in hell themselves. (Isa 64:4) If thou lovest
thy soul, slight not the knowledge of hell, for that, with the law, are
the spurs which Christ useth to prick souls forward to himself withal.
What is the cause that sinners can play so delightfully with sin? It is
for that they forget there is a hell for them to descend into for their
so doing, when they go out of this world. For here usually he gives our
stop to a sinful course; we perceive that hell hath opened her mouth
before us. Lest thou shouldst forget, I beseech thee, another time, to
retain the knowledge of hell in thine understanding, and apply the
burning-hot thoughts thereof to thy conscience; this is one way to make
thee gather up thy heels, and mend thy pace in thy coming to Jesus
Christ, and to God the Father by him.13

5. It is also necessary that he that cometh to God by the Lord Jesus,
should know what death is, and the uncertainty of its approaches upon
us. Death is, as I may call it, the feller, the cutter down. Death is
that that puts a stop to a further living here, and that which lays man
where judgment finds him. If he is in the faith in Jesus, it lays him
down there to sleep till the Lord comes; if he be not in the faith, it
lays him down in his sins till the Lord comes. (Heb 11:13, 1 Thess
4:14, Job 20:11) Again; if thou hast some beginnings that look like
good, and death should overtake thee before those beginnings are ripe,
thy fruit will wither, and thou wilt fall short of being gathered into
God’s barn. Some men are ‘cut off as the tops of the ears of corn,’ and
some are even nipped by death in the very bud of their spring; but the
safety is when a man is ripe, and shall be gathered to his grave, as a
shock of corn to the barn in its season. (Job 24:20-24, 5:26)

Now if death should surprise and seize thee before thou art fit to die,
all is lost; for there is no repentance in the grave, or rather, as the
wise man has it, ‘Whatsoever thy hand findeth to do, do it with thy
might; for there is no work, nor device, nor knowledge, nor wisdom, in
the grave, whither thou goest.’ (Eccl 9:10)

Death is God’s sergeant, God’s bailiff, and he arrests in God’s name
when he comes, but seldom gives warning before he clappeth us on the
shoulder; and when he arrests us, though he may stay a little while,
and give us leave to pant, and tumble, and toss ourselves for a while
upon a bed of languishing, yet at last he will prick our bladder, and
let out our life, and then our soul will be poured upon the ground,
yea, into hell, if we are not ready and prepared for the life
everlasting. He that doth not watch for, and is not afraid lest death
should prevent him, will not make haste to God by Christ. What Job said
of temporal afflictions, such an one will death be if thou art not
aware—‘When I looked for good, then evil came—The days of affliction
prevented me.’ (Job 30:26,27) If thou lookest, or beginnest to look for
good, and the day of death shall cut thee off before thou hast found
that good thou lookest for, all is lost, soul, and life, and heaven,
and all. Wherefore it is convenient that thou conclude the grave is thy
house, and that thou make thy bed once a day in the grave; also that
thou say unto corruption, ‘Thou art my father; to the worm, thou art my
mother and my sister.’ (Job 17:13,14) I say, be acquainted with the
grave and death. The fool puts the evil day far away, but the wise man
brings it nigh. Better be ready to die seven years before death comes,
than want one day, one hour, one moment, one tear, one sorrowful sigh
at the remembrance of the ill-spent life that I have lived. This, then,
is that which I admonish thee of; namely, that thou know death, what it
is, what it doth when it comes. Also, that thou consider well of the
danger that death leaves that man in, to whom he comes before he is
ready and prepared to be laid by it in the grave.

6. Thou must also be made by thy awakenings to see what Christ is. This
is of absolute necessity; for how can or shall a man be willing to come
to Christ that knows not what he is, what God has appointed him to do?
He is the Saviour, every man will say so; but to sense, smell, and
taste, what saving is, and so to understand the nature of the office
and work of a Saviour, is a rare thing, kept close from most, known but
by some. Jesus of Nazareth is the Saviour or the reconciler of men to
God in the body of his flesh through death. (Col 1:19-21) This is he
whose business in coming from heaven to earth was to save his people
from their sins. Now, as was said, to know how he doth this, is that
which is needful to be inquired into; for some say he doth it one way,
some, he doth it another; and it must be remembered that we are now
speaking of the salvation of that man that from new or first
awakenings, is coming to God by Christ for life. (1.) Some say he doth
it, by giving of us precepts and laws to keep, that we might be
justified thereby. (2.) Some say that he doth it, by setting himself a
pattern for us to follow him.(3.) Some again hold, that he doth it by
our following the light within.

But thou must take heed of all these, for he justifies us by none of
these means, and thou dost need to be justified. I say, he justifieth
us, not either by giving laws unto us, or by becoming our example, or
by our following of him in any sense, but by his blood shed for us. His
blood is not laws, nor ordinances, nor commandments, but a price, a
redeeming price. (Rom 5:7-9, Rev 1:5) He justifies us by bestowing upon
us, not by expecting from us; he justifies us by his grace, not by our
works. (Eph 1:7) In a word, thou must be well grounded in the knowledge
of what Christ is, and how men are justified by him, or thou wilt not
come unto God by him.

As thou must know him, and how men are justified by him, so thou must
know the readiness that is in him to receive and to do for those what
they need that come unto God by him. Suppose his merits were never so
efficacious, yet if it could be proved that there is a loathness in him
that these merits should be bestowed upon the coming ones, there would
but few adventure to wait upon him. But now, as he is full, he is free.
Nothing pleases him better than to give what he has away; than to
bestow it upon the poor and needy. And it will be convenient that thou
who art a coming soul shouldst know this for thy comfort to encourage
thee to come to God by him. Take two or three sayings of his, for the
confirming of what is now said. ‘Come unto me, all ye that labour and
are heavy laden, and I will give you rest.’ (Matt 11:28) ‘All that the
Father giveth me shall come to me; and him that cometh to me I will in
no wise cast out.’ (John 6:37) ‘I came not to call the righteous, but
sinners to repentance.’ (Mark 2:17) ‘This is a faithful saying, and
worthy of all acceptation, that Christ Jesus came into the world to
save sinners; of whom I am chief.’ (1 Tim 1:15)

7. As a man that would come to God by Christ must, antecedent to his so
coming, know himself, what he is; the world, how empty it is; the law,
how severe it is; death, and what it is; and Christ, and what he is; so
also he must know God. ‘He that cometh to God must believe that he is,
and that he is a rewarder of them that diligently seek him.’ (Heb 11:6)
God must be known, else how can the sinner propound him as his end, his
ultimate end? For so doth every one that indeed doth come to Christ
aright; he comes to Christ because he is the way; he comes to God
because he is the end. But, I say, if he knows him not, how can he
propound him as the end? The end is that for the sake of which I
propound to myself anything, and for the sake of which I use any means.
Now, then, I would be saved; but why? Even because I would enjoy God. I
use the means to be saved; and why? Because I would enjoy God. I am
sensible that sin has made me come short of the glory of God, and that
Christ Jesus is he, the only he, that can put me into a condition of
obtaining the glory of God; and, therefore, I come to God by him. (Rom
3:23, 5:1,2)

But, I say again, who will propound God for his end that knows him not,
that knows him not aright? yea, that knows him not, to be worth being
propounded as my end in coming to Jesus Christ; and he that thus knows
him must know him to be above all, best of all, and him in whom the
soul shall find that content, that bliss, that glory and happiness that
can by no means be found elsewhere. And, I say, if this be not found in
God, the soul will never propound him to itself as the only, highest,
and ultimate end in its coming to Jesus Christ. But it will propound
something else, even what it shall imagine to be the best good; perhaps
heaven, perhaps ease from guilt, perhaps to be kept out of hell, or the
like. I do not say but a man may propound all these to himself, in his
coming to Jesus Christ; but if he propound these as his ultimate end,
as the chiefest good that he seeks; if the presence and enjoyment of
God, of God’s glorious majesty, be not his chief design, he is not
concerned in the salvation that is propounded in our text—‘He is able,’
and so will ‘save to the uttermost them that come unto God by him.’

What is heaven without God? what is ease without the peace and
enjoyment of God? what is deliverance from hell without the enjoyment
of God? The propounding, therefore, these, and only these, to thyself
for thy happiness in thy coming to Jesus Christ is a proposal not a
hair’s breadth higher than what a man without grace can propound. What
or who is he that would not go to heaven? What or who is he that would
not also have ease from the guilt of sin? And where is the man that
chooseth to go to hell? But many there be that cannot abide God; no,
they like not to go to heaven, because God is there. If the devil had a
heaven to bestow upon men, a vicious and a beastly heaven, if it be
lawful thus to speak, I durst pawn my soul upon it, were it a thousand
times better than it is, that, upon a bare invitation, the foul fiend
would have twenty to God’s one. They, I say, cannot abide God; nay, for
all, the devil has nothing but a hell for them; yet how thick men go to
him, but how thinly to God Almighty. The nature of God lieth cross to
the lusts of men. A holy God, a glorious holy God, an infinitely holy
God, this spoils all. But to the soul that is awakened, and that is
made to see things as they are; to him God is what he is in himself,
the blessed, the highest, the only eternal good, and he without the
enjoyment of whom all things would sound but emptily in the ears of
that soul.

Now, then, I advise thee that hast a mind to come to God by Christ,
that thou seek the knowledge of God—‘If thou seekest wisdom as silver,
and searchest for her as for hid treasures, then shalt thou understand
the fear of the Lord, and find the knowledge of God.’ (Prov 2:4,5) And
to encourage thee yet further, he is so desirous of communion with men,
that he pardoneth sins for that. Hence he is called not only loving,
but love. ‘God is love; and he that dwelleth in love dwelleth in God,
and God in him.’ (1 John 4:16)

Methinks, when I consider what glory there is at times upon the
creatures, and that all their glory is the workmanship of God; O Lord,
say I, what is God himself? He may well be called the God of glory, as
well as the glorious Lord; for as all glory is from him, so in him is
an inconceivable well-spring of glory, of glory to be communicated to
them that come by Christ to him. Wherefore, let the glory, and love,
and bliss, and eternal happiness that is in God allure thee to come to
him by Christ.

8. As thou shouldst, nay, must, have a good knowledge of all these, so
thou must have it of judgment to come. They that come to God by Christ
are said to ‘flee from the wrath to come’; to ‘flee for refuge, to lay
hold on the hope set before them.’ (Matt 3:7, Heb 6:18)

This judgment to come is a warm thing to be thought of, an awakening
thing to be thought of; it is called the eternal judgment, because it
is and will be God’s final conclusion with men. This day is called the
‘great and notable day of the Lord,’ (Acts 2:20); the day ‘that shall
burn like an oven,’ (Mal 4:1); the day in which the angels shall gather
the wicked together, as tares, into bundles, to burn them; but the
rest, into his kingdom and glory. This day will be it in which all the
bowels of love and compassion shall be shut up to the wicked, and that
in which the floodgates of wrath shall be opened, by which shall a
plentiful reward be given to evil-doers, but glory to the righteous.
(Psa 31:23) This is the day in which men, if they could, would creep
into the ground for fear; but because they cannot, therefore, they will
call and cry to the mountains to fall upon them, but they shall not;
therefore, they stand bound to bear their judgment.

This day will be the day of breaking up of closet-councils,
cabinet-councils, secret purposes, hidden thoughts; yea, ‘God shall
bring every work into judgment, with every secret thing.’ (Eccl 12:14)
I say he shall do it then; for he will both ‘bring to light the hidden
things of darkness, and will make manifest the counsels of the heart.’
(1 Cor 4:5) This is the day that is appointed to put them to shame and
contempt in that have, in this world, been bold and audacious in their
vile and beastly ways. At this day, God will cover all such bold and
brazen faces with shame. Now they will blush till the blood is ready to
burst through their cheeks. (Dan 12:2) Oh! the confusion and shame that
will cover their faces while God is discovering to them what a nasty,
what a beastly, what an uncomely, and what an unreasonable life they
lived in the world. They shall now see they contemned God, that fed
them, that clothed them, that gave them life and limb, and that
maintained their breath in their nostrils. But, oh, when they see the
gulf before them, and all things ready to receive them in thither;
then, then they will know what sinning against God means!

And, I say, thou that art for coming to God by Christ must know this,
and be well assured of this, or thou wilt never come to God by him.

What of the glory of God shall be put upon them that do indeed come to
him will also help in this spiritual journey, if it be well considered
by thee. But, perhaps, terror and unbelief will suffer thee to consider
but little of that. However, the things afore-mentioned will be goads,
and will serve to prick thee forward; and if they do so, they will be
God’s great blessing unto thee, and that for which thou wilt give him
thy thanks for ever. (Eccl 12:10,11)

Thus I have, in few words, spoken something as to the first sort of
comers to God by Christ, namely, of the coming of the newly-awakened
man. And I say again, if any of the things afore-named be wanting, and
are not with his heart, it is a question whether, notwithstanding all
the noise that he may make about religion, he will ever come to God by
Christ. 1. If he knows not himself and the badness of his condition,
wherefore should he come? 2. If he knows not the world, and the
emptiness and vanity thereof, wherefore should he come? 3. If he knows
not the law, and the severity thereof, wherefore should he come? 4. If
he knows not hell, and the torments thereof, wherefore should he come?
5. If he knows not what death is, wherefore should he come? 6. And if
he knows not the Father and the Son, how can he come? 7. And to know
that there is a judgment to come is as necessary to his coming as most
of the rest of the things propounded. Coming to God by Christ is for
shelter, for safety, for advantage, and everlasting happiness. But he
that knows not, that understands not the things afore-mentioned, sees
not his need of taking shelter, of flying for safety, of coming for
advantage to God by Christ. I know there are degrees of this knowledge,
and he that has it most warm upon him, in all likelihood, will make
most haste; or, as David saith, will hasten his escape ‘from the windy
storm and tempest’; and he that sees least is in most danger of being
the loiterer, and so of losing the prize; for all that run do not
obtain it; all that fight do not win it; and ALL that strive for it
have it not. (Psa 55:8, 1 Cor 9:24-26, 2 Tim 2:4,5)

[Of the backslider’s return to Christ.]

Second, I shall now come to the second man mentioned; to wit, the man
that is turning back from his backsliding, and speak something also
about his coming again to God by Christ.

There are two things remarkable in the returning of a backslider to God
by Christ. 1. The first is, he gives a second testimony to the truth of
all things spoken of before. 2. He also gives a second testimony of the
necessity of coming to God by Christ. Of the manner of his coming to
God by Christ perhaps I may also speak a word or two. But,

1. The returning again of the backslider gives a second testimony to
the truth of man’s state being by nature miserable, of the vanity of
this world, of the severity of the law, certainty of death, and
terribleness of judgment to come. His first coming told them so, but
his second coming tells them so with a double confirmation of the
truth. It is so, saith his first coming. Oh! it is so, saith his
second. The backsliding of a Christian comes through the overmuch
persuading of Satan and lust, that the man was mistaken, and that there
was no such horror in the things from which he fled, nor so much good
in the things to which he hasted. Turn again, fool, says the devil,
turn again to thy former course; I wonder what frenzy it was that drove
thee to thy heels, and that made thee leave so much good behind thee,
as other men find in the lusts of the flesh and the good of the world.
As for the law, and death, and an imagination of the day of judgment,
they are but mere scarecrows, set up by politic heads, to keep the
ignorant in subjection. Well, says the backslider, I will go back again
and see; so, fool as he is, he goes back, and has all things ready to
entertain him; his conscience sleeps, the world smiles, flesh is sweet,
carnal company compliments him, and all that can be got is presented to
this backslider to accommodate him. But, behold, he doth again begin to
see his own nakedness, and he perceives that the law is whetting his
axe. As for the world, he perceives it is a bubble; he also smells the
smell of brimstone, for God hath scattered it upon his tabernacle, and
it begins to burn within him. (Job 18:15) Oh! saith he, I am deluded;
oh! I am ensnared. My first sight of things was true. I see it is so
again. Now he begins to be for flying again to his first refuge; O God,
saith he, I am undone, I have turned from thy truth to lies! I believed
them such at first, and find them such at last. Have mercy upon me, O
God!

This, I say, is a testimony, a second testimony, by the same man, as to
the miserable state of man, the severity of the law, the emptiness of
the world, the certainty of death, and the terribleness of judgment.
This man hath seen it, and seen it again.

A returning backslider is a great blessing, I mean intended to be so,
to two sorts of men—1. To the elect uncalled. 2. To the elect that are
called, and that at present stand their ground. The uncalled are made
to hear him, and consider; the called are made to hear him, and are
afraid of falling. Behold, therefore, the mystery of God’s wisdom, and
how willing he is that spectators should be warned and made take heed.
Yea, he will permit that some of his own shall fall into the fire, to
convince the world that hell is hot, and to warn their brethren to take
heed that they slip not with their feet. I have often said in my heart
that this was the cause why God suffered so many of the believing Jews
to fall; to wit, that the Gentiles might take heed. (Rom 11:21) O,
brethren! saith the backslider that is returned, did you see how I left
my God? did you see how I turned again to those vanities from which
some time before I fell? O! I was deluded, I was bewitched, I was
deceived; for I found all things from which I fled at first still worse
by far when I went to them the second time. Do not backslide. Oh! do
not backslide. the first ground of your departing from them was good;
never tempt God a second time.

2. And as he gives us a second testimony, that the world and himself
are so as at first he believed they were, so by this his returning he
testifies that God and Christ are the same, and much more than ever he
believed at first they were. This man has made a proof before and a
proof after conviction of the evil of the one and good of the other.
This man has made a proof by feeling and seeing, and that before and
after grace received. This man God has set up to be a witness; this man
is two men, has the testimony of two men, must serve in the place of
two men. He knows what it is to be fetched from a state of nature by
grace; but this all Christians know as well as he. Ay, but he knows
what it is to be fetched from the world, from the devil, and hell, the
second time; and that but few professors know, for few that fall away
return to do again. (Heb 6:4-8) Ay, but this man is come again,
wherefore there is news in his mouth, sad news, dreadful news, and news
that is to make the standing saint to take heed lest he fall. The
returning backslider, therefore, is a rare man, a man of worth and
intelligence, a man to whom the men of the world should flock, and of
whom they should learn to fear the Lord God. He also is a man of whom
the saints should receive both caution, counsel, and strength in their
present standing; and they should, by his harms, learn to serve the
Lord with fear, and to rejoice with trembling. (1 Cor 10:6-13, Isa
51:11-13, Luke 22:32)

This man has the second time also had a proof of God’s goodness in his
Christ unto him, a proof which the standing Christian has not—I would
not tempt him that stands to fall; but the good that a returning
backslider has received at God’s hands, and at the hand of Christ, is a
double good, he has been converted twice, fetched from the world, and
from the devil, and from himself twice; oh, grace! and has been made to
know the stability of God’s covenant, the unchangeableness of God’s
mind, the sure and lasting truth of his promise in Christ, and of the
sufficiency of the merits of Christ, over and over.

[The manner of a backslider’s return.]—Of the manner of this man’s
coming to God by Christ I shall also speak a word or two. He comes as
the newly-awakened sinner comes, and that from the same motives and the
knowledge of things as he hath over and above (which he had as good
have been without), that which the newly-awakened sinner has not; to
wit, the guilt of his backsliding, which is a guilt of a worse
complexion, of a deeper dye, and of a heavier nature than is any guilt
else in the world. He is also attended with fears and doubts that arise
from other reasons and considerations than do the doubts and fears of
the newly-awakened man; doubts builded upon the vileness of his
backsliding. He has also more dreadful scriptures to consider of, and
they will look more wishfully in his face, yea, and will also make him
take notice of their grim physiognomy, than has the newly-awakened man.
Besides, as a punishment of his backsliding, God seems to withdraw the
sweet influences of his Spirit, and as if he would not suffer him to
pray, nor to repent any more, (Psa 51:11), as if he would now take all
away from him, and leave him to those lusts and idols that he left his
God to follow. Swarms of his new rogueries shall haunt him in every
place, and that not only in the guilt, but in the filth and pollution
of them. (Prov 14:14) None know the things that haunt a backslider’s
mind, his new sins are all turned talking devils, threatening devils,
roaring devils, within him. Besides, he doubts of the truth of his
first conversion, consequently he has it lying upon him as a strong
suspicion that there was nothing of truth in all his first experience;
and this also adds lead to his heels, and makes him come, as to sense
and feeling, more heavy and with the greater difficulty to God by
Christ. As faithfulness of other men kills him, he cannot see an
honest, humble, holy, faithful servant of God, but he is pierced and
wounded at the heart. Ay, says he within himself, that man fears God,
that man hath faithfully followed God, that man, like the elect angels,
has kept his place; but I am fallen from my station like a devil. That
man honoureth God, edifieth the saints, convinceth the world, and
condemneth them, and is become heir of the righteousness which is by
faith. But I have dishonoured God, stumbled and grieved saints, made
the world blaspheme, and, for aught I know, been the cause of the
damnation of many! These are the things, I say, together with many more
of the same kind, that come with him; yea, they will come with him,
yea, and will stare him in the face, will tell him of his baseness, and
laugh him to scorn, all the way that he is coming to God by Christ—I
know what I say!—and this makes his coming to God by Christ hard and
difficult to him. Besides, he thinks saints will be aware of him, will
be shy of him, will be afraid to trust him, yea, will tell his Father
of him, and make intercession against him, as Elias did against Israel,
(Rom 11:2), or as the men did that were fellow-servants with him that
took his brother by the throat. (Matt 18:31) Shame covereth his face
all the way he comes; he doth not know what to do; the God he is
returning to, is the God that he has slighted, the God before whom he
has preferred the vilest lust; and he knows God knows it, and has
before him all his ways. The man that has been a backslider, and is
returning to God, can tell strange stories, and yet such as are very
true. No man was in the whale’s belly, and came out again alive, but
backsliding and returning Jonah; consequently, no man could tell how he
was there, what he felt there, what he saw there, and what workings of
heart he had when he was there, so well as he.

[The sincere Christian’s coming to God by Christ.]

Third, I come now to the third man—to wit, to the sincere and upright
man that cometh to God by Christ. And although this may, in some sense,
be applicable to the two former, for his coming is not worthy to be
counted coming to God, that is, not in sincerity and uprightness, yet
by such an one I now mean, one that has been called to the faith, and
that has in some good measure of sincerity and uprightness therein
abode with God.

This man also comes to God by Christ; but his coming is to be
distinguished, I mean in the main of it, from the coming of the other
two. The other come for the knowledge of forgiveness, a thing that the
upright and faithful Christian for the most part has a comfortable
faith of, and that for which he is often helped to give thanks to God.
I do not say he doubteth not, or that he has not his evidences
sometimes clouded; nor do I say that the knowledge of his
reconciliation to God by Christ Jesus is so high, so firm, so fixed,
and steadfast, that it cannot be shaken, or that he needs no more. I
will then explain myself. He comes not to God as an unconverted sinner
comes; he comes not as a backslider comes when he is returning to God
from his backslidings; but he comes as a son, as one of the household
of God, and he comes as one that has not, since correction, wickedly
departed from his God.

1. He then comes to God with that access and godly boldness that is
only proper to such as himself, that is, to them that walk with God.
(Rom 5:2) Thus every one that shall be saved doth not do; thus every
one that shall be saved cannot do—to instance the two spoken of before.

2. He comes to God by Christ constantly by prayer, by meditation, by
every ordinance. For therefore he maketh use of ordinances, because by
them through Christ he getteth into the presence of God. (Psa 27:4)

3. He comes to God through Christ, because he judgeth that God only is
that good, that blessedness, that happiness, that is worth looking
after; that good and that blessedness that alone can fill the soul to
the brim; that good and that happiness that is worthy of our hearts and
souls and spirits. Hence David expresseth his coming to God by panting,
by thirsting, by tears, saying, ‘My soul panteth after thee, O God.’
And again, ‘My soul thirsteth for God, for the living God, when shall I
come and appear before God?’ (Psa 42:1,2) And again, ‘I will go to the
altar of God, unto God, my exceeding joy.’ (Psa 43:4) And hence it was
that he so envied the swallow and sparrow, even because they could come
to the altar of God, where he had promised to give his presence, when
he, as I think, by the rage of Saul, was forced to abide remote. ‘My
soul longeth,’ saith he, ‘yea, even fainteth for the courts of the
Lord; my heart and my flesh crieth out for the living God. Yea, the
sparrow hath found a house, and the swallow a nest for herself, where
she may lay her young, even thine altars, O Lord of hosts, my King, and
my God: Blessed are they that dwell in thy house, they will be still
praising thee.’ Then after a few more words he saith, ‘For a day in thy
courts is better than a thousand. I had rather be a doorkeeper,’ I
would choose rather to sit at the threshold of thy house, ‘than to
dwell in the tents of wickedness’; and then renders the reason—‘For the
Lord is a sun and shield: the Lord gives grace and glory,’ &c. (Psa 84)

The presence of God, and the glory and soul-ravishing goodness of that
presence, is a thing that the world understands not, nor can they as
such desire to know what it is.

4. These good men come to God upon other accounts also; for so it is
that they have many concerns with God.

[Concern for themselves.]—(1.) They come to him for a more clear
discovery of themselves to themselves, for they desire to know how
frail they are, because the more they know that, the more they are
engaged in their souls to take heed to their ways, and to fear lest
they should tempt their God to leave them. (Psa 39:1-8)

(2.) They come to God by Christ for the weakening of their lusts and
corruptions; for they are a sore, yea, a plague to a truly sanctified
soul. Those, to be rid of which, if it might be, a godly man chooseth
rather to die than to live. This David did mean when he cried. ‘Create
in me a clean heart, O God, and renew a right spirit within me,’ (Psa
51:10); and Paul, when he cried out, ‘O wretched man that I am, who
shall deliver me from the body of this death?’ (Rom 7:24)

(3.) They come to God by Christ for the renewing and strengthening of
their graces. The graces that the godly have received are, and they
feel they are, subject to decay; yea, they cannot live without a
continual supply of grace. This is the meaning of that, ‘Let us have
grace,’ and, ‘Let us therefore come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in time of need.’ (Heb
4:16)

(4.) They come to God by Christ to be helped against those temptations
that they may meet withal. (Matt 6:13) They know that every new
temptation has a new snare and a new evil in it; but what snare and
what evil, that at present they know not; but they know their God
knows, and can deliver out of temptation when we are in, and keep us
out while we are out.

(5.) They come to God by Christ for a blessing upon that means of grace
which God has afforded for the succour of the soul, and the building of
it up in the faith; knowing that as the means, so a blessing upon it,
is from God. (2 Thess 3:1) And for this they have encouragement,
because God has said, ‘I will abundantly bless her provision: I will
satisfy her poor with bread.’ (Psa 132:15)

(6.) They come to God by Christ for the forgiveness of daily
infirmities, (Psa 19:12), and for the continuing them in the light of
his countenance notwithstanding. Thus he also would always accept them
and their services, and grant that an answer of peace may be returned
from their Father into their bosoms; for this is the life of their
souls. There are a great many such things that the sincere and upright
man comes to God for, too many here to mention. But again,

[Concern for the church and others.]—(1.) This man also comes to God to
beseech him for the flourishing of Christ’s kingdom, which he knows
will never be until Antichrist is dead, and till the Spirit be more
plentifully poured upon us from on high. Therefore he also cries to God
for the downfall of the first, and for the pouring out of the other.

(2.) He comes to God for the hastening the gathering in of his elect;
for it is an affliction to him to think that so many of those for whom
Christ died should be still in a posture of hostility against him. (Psa
122:6)

(3.) He comes to God for a spirit of unity to be poured out among
believers, for, for the divisions of Reuben he has great thoughts of
heart.

(4.) He comes to God to pray for magistrates, and that God would make
speed to set them all to that work that is so desirable to his
church—that is, to ‘hate the whore,’ ‘to eat her flesh,’ to ‘make her
desolate,’ ‘and burn her with fire.’ (1 Tim 2:1, Rev 17:16)

(5.) He comes to God to beg that he would hasten that great and notable
day, the day of the coming of our Lord Jesus, for he knows that Christ
will never be exalted as he must be till then; yea, he also knows that
God’s church will never be as she would, and shall, till then. (Rev
22:20)

(6.) But the main meaning, if I may so call it, of this high text is
this, that they that come to God by him—that is, by Christ, are those
that come by Christ to God to enjoy him by faith and spirit here, and
by open vision and unspeakable possession of him in the next world.
This is the great design of the soul in its coming to God by Jesus
Christ, and it comes to him by Jesus Christ because it dares not come
by itself, and because God himself has made him the way, the new and
living way. Here, as I said, the Father meets with that which pleaseth
him, and the soul with that which saveth her. Here is righteousness and
merits to spare, even righteousness that can justify the ungodly. Here
is always, how empty soever we be, a fullness of merit always presented
to God by Christ for my obtaining of that which at any time I want,
whether wisdom, grace, Spirit, or any good thing soever; only, since I
was upon this subject, I thought a little to touch upon things in this
order, for the enlarging of thy thoughts, for the conviction of thy
spirit, for the stirring of thee up to God, and for the showing of thee
the good signs of grace where it is, where is abused, and where any are
seeking after it.

[Inferences from thus coming to God by Christ.]

And now I come to draw some inferences from this point also, as I have
already done from those going before it. You see that I have now been
speaking to you of the man that cometh to God, both with respect to the
way he comes, as also with respect to the manner of spirit in which he
comes; and hence I may well infer,

First, That he is no fool, no fool according to the best judgment, that
cometh to God by Christ. The world indeed will count him one; for the
things that be of the Spirit of God are foolishness to them; but
indeed, and in the verdict of true judgment, he is not so.

1. For that he now seeketh and intermeddleth with all wisdom. He has
chosen to be concerned with the very head and fountain of wisdom; for
Christ is the wisdom of God, and the way to the Father by Christ, is
the greatest of mysteries; and to choose to walk in that way, the
fruits of the most sage advice; wherefore he is not a fool that thus
concerns himself. (Prov 18:1, 1 Cor 1)

2. It is not a sign of foolishness timely to prevent ruin, is it? They
are the prudent men that foresee an evil, and hide themselves; and the
fools, that go on, and are punished. (Prov 18:8, 27:12) Why, this man
foresees an evil, the greatest evil, sin, and the punishment of the
soul for sin in hell; and flies to Christ, who is the refuge that God
has provided for penitent sinners; and is this a sign of a fool? God
make me such a fool, and thee that readest these lines such a fool, and
then we shall be wiser than all men that are counted wise by the wisdom
of this world. Is it a sign of a fool to agree with one’s adversary
while we are in the way with him, even before he delivereth us to the
judge? Yea, it is a piece of the highest wisdom.

Is he a fool that chooseth for himself long lasters, or he whose best
things will rot in a day? Sinners, ‘before your pots can feel the
thorns [before you can see where you are], God shall take you away as
with a whirlwind, both living, and in his wrath.’ (Psa 58:9) But this
man has provided for things; like the tortoise, he has got a shell on
his back, so strong and sound that he fears not to suffer a loaden cart
to go over him. The Lord is his rock, his defence, his refuge, his high
tower, unto which he doth continually resort.

Was the unjust steward a fool in providing for himself for hereafter?
for providing friends to receive him to harbour when others should turn
him out of their doors? (Luke 16:8,9) No more is he that gets another
house for his harbour before death shall turn him out of doors here.

3. As he that cometh to God by Christ is no fool, so he is no
little-spirited fellow. There are a generation of men in this world
that count themselves men of the largest capacities, when yet the
greatness of their desires lift themselves no higher than to things
below. If they can, with their net of craft and policy, encompass a
bulky lump of earth, oh what a treasure have they engrossed to
themselves! Meanwhile, the man in the text has laid siege to heaven,
has found out the way to get into the city, and is resolved, in and by
God’s help, to make that his own. Earth is a drossy thing in this man’s
account; earthly greatness and splendours are but like vanishing
bubbles in this man’s esteem. None but God, as the end of his desires,
none but Christ, as the means to accomplish this his end, are things
counted great by this man. No company now is acceptable to this man but
the Spirit of God, Christ and angels, and saints, as fellow-heirs with
himself. All other men and things he deals with as strangers and
pilgrims were wont to do. This man’s mind soars higher than the eagle
or stork of the heavens. He is for musing about things that are above,
and their glory, and for thinking what shall come to pass hereafter.

4. But as I have showed you what he is not, so now let me, by a few
words, tell you what he is.

(1.) Then he is a man concerned for his soul, for his immortal soul.
The soul is a thing, though of most worth, least minded by most. The
souls of most lie waste while all other things are enclosed. But this
man has got it by the end, that his soul is of more value than the
world, wherefore he is concerned for his soul. Soul concerns are
concerns of the highest nature, and concerns that arise from thoughts
most deep and ponderous. He never yet knew what belonged to great and
deep thoughts that is a stranger to soul concerns. Now the man that
comes to God by Christ, is a man that is engaged in soul concerns.

(2.) He is a man whose spirit is subjected to a suitableness to
spiritual things, for a carnal mind cannot suit with and be delighted
in these things: ‘The carnal mind is enmity against God; for it is not
subject to the law of God, neither indeed can be.’ (Rom 8:7) This is
the man that God has tamed, and keeps tame by himself, while all other
run wild, as the assess upon the mountains. If birds could speak,
surely they would tell that those that are kept in the cage have with
them another temper than they that range the air, and fly in the fields
and woods. Yea, and could those kept tame express themselves to the
rest, they would tell that they have white bread and milk, and sugar;
while those without make a life out of maggots and worms. They are also
in place where there are better things, and their companions are the
children of men; besides, they learn such notes, and can whistle such
tunes, as other birds are strangers to. Oh! the man whose spirit is
subjected to God, betwixt whom and God there is a reconciliation, not
only as to a difference made up, but also as to a oneness of heart;
none knows what lumps of sugar God gives that man, nor what notes and
tunes God learns that man: ‘He hath put a new song in my mouth,’ saith
David, ‘even praise unto our God: many shall see it, and fear, and
shall trust in the Lord.’ (Psa 40:3)

Second. Is there a man that comes to God by Christ? Thence I infer that
there is that believes there is a world to come. No man looks after
that which yet he believes is not; faith must be before coming to
Christ will be; coming is the fruit of faith. He that comes must
believe antecedent to his coming; wherefore it is said, ‘we walk by
faith’—that is, we come to God through Christ by faith. (Heb 11:7, 2
Cor 5:7) And hence I learn two things:—1. That faith is of a strong and
forcible quality. 2. That they who come not to God by Christ have no
faith.

1. Faith is of a strong and forcible quality, and that whether it be
true or false.

(1.) A false faith has done great things; it has made men believe lies,
plead for them, and stand to them, to the damnation of their souls.
‘God shall send them strong delusion, that they should believe a lie,’
to their damnation. (2 Thess 2:11,12) Hence it is said, men make lies
‘their refuge.’ Why? Because they ‘trust in a lie.’ (Jer 28:15) A lie,
if believed, if a man has faith in it, it will do great things, because
faith is of a forcible quality. Suppose thyself to be twenty miles from
home, and there some man comes and possesses thee that thy house, thy
wife and children, are all burned with the fire. If thou believest it,
though indeed there should be nothing of truth in what thou hast heard,
yet will this lie ‘drink up thy spirit,’ even as if the tidings were
true. How many are there in the world whose heart Satan hath filled
with a belief that their state and condition for another world is good?
and these are made to live by lying hope that all shall be well with
them, and so are kept from seeking for that which will make them happy
indeed. Man is naturally apt and willing to be deceived, and therefore
a groundless faith is the more taking and forcible. Fancy will help to
confirm a false faith, and so will conceit and idleness of spirit.
There is also in man a willingness to take things upon trust, without
searching into the ground and reason of them. Nor will Satan be behind
hand to prompt and encourage to thy believing of a lie, for that he
knows will be a means to bring thee to that end to which he greatly
desireth thou shouldst come. Wherefore let men beware, and, oh, that
they would, of a false and lying faith!

(2.) But if a false faith is so forcible, what is a true? What force, I
say, is there in a faith that is begotten by truth, managed by truth,
fed by truth, and preserved by the truth of God? This faith will make
invisible things visible; not fantastically so, but substantially
so—‘Now faith is the substance of things hoped for, the evidence of
things not seen.’ (Heb 11:1) True faith carrieth along with it an
evidence of the certainty of what it believeth, and that evidence is
the infallible Word of God. There is a God, a Christ, a heaven, saith
the faith that is good, for the Word of God doth say so. The way to
this God and this heaven is by Christ, for the Word of God doth say so.
If I run not to this God by this Christ, this heaven shall never be my
portion, for the Word of God doth say so. So, then, thus believing
makes the man come to God by him. His thus believing, then, it is that
carries him away from this world, that makes him trample upon this
world, and that gives him the victory over this world. ‘For whatsoever
is born of God overcometh the world: and this is the victory that
overcometh the world, even our faith. Who is he that overcometh the
world, but he that believeth that Jesus is the Son of God? This is he
that came by water and blood, even Jesus Christ; not by water only, but
by water and blood. And it is the Spirit that beareth witness, because
the Spirit is truth.’ (1 John 5:4-6)

2. Now if this be true, that faith, true faith, is so forcible a thing
as to take a man from his seat of ease, and make him to come to God by
Christ as afore, then, is it not truly inferred from hence that they
that come not to God by Christ have no faith. What! is man such a fool
as to believe things, and yet not look after them? to believe great
things, and yet not to concern himself with them? Who would knowingly
go over a pearl, and yet not count it worth stooping for? Believe thou
art what thou art; believe hell is what it is; believe death and
judgment are coming, as they are; and believe that the Father and the
Son are, as by the Holy Ghost in the Word they are described, and sit
still in thy sins if thou canst. Thou canst not sit still; faith is
forcible. Faith is grounded upon the voice of God in the Word, upon the
teaching of God in the Word. And it pleases God by the foolishness of
preaching to save them that believe; for believing makes them heartily
close in with, and embrace what by the Word is set before them, because
it seeth the reality of them.

Shall God speak to man’s soul, and shall not man believe? Shall man
believe what God says, and nothing at all regard it? It cannot be.
‘Faith comes by hearing, and hearing by the Word of God.’ And we know
that when faith is come, it purifies the heart of what is opposite to
God, and the salvation of the soul.

So, then, those men that are at ease in a sinful course, or that come
not to God by Christ, they are such as have no faith, and must
therefore perish with the vile and unbelievers. (Rev 21:8)

The whole world is divided into two sorts of men—believers and
unbelievers. The godly are called believers; and why believers, but
because they are they that have given credit to the great things of the
gospel of God? These believers are here in the text called also comers,
or they that come to God by Christ, because whoso believes will come;
for coming is a fruit of faith in the habit, or, if you will, it is
faith in exercise; yet faith must have a being in the soul before the
soul can put it into act.

This therefore further evidences that they that come not, have no
faith, are not believers, belong not to the household of faith, and
must perish—‘For he that believes not, shall be damned.’

Nor will it be to any boot14 to say, I believe there is a God and a
Christ, for still thy sitting still doth demonstrate that either thou
liest in what thou sayest, or that thou believest with a worse than a
false faith. But the object of my faith is true. I answer, so is the
object of the faith of devils; for they believe that there is one God
and one Christ, yet their faith, as to the root and exercise of it, is
notwithstanding no such faith as is that faith that saves, or that is
intended in the text, and that by which men come to God through Christ.
Wherefore still, oh, thou slothful one, thou deceivest thyself! Thy not
coming to God by Christ declareth to thy face that thy faith is not
good, consequently, that thou feedest on ashes, and thy deceived heart
has turned thee aside, that thou canst not deliver thy soul, nor say,
‘Is there not a lie in my right hand?’ (Isa 44:20)

Third. Is there a man that comes to God by Christ? Thence I infer that
the world to come is better than this; yea, so much better as to quit
cost and bear charges of coming to God, from this, by Christ, to that.
Though there is a world to come, yet if it were no better than this,
one had as good stay here as seek that, or if it were better than this,
and would bear charges if a man left this for that, and that was all,
still the one would be as good as the other. But the man that comes to
God by Christ, has chosen the world that is infinitely good; a world,
betwixt which and this there can be no comparison. This must be
granted, because he that comes to God by Christ is said to have made
the best choice, even chose a city that has foundations. (Heb 11:10)
There are several things that make it manifest enough that he that
comes to God by Christ has made the best market, or chose the best
world.

1. That is the world which God commendeth, but this that that he
slighteth and contemneth. (2 Thess 1:5,6) Hence that is called the
kingdom of God, but this an ‘evil world.’ (Gal 1:4) Now let us
conclude, that since God made both, he is able to judge which of the
two are best; yea, best able so to judge thereof. I choose the rather
to refer you to the judgment of God in this matter, for should I put
you upon asking of him as to this, that is, coming to God by Christ,
perhaps you would say, he is as little able to give an account of this
matter as yourselves. But I hope you think God knows, and therefore I
refer you to the judgment of God, which you have in the Scriptures of
truth—‘Heaven is his throne, and the earth is his footstool.’ I hope
you will say here is some difference. The Lord is the God of that, the
devil the god and prince of this. Thus also it appears there is some
difference between them.

2. That world, and those that are counted worthy of it, shall all be
everlasting; but so shall not this, nor the inhabiters of it. The earth
with the works thereof shall be burned up, and the men that are of it
shall die in like manner. (2 Peter 3) ‘But Israel shall be saved in the
Lord with an everlasting salvation: ye shall not be ashamed nor
confounded world without end.’ (Isa 45:17) This world, with the lovers
of it, will end in a burning hell; but the world to come fadeth not
away. (1 Peter 1:3,4)

3. The world that we are now in, has its best comforts mixed either
with crosses or curses; but that to come with neither. There shall be
no more curse: and as for crosses, all tears shall be wiped from the
eyes of them that dwell there. There will be nothing but ravishing
pleasures, and holy; there will be no cessation of joys, nor any speck
of pollution. ‘In thy presence is fullness of joy, at thy right hand
there are pleasures for evermore.’ (Psa 16:11)

4. There men shall be made like angels, ‘neither can they die any
more.’ (Luke 20:35,36) There shall they behold the face of God and his
Son, and swim in the enjoyment of them for ever.

5. There men shall see themselves beyond all misery, and shall know
that it will be utterly impossible that either anything like sorrow, or
grief, or sickness, or discontent, should touch them more.

6. There men shall be rewarded of God for what they have done and
suffered according to his will for his sake; there they shall eat and
drink their comforts, and wear them to their everlasting consolation.

7. They are all kings that go to that world, and so shall be proclaimed
there. They shall also be crowned with crowns, and they shall wear
crowns of life and glory, crowns of everlasting joy, crowns of
lovingkindness; yea, ‘In that day the Lord of hosts himself shall be
for a crown of glory to those that are his people.’ (Heb 2:7, Isa 28:5,
35:10, Psa 103:4) Now, if this world, though no more could be said of
it that is said in these few lines, is not infinitely far better than
what the present world is, I have missed it in my thoughts. But the
coming man, the man that comes to God by Christ, is satisfied, knows
what he does; and if his way, all his way thither, were strewed with
burning coals, he would choose, God helping him, to tread that path
rather than to have his portion with them that perish.

Fourth, If there be a world to come, and such a way to it so safe and
good, and if God is there to be enjoyed by them that come to him by
Christ; then this shows the great madness of the most of men, madness,
I say, of the highest degree, for that they come not to God by Christ
that they may be inheritors of the world to come. It is a right
character which Solomon gives of them, ‘The heart,’ saith he, ‘of the
sons of men is full of evil, and madness is in their heart while they
live, and after that they go to the dead.’ (Eccl 9:3) A madman is
intent upon his toys, upon anything but that about which he should be
intent; and so are they that come not to God by Jesus Christ. A madman
has neither ears to hear, nor a heart to do, what they that are in
their right wits advise him for the best, no more have they that come
not to God by Christ. A madman sets more by the straws and cock’s
feathers by which he decks himself, than he does by all the pearls and
jewels in the world. And they that come not to God by Christ set more
by the vanishing bubbles of this life than they do by that glory that
the wise man shall inherit; ‘The wise shall inherit glory, but shame,’
says Solomon, ‘shall be the promotion of fools.’ What a shame it is to
see God’s jewels lie unregarded of them that yet think none are wiser
than themselves.

I know the wise men of this world will scorn one should think of them
that they are mad; but verily it is so, the more wise for this world,
the more fool in God’s matters; and the more obstinately they stand in
their way, the more mad. When Solomon gave himself to backsliding, he
saith he gave himself to folly and madness. (Eccl 1:17, 2:12) And when
he went about to search out what man is since the fall, he went about
to search out foolishness and madness. (Eccl 7:25-29) And is it not
said, that when the Jews were angry with Jesus for that he did good on
the Sabbath, that that anger did flow from their being filled with
madness? Doth not Paul also, while he opposed himself against Christ,
the gospel, and professors thereof, plainly tell us that he did it even
from the highest pitch of madness? ‘And being exceedingly mad against
them, I persecuted them even unto strange cities.’ (Acts 26:11) Now if
it is exceeding madness to do thus, how many at this day must be
counted exceeding mad, who yet count themselves the only sober men?
They oppose themselves, they stand in their own light, they are against
their own happiness, they cherish and nourish cockatrices in their own
bosoms; they choose to themselves those paths which have written upon
them in large characters, These are the ways of death and damnation.
They are offended with them that endeavour to pull them out of their
ditch, and choose rather to lie and die there than to go to God by
Christ that they may be saved from wrath through him; yea, so mad are
they, that they count the most sober, the most godly, the most holy
man, the mad one; the more earnest for life, the more mad; the more in
the Spirit, the more mad; the more desirous to promote the salvation of
others, the more mad. But is not this a sign of madness, of madness
unto perfection? And yet thus mad are many, and mad are all they that
while it is called to-day, while their door is open, and while the
golden sceptre of the golden grace of the blessed God is held forth,
stand in their own light, and come not to God by Christ. (John 10:20,
Acts 26:24) That is the fourth inference.

Fifth, A fifth inference that I gather from this text is, that the end
that God will make with men will be according as they come or come not
to God by Christ. They that come to God by Christ have taken shelter
and have hid themselves; but they that come not to God by Christ lay
themselves open to the windy storm and tempest that will be in that
day. And the wind then will be high, and the tempest strong, that will
blow upon them that shall be found in themselves; ‘Our God shall come,
and shall not keep silence: a fire shall devour before him, and it
shall be very tempestuous round about him. He shall call to the heavens
from above, and to the earth, that he may judge his people.’ (Psa
50:3,4) And now, what will be found in that day to be the portion of
them that in this day do not come to God by Christ? None knows but God,
with whom the reward of unbelievers is.

But writing and preaching is in vain as to such; let men say what they
will, what they can, to persuade to come, to dissuade from neglecting
to come, they are resolved not to stir. They will try if God will be so
faithful to himself and to his Word, as to dare to condemn them to hell
fire that have refused to hear and comply with the voice of him that
speaketh from heaven.

But this is but a desperate venture. Several things declare that He is
determined to be at a point in this matter—

1. The gallows are built—hell is prepared for the wicked. 2. There are
those already in chains, and stand bound over to the judgment of that
day, that are, as to creation, higher and greater than men, to wit, the
angels that sinned. (2 Peter 2:4) Let sinners, then, look to
themselves. 3. The Judge is prepared and appointed, and it hath fallen
out to be HE that thou hast refused to come to God by; and that
predicts no good to thee; for then will he say of all such, ‘Those mine
enemies, which would not that I should reign over them, bring hither,
and slay them before me.’ (Luke 19:27)

But what a surprise will it be to them that now have come to God by
Christ to see themselves in heaven indeed, saved indeed, and possessed
of everlasting life indeed. For alas! what is faith to possession?
Faith that is mixed with many fears, that is opposed with many
assaults, and that seems sometimes to be quite extinguished; I say,
what is that to a seeing of myself in heaven? Hence it is said, that he
shall then come to be admired in them that now believe, because they
did here believe the testimony; then they shall admire that it was
their lot to believe when they were in the world. (2 Thess 1:10) They
shall also admire to think, to see, and behold, what believing has
brought them to, while the rest, for refusing to come to God by Christ,
drink their tears mixed with burning brimstone.

Repentance will not be found in heaven among them that come to God by
Christ; no, hell is the place of untimely repentance; it is there where
the tears will be mixed with gnashing of teeth, while they consider how
mad, and worse, they were in not coming to God by Jesus Christ.

Then will their hearts and mouths be full of, ‘Lord, Lord, open unto
us.’ But the answer will be, Ye shut me out of doors; ‘I was a
stranger, and ye took me not in’; besides, you refused to come to my
Father by me, wherefore now you must go from my Father by me. (Matt 25)

They that will not be saved by Christ, must be damned by Christ; no man
can escape one of the two. Refuse the first they may, but shun the
second they cannot. And now they that would not come unto God by Christ
will have leisure and time enough, if I may call it time, to consider
what they have done in refusing to come to God by Christ. Now they will
meditate warmly on this thing, now their thoughts will be burning hot
about it, and it is too late, will be, in each thought, such a sting,
that, like a bow of steel, it will continually strike him through.

Now they will bless those whom formerly they have despised, and commend
those they once contemned. Now would the rich man willingly change
places with poor Lazarus, though he preferred his own condition before
his in the world. The day of judgment will bring the worst to rights in
their opinions; they will not be capable of misapprehending any more.
They will never after that day put bitter for sweet, or darkness for
light, or evil for good any more. Their madness will now be gone. Hell
will be the unbeliever’s bedlam house, and there God will tame them as
to all those bedlam tricks and pranks which they played in this world,
but not at all to their profit nor advantage; the gulf that God has
placed and fixed betwixt heaven and hell will spoil all as to that.
(Luke 16:23-26)

But what a joy will it be to the truly godly to think now that they are
come to God by Christ! It was their mercy to begin to come, it was
their happiness that they continued coming; but it is their glory that
they are come, that they are come to God by Christ. To God! why, he is
all! all that is good, essentially good, and eternally good. To God!
the infinite ocean of good. To God, in friendly-wise, by the means of
reconciliation; for the other now will be come to him to receive his
anger, because they come not to him by Jesus Christ. Oh! that I could
imagine; oh! that I could think, that I might write more effectually to
thee of the happy estate of them that come to God by Christ.

But thus have I passed through the three former things, namely, 1. That
of the intercession of Christ. 2. That of the benefit of intercession.
3. That of the persons that are interested in this intercession.

[IV. EVERY SINCERE COMER CERTAIN OF SALVATION.]


Wherefore now I come to the fourth and last head, and that is, TO SHOW
YOU THE CERTAINTY OF THEIR REAPING THE BENEFIT OF HIS INTERCESSION.
‘Wherefore he is able also to save them to the uttermost that come unto
God by him, seeing he ever liveth to make intercession for them.’

[Christ ever living is the safety of comers.]

The certainty of their reaping the benefit of being saved that come
unto God by Christ is thus expressed: ‘Seeing he ever liveth to make
intercession for them.’ The intercession of Christ, and the lastingness
of it, is a sure token of the salvation of them that come unto God by
him.

Of his intercession, what it is, and for whom, we have spoken already;
of the success and prevalency of it, we have also spoken before; but
the reason of its successfulness of that we are to speak now. And that
reason, as the apostle suggesteth, lies in the continuance of it,
‘Seeing he ever liveth to make intercession.’ The apostle also makes
very much of the continuation of the priesthood of Christ in other
places of this epistle: he abides a priest continually, ‘Thou art a
priest for ever.’ He ‘hath an unchangeable priesthood.’ (Heb
7:3,17,21,24) And here he ‘ever liveth to make intercession.’

Now, by the text is showed the reason why he so continually harpeth
upon the durableness of it, namely, for that by the unchangeableness of
this priesthood we are saved; nay, saved demonstratively, apparently;
it is evident we are. ‘He is also able to save them to the uttermost
that come unto God by him, seeing he ever liveth to make intercession
for them.’ For,

First, The durableness of his intercession proves that the covenant in
which those who come to God by him are concerned and wrapt up is not
shaken, broken, or made invalid by all their weaknesses and
infirmities.

Christ is a priest according to covenant, and in all his acts of
mediation he has regard to that covenant; so long as that covenant
abides in its strength, so long Christ’s intercession is of worth.
Hence, when God cast the old high priest out of doors, he renders this
reason for his so doing: ‘Because they continued not in my covenant’;
that is, neither priests nor people. Therefore were they cast out of
the priesthood, and the people pulled down as to a church state. (Heb
7:6-9) Now, the covenant by which Christ acteth, as a priest, so far as
we are concerned therein, he also himself acteth our part, being,
indeed, the Head and Mediator of the body; wherefore, God doth not
count that the covenant is broken, though we sin, if Christ Jesus our
Lord is found to do by it what by law is required of us. Therefore he
saith, ‘If his children break my law, and keep not my commandments, I
will visit their sins with a rod,’ &c. But their sins shall not shake
my covenant with my Beloved, nor cause that I for ever should reject
them. ‘My covenant will I not break, nor alter the thing that is gone
out of my lips. His seed will I make to endure for ever, his seed shall
endure for ever.’ (Psa 89:30-36) Hence, it is clear that the covenant
stands good to us as long as Christ stands good to God, or before his
face; for he is not only our Mediator by covenant, but he himself is
our conditions to God-ward; therefore he is said to be ‘a covenant of
the people,’ or that which the holy God, by law, required of us. (Isa
42:6) Hence, again, he is said to be our justice or righteousness; to
wit, which answereth to what is required of us by the law. He is made
unto us of God so, and in our room and in our stead presenteth himself
to God. So, then, if any ask me by what Christ’s priesthood is
continued, I answer, by covenant; for that the covenant by which he is
made priest abideth of full force. If any ask whether the church is
concerned in that covenant, I answer, yea; yet so as that all points
and parts thereof, that concern life and death everlasting, is laid
upon his shoulders, and he alone is the doer of it. He is the Lord our
righteousness, and he is the Saviour of the body, so that my sins break
not the covenant; but them15 notwithstanding, God’s covenant stands
fast with him, with him for evermore. And good reason, if no fault can
be found with Christ, who is the person that did strike hands with his
Father upon our account and for us; to wit, to do what was meet should
be found upon us when we came to appear before God by him.

And that God himself doth so understand this matter is evident; because
he also, by his own act, giveth and imputeth to us that good that we
never did, that righteousness which we never wrought out; yea, and for
the sake of that transmitteth our sins unto Christ, as to one that had
not only well satisfied for them, but could carry them so far, both
from us and from God, that they should never again come to be charged
on the committers, to death and damnation. (Rom 4:1-5) The Scriptures
are so plentiful for this, that he must be a Turk, or a Jew, or an
atheist that denies it. Besides, God’s commanding that men should
believe in his Son unto righteousness well enough proveth this thing,
and the reason of this command doth prove it with an over and above; to
wit, ‘For he hath made him to be sin for us, who knew no sin; that we
might be made the righteousness of God in him.’ (2 Cor 5:19-21) Hence
comes out that proclamation from God, at the rising again of Christ
from the dead: ‘Be it known unto you, therefore, men and brethren, that
through this man is preached unto you the forgiveness of sins; and by
him all that believe are justified from all things, from which ye could
not be justified by the law of Moses.’ (Acts 13:38,39)

If this be so, as indeed it is, then here lieth a great deal of this
conclusion, ‘he ever liveth to make intercession,’ and of the
demonstration of the certain salvation of him that cometh to God by
him, ‘seeing he ever liveth to make intercession for them.’ For if
Christ Jesus is a priest by covenant, and so abides as the covenant
abides, and if, since the covenant is everlasting, his priesthood is
unchangeable, then the man that cometh to God by him must needs be
certainly saved; for if the covenant, the covenant of salvation, is not
broken, none can show a reason why he that comes to Christ should be
damned, or why the priesthood of Jesus Christ should cease. Hence,
after the apostle had spoken of the excellency of his person and
priesthood, he then shows that the benefit of the covenant of God
remaineth with us, namely, that grace should be communicated unto us
for his priesthood’s sake, and that our sins and iniquities God would
remember no more. (Heb 8:10-12; 10:16-22) Now, as I also have already
hinted, if this covenant, of which the Lord Jesus is Mediator and High
Priest, has in the bowels of it, not only grace and remission of sins,
but a promise that we shall be partakers thereof, through the blood of
his priesthood, for so it comes to us; then, why should not we have
boldness, not only to come to God by him, but to enter also ‘into the
holiest by the blood of Jesus, by that new and living way,’ &c.

Second, But, further, this priesthood, as to the unchangeableness of
it, is confirmed unto him ‘with an oath, by him that said unto him, the
Lord sware, and will not repent, Thou art a priest for ever.’ This oath
seems to me to be for the confirmation of the covenant, as it is worded
before by Paul to the Galatians, (Gal 3:15-17), when he speaks of it
with respect to that establishment that it also had on Christ’s part by
the sacrifice which he offered to God for us; yea, he then speaks of
the mutual confirmation of it both by the Father and the Son. Now, I
say, since, by this covenant he stands and abides a Priest, and since
‘the Lord sware, and will not repent, saying, Thou art a priest for
ever,’ we are still further confirmed in the certain salvation of him
that cometh to God by Christ.

The Lord, by swearing, confirmeth to Christ, and so to us in him, the
immutability of his counsel, (Heb 6:16-18), and that he is utterly
unchangeable in his resolutions ‘to save them to the uttermost that
come to God by Christ.’ And this also shows that this covenant, and so
the promise of remission of sins, is steadfast and unmovable. And it is
worth your noting the manner and nature of this oath, ‘The Lord sware,
and will not repent.’ It is as much as to say, What I have now sworn I
bind me for ever to stand to, or, I determine never to revoke; and that
is, ‘That thou art a priest for ever.’ Now, as was said before, since
his priesthood stands by covenant, and this covenant of his priesthood
is confirmed by this oath, it cannot be but that he that comes by him
to God must be accepted of him; for should such a one be rejected, it
must be either for the greatness of his sins, or for want of merit in
the sacrifice he presented and urged, as to the merit of it, before the
mercy-seat. But let the reason specified be what it will, the
consequence falls harder upon the sacrifice of Christ than it can do
anywhere else, and so also upon the covenant, and at last upon God
himself, who has sworn, and will not repent, that he is a Priest for
ever. I thus discourse, to show you what dangerous conclusions follow
from a conceit that some that come to God by Christ shall not be saved,
though ‘he ever liveth to make intercession for them.’ And this I have
further to say, that the Lord’s swearing, since the manner of the oath
is such as it is, and that it also tended to establish to Christ his
priesthood to be unchangeable, it declareth that, as to the excellency
of his sacrifice, he is eternally satisfied in the goodness and merit
of it; and that he will never deny him anything that he shall ask for
at his hands for his sufferings’ sake. For this oath doth not only show
God’s firm resolution to keep his part of the covenant, in giving to
Christ that which was covenanted for by him, but it declareth that, in
the judgment of God, Christ’s blood is able to save any sinner, and
that he will never put stop nor check to his intercession, how great
soever the sinners be that at any time he shall intercede for; so that
the demonstration is clearer and clearer, ‘He is able to save them to
the uttermost that come unto God by him, seeing he ever liveth to make
intercession for them.’

Third, This unchangeableness of the priesthood of Christ dependeth also
upon his own life: ‘This man, because he continueth ever, hath an
unchangeable priesthood.’ (Heb 7:24) Now although, perhaps, at first
much may not appear in this text, yet the words that we are upon take
their ground from them. ‘This man, because he continueth ever, hath an
unchangeable priesthood: wherefore he is able also’—that is, by his
unchangeable priesthood—‘to save them to the uttermost that come unto
God by him, seeing he ever liveth to make intercession for them.’

The life of Christ, then, is a ground of the lastingness of his
priesthood, and so a ground of the salvation of them that come unto God
by him: ‘We shall be saved by his life.’ (Rom 5:10) Wherefore, in
another place, this his life is spoken of with great emphasis—the power
of an endless life. ‘He is made [a priest], not after the law of a
carnal commandment, but after the power of an endless life.’ (Heb 7:16)
An endless life is, then, a powerful thing; and indeed two things are
very considerable in it—1. That it is above death, and so above him
that hath the power of death, the devil. 2. In that it capacitates him
to be the last in his own cause, and so to have the casting voice.

1. We will speak to the first, and for the better setting of it forth
we will show what life it is of which the apostle here speaks; and then
how, as to life, it comes to be so advantageous, both with respect to
his office of priesthood and us.

What life is it that is thus the ground of his priesthood? It is a life
taken, his own life rescued from the power of the grave; a life that we
had forfeited, he being our surety; and a life that he recovered again,
he being the Captain of our salvation: I lay down my life that I may
take it again: ‘this commandment have I received of my Father.’ (John
10:18) It is a life, then, that was once laid down as the price of
man’s redemption, and a life won, gained, taken, or recovered again, as
the token or true effect of the completing, by so dying, that
redemption; wherefore it is said again, ‘In that he died, he died unto
sin once: but in that he liveth, he liveth unto God.’ (Rom 6:10) He
liveth as having pleased God by dying for our sins, as having merited
his life by dying for our sins. Now if this life of his is a life
merited and won by virtue of the death that he died, as Acts 2:24 doth
clearly manifest; and if this life is the ground of the
unchangeableness of this part of his priesthood, as we see it is, then
it follows that this second part of his priesthood, which is called
here intercession, is grounded upon the demonstrations of the virtue of
his sacrifice, which is his life taken to live again; so, then, he
holds this part of his priesthood, not by virtue of a carnal
commandment, but by the power of an endless life; but by the power of a
life rescued from death, and eternally exalted above all that any ways
would yet assault it; for ‘Christ being raised from the dead, dieth no
more; death hath no more dominion over him.’ (Rom 6:9) Hence Christ
brings in his life, the life that he won to himself by his death, to
comfort John withal when he fainted under the view of that overcoming
glory that he saw upon Christ in is visions of him at Patmos: ‘And he
laid his right hand upon me,’ said he, ‘saying unto me, Fear not; I am
the first and the last: I am he that liveth and was dead, and, behold,
I am alive for evermore. Amen.’ (Rev 1:17,18) Why should Christ bring
in his life to comfort John, if it was not a life advantageous to him?
But the advantageousness of it doth lie not merely in the being of
life, but in that it was a life laid down for his sins, and a life
taken up again for his justification; a life lost to ransom him, and a
life won to save him; as also the text affirmeth, saying, ‘He is able
to save to the uttermost them that come unto God by him, seeing he ever
liveth to make intercession for them.’

Again; it is yet more manifest that Christ receiving of his life again
was the death and destruction of the enemy of his people; and to
manifest that it was so, therefore he adds (after he had said, ‘And,
behold, I am alive for evermore. Amen’), ‘And I have the keys of hell
and of death.’ I have the power over them; I have them under me; I
tread them down by being a victor, a conqueror, and one that has got
the dominion of life (for he now is the Prince of life), one that lives
for evermore. Amen. Hence it is said again, He ‘hath abolished death,
and brought life and immortality to light through the gospel.’ (2 Tim
1:10) He hath abolished death by his death (by death he destroyed him
that had the power of death, that is, the devil), and brought life (a
very emphatical expression); and brought it from whence? From God, who
raised him from the dead; and brought it to light, to our view and
sight, by the word of the truth of the gospel.

So, then, the life that he now hath is a life once laid down as the
price of our redemption; a life obtained and taken to him again as the
effect of the merit that was in the laying down thereof; a life by the
virtue of which death, and sin, and the curse is overcome; and so a
life that is above them for ever. This is the life that he liveth—to
wit, this meriting, purchasing, victorious life—and that he improveth
while he ever so lives to make intercession for us.

This life, then, is a continual plea and argument with God for them
that come to him by Christ, should he make no other intercession, but
only show to God that he liveth; because his thus living saith, that he
has satisfied for the sins of them that come unto God by him. It
testifies, moreover, that those—to wit, death, the grave, and hell—are
overcome by him for them; because indeed he liveth, and hath their
keys. But now, add to life, to a life meritorious, intercession, or an
urging of this meritorious life by way of prayer for his, and against
all those that seek to destroy them, since they themselves also have
been already overcome by his death, and what an encouraging
consideration is here for all them that come to God by him, to hope for
life eternal. But,

2. Let us speak a word to the second head—namely, for that his living
for ever capacitates him to be the last in his own cause, and to have
the casting voice, and that is an advantage next to what is chiefest.

His cause; what is his cause? but that the death that he died when he
was in the world was and is of merit sufficient to secure all those
from hell, or, as the text has it, to save them that come unto God by
him, to save them to the uttermost. Now, if this cause be faulty, why
doth he live? yea, he liveth by the power of God, by the power of God
towards us; or with a respect to our welfare, for he liveth to make
intercession, intercession against Satan our accuser, for us. (2 Cor
13:4) Besides, he liveth before God, and to God, and that after he had
given his life a ransom for us. What can follow more clearly from this,
but that amends were made by him for those souls for whose sins he
suffered upon the tree? Wherefore, since his Father has given him his
life and favour, and that after he died for our sins, it cannot be
thought but that the life he now liveth, is a life that he received as
the effect of the merit of his passion for us.

God is just, and yet Christ liveth, and yet Christ liveth in heaven!
God is just, and yet Christ our passover liveth there, do what our foes
can to the contrary!

And this note, by the way, that though the design of Satan against us,
in his labouring continually to accuse us to God, and to prevail
against our salvation, seems to terminate here, yet indeed it is also
laid against the very life of Christ, and that his priesthood might be
utterly overthrown; and, in conclusion, that God also might be found
unjust in receiving of such whose sins have not been satisfied for, and
so whose souls are yet under the power of the devil. For he that
objects against him for whom Christ intercedes, objects against Christ
and his merits; and he that objects against Christ’s intercession,
objects against God, who has made him a priest for ever. Behold you,
therefore, how the cause of God, of Christ, and of the souls that come
to God by him are interwoven; they are all wrapt up in one bottom.
Mischief one, and you mischief all; overthrow that soul, and you
overthrow his intercessor; and overthrow him, and you overthrow even
him that made him a priest for ever. For the text is without
restriction: ‘He is able to save to the uttermost them that come unto
God by him.’ He saith not, now and then one, or sinners of an inferior
rank in sin, but them that come to God by him, how great soever their
transgressions are, as is clear in that it addeth this clause, ‘to the
uttermost.’ ‘He is able to save them to the uttermost.’ But if he were
not, why did the King send, yea, come and loose him, and let him go
free; yea, admit him into his presence; yea, make him Lord over all his
people, and deliver all things into his hand?

But he liveth, he ever liveth, and is admitted to make intercession,
yea, is ordained of God so to do; therefore he is ‘able to save to the
uttermost them that come unto God by him.’ This, therefore, that he
liveth, seeing he liveth to God and his judgment, and in justice is
made so to do, it is chiefly with reference to his life as Mediator for
their sakes for whom he makes intercession. He liveth to make
intercession. And in that it is said he liveth ever, what is it but
that he must live, and outlive all his enemies; for he must live, yea,
reign, till all his enemies are put under his feet. (1 Cor 15:25) Yea,
his very intercessions must live till they are all dead and gone. For
the devil and sin must not live for ever, not for ever to accuse. Time
is coming when due course of law will have an end, and all cavillers
will be cast over the bar. But then and after that, Christ our high
priest shall live, and so shall his intercessions; yea, and also all
them for whom he makes intercession, seeing they come unto God by him.

Now if he lives, and outlives all, and if his intercession has the
casting voice, since also he pleadeth in his prayers a sufficient merit
before a just God, against a lying, malicious, clamorous, and envious
adversary, he must needs carry the cause, the cause for himself and his
people, to the glory of God and their salvation. So, then, his life and
intercession must prevail, there can be no withstanding of it. Is not
this, then, a demonstration clear as the sun, that they that come to
God by him shall be saved, seeing he ever liveth to make intercession
for them?

Fourth, The duration of Christ’s intercession, as it is grounded upon a
covenant betwixt God and him, upon an oath also, and upon his life, so
it is grounded upon the validity of his merits. This has been
promiscuously touched before, but since it is an essential to the
lastingness of his intercession, it will be to the purpose to lay it
down by itself.

Intercession, then, I mean Christ’s intercession, is, that those for
whom he died with full intention to save them, might be brought into
that inheritance which he hath purchased for them. Now, then, his
intercession must, as to length and breadth, reach no further than his
merits, for he may not pray for those for whom he died not. Indeed, if
we take in the utmost extent of his death, then we must beware, for his
death is sufficient to save the whole world. But his intercessions are
kept within a narrower compass. The altar of burnt-offerings was a
great deal bigger than the altar of incense, which was a figure of
Christ’s intercession. (Exo 27:1, 30:1, Rev 8:3) But this, I say, his
intercession is for those for whom he died with full intention to save
them; wherefore it must be grounded upon the validity of his
sufferings. And, indeed, his intercession is nothing else, that I know
of, but a presenting of what he did in the world for us unto God, and
pressing the value of it for our salvation. The blood of sprinkling is
that which speaketh meritoriously, (Heb 12:24); it is by the value of
that that God measureth out and giveth unto us grace and life eternal;
wherefore Christ’s intercessions also must be ordered and governed by
merit; ‘By his own blood he entered into the holy place, having [before
by it] obtained eternal redemption for us,’ for our souls. (Heb 9:12)

Now, if by blood he entered in thither, by blood he must also make
intercession there. His blood made way for his entrance thither, his
blood must make way for our entrance thither. Though here, again, we
must beware; for his blood did make way for him as Priest to intercede;
his blood makes way for us, as for those redeemed by it, that we might
be saved. This, then, shows sufficiently the worth of the blood of
Christ, even his ever living to make intercession for us; for the merit
of his blood lasts all the while that he doth, and for all them for
whom he ever liveth to make intercession. Oh, precious blood! oh,
lasting merit!

Blood must be pleaded in Christ’s intercession, because of justice, and
to stop the mouth of the enemy, and also to encourage us to come to God
by him. Justice, since that is of the essence of God, must concur in
the salvation of the sinner; but how can that be, since it is said at
first, ‘In the day thou eatest thereof, thou shalt surely die,’ unless
a plenary16 satisfaction be made for sin to the pleasing of the mighty
God. The enemy also would else never let go his objecting against our
salvation. But now God has declared that our salvation is grounded on
justice, because merited by blood. And though God needed not to have
given his Son to die for us that he might save us, and stop the mouth
of the devil in so doing, yet this way of salvation has done both, and
so it is declared, we are ‘justified freely by his grace, through the
redemption that is in Christ Jesus: whom God hath set forth to be a
propitiation through faith in his blood, to declare his righteousness
for the remission of sins that are past—to declare, I say, at this time
his righteousness: that he might be just, and the justifier of him
which believeth in Jesus.’ (Rom 3:24,25) So, then, here is also a
ground of intercession, even the blood shed for us before.

And that you may see it yet more for your comfort, God did, at Christ’s
resurrection, to show what a price he set upon his blood, bid him ask
of him the heathen, and he would give him the uttermost parts of the
earth for his possession. (Psa 2:8) His blood, then, has value enough
in it to ground intercession upon; yea, there is more worth in it than
Christ will plead or improve for men by way of intercession. I do not
at all doubt but that there is virtue enough in the blood of Christ,
would God Almighty so apply it, to save the souls of the whole world.
But it is the blood of Christ, his own blood; and he may do what he
will with his own. It is also the blood of God, and he also may
restrain its merits, or apply it as he sees good. But the coming soul,
he shall find and feel the virtue thereof, even the soul that comes to
God by Christ; for he is the man concerned in its worth, and he ever
liveth to make intercession for him. Now, seeing the intercession of
Christ is grounded upon a covenant, an oath, a life, and also upon the
validity of his merits, it must of necessity be prevalent, and so drive
down all opposition before it. This, therefore, is the last part of the
text, and that which demonstrateth that he that comes to God by Christ
shall be saved, seeing ‘he ever liveth to make intercession for him.’

I have now done what I intend upon this subject when I have drawn a few
inferences from this also.

[Inferences from the certainty of benefit from Christ’s Intercession.]

First, then, hence I infer that the souls saved by Christ are in
themselves in a most deplorable condition. Oh, what ado, as I may say,
is here before one sinner can be eternally saved! Christ must die; but
that is not all; the Spirit of grace must be given to us; but that is
not all;—but Christ must also ever live to make intercession for us.
And as he doth this for all, so he doth it for each one. He interceded
for me, before I was born, that I might in time, at the set time, come
into being. After that, he also made intercession for me, that I might
be kept from hell in the time of my unregenerate state, until the time
of my call and conversion. Yet again, he then intercedes that the work
now begun in my soul may be perfected, not only to the day of my
dissolution, but unto the day of Christ; that is, until he comes to
judgment. (Phil 1:6) So that, as he began to save me before I had
being, so he will go on to save me when

I am dead and gone, and will never leave off to save me until he has
set me before his face for ever.

But, I say, what a deplorable condition has our sin put us into, that
there must be all this ado to save us. Oh, how hardly is sin got out of
the soul when once it is in! Blood takes away the guilt; inherent grace
weakens the filth; but the grave is the place, at the mouth of which,
sin, as to the being of sin, and the saved, must have a perfect and
final parting. (Isa 38:10) Not that the grave of itself is of a
sin-purging quality, but God will follow Satan home to his own door;
for the grave is the door or gate of hell, and will there, where the
devil thought to have swallowed us up, even there by the power of his
mercy make us, at our coming thence, shine like the sun, and look like
angels. Christ, all this while, ever liveth to make intercession for
us.

Second, Hence, also, I infer that as Satan thought he struck home at
first, when he polluted our nature, and brought our souls to death, so
he is marvellous loath to lose us, and to suffer his lawful captives
now to escape his hands. He is full of fire against us, full of the
fire of malice, as is manifest—

1. Not only by his first attempt upon our first parents, but behold,
when the Deliverer came into the world, how he roared. He sought his
death while he was an infant; he hated him in his cradle; he persecuted
him while he was but a bud and blossom. (Matt 2) When he was come to
riper years, and began to manifest his glory, yet, lest the world
should be taken with him, how politicly did this old serpent, called
the Devil and Satan, work? He possessed people that he had a devil, and
was mad, and a deceiver; that he wrought his miracles by magic art and
by the devil; that the prophets spake nothing of him, and that he
sought to overthrow the government which was God’s ordinance. And, not
being contented with all this, he pursued him to the death, and could
never rest until he had spilt his blood upon the ground like water.
Yea, so insatiable was his malice, that he set the soldiers to forge
lies about him to the denial of his resurrection, and so managed that
matter that what they said has become a stumblingblock to the Jews to
this very day. (John 10:20, 7:12, Matt 9:34, John 7:52, Luke 23:2, Matt
28:11-15)

2. When he was ascended to God, and so was out of his reach, yet how
busily went he about to make war with his people. (Rev 12) Yea, what
horrors and terrors, what troubles and temptations, has God’s church
met with from that day till now! Nor is he content with persecutions
and general troubles; but oh! how doth he haunt the spirits of the
Christians with blasphemies and troubles, with darkness and frightful
fears; sometimes to their distraction, and often to the filling the
church with outcries.

3. Yet his malice is in the pursuit, and now his boldness will try what
it can do with God, either to tempt him to reject his Son’s mediation,
or to reject them that come to God by him for mercy. And this is one
cause among many why ‘he ever liveth to make intercession for them that
come to God by him.’

4. And if he cannot overthrow, if he knows he cannot overthrow them,
yet he cannot forbear but vex and perplex them, even as he did their
Lord, from the day of their conversion to the day of their ascension to
glory.

Third, Hence I infer that the love of Christ to his, is an unwearied
love, and it must needs be so; an undaunted love, and it must needs be
so. Who but Jesus Christ would have undertaken such a task as the
salvation of the sinner is, if Jesus Christ had passed us by? It is
true which is written of him, ‘He shall not fail, nor be discouraged,
till he have set judgment in the earth,’ &c. If he had not set his
‘face like a flint,’ the greatness of this work would surely have
daunted his mind. (Isa 42:1, 50:6-7)

For do but consider what sin is from which they must be saved; do but
consider what the devil and the curse is from which they must be saved;
and it will easily be concluded by you that it is he that full rightly
deserveth to have his name called Wonderful, and his love such as
verily passeth knowledge.

Consider, again, by what means these souls are saved, even with the
loss of his life, and, together with it, the loss of the light of his
Father’s face. I pass by here and forbear to speak of the matchless
contradiction of sinners which he endured against himself, which could
not but be a great grief, or, as himself doth word it, a breaking of
heart unto him; but all this did not, could not, hinder.

Join to all this, his everlasting intercession for us, and the
effectual management thereof with God for us; and, withal, the infinite
number of times that we by sin provoke him to spue us out of his mouth,
instead of interceding for us, and the many times also that his
intercession is repeated by the repeating of our faults, and this love
still passes knowledge, and is by us to be wondered at. What did, or
what doth, the Lord Jesus see in us to be at all this care, and pains,
and cost to save us? What will he get of us by the bargain but a small
pittance of thanks and love? for so it is, and ever will be, when
compared with his matchless and unspeakable love and kindness towards
us.

Oh, how unworthy are we of this love! How little do we think of it!
But, most of all, the angels may be astonished to see how little we are
affected with that of which we pretend to know. But neither can this
prevail with him to put us out of the scroll in which all the names of
them are written for whom he doth make intercession to God. Let us cry,
Grace, grace unto it.

Fourth, Hence again I infer that they shall be saved that come to God
by Christ, when the devil and sin have done what they can to hinder it.
This is clear, for that the strife is now, who shall be lord of all,
whether Satan, the prince of this world, or Christ Jesus, the Son of
God; or which can lay the best claim to God’s elect, he that produceth
their sins against them, or he that laid down his heart’s blood a price
of redemption for them. Who, then, shall condemn when Christ has died,
and doth also make intercession? Stand still, angels, and behold how
the Father divideth his Son ‘a portion with the great’; and how he
divideth ‘the spoil with the strong: because he hath poured out his
soul unto death, and was numbered with the transgressors, and bare the
sin of many, and made intercession for the transgressors.’ (Isa 53:12)
The grace of God and blood of Christ will, before the end of the world,
make brave work among the sons of men! They shall come to a wonderment
to God by Christ, and be saved by a wonderment for Christ’s
sake—‘Behold these shall come from far: and lo, these from the north
and from the west, and these from the land of Sinim.’ (Isa 49:12)

Behold, these, and these, and these shall come, and lo, these, and
these, and these from the land of Sinim! This is to denote the
abundance that shall come in to God by Christ towards the latter end of
the world—namely, when Antichrist is gone to bed in the sides of the
pit’s mouth; then shall nations come in and be saved, and shall walk in
the light of the Lord.17 But, I say, what encouragement would there be
for sinners thus to do if that the Lord Jesus by his intercession were
not able to save ‘even to the uttermost’ them that come unto God by
him.

Fifth, hence again I infer that here is ground for confidence to them
that come to God by Christ. Confidence to the end becomes us who have
such a High Priest, such an Intercessor as Jesus Christ; who would
dishonour such a Jesus by doubting that, that all the devils in hell
cannot discourage by all their wiles? He is a tried stone, he is a sure
foundation; a man may confidently venture his soul in his hand, and not
fear but he will bring him safe home. Ability, love to the person, and
faithfulness to trust committed to him, will do all; and all these are
with infinite fullness in him. He has been a Saviour these four
thousand years already—two thousand before the law, two thousand in the
time of the law—besides the sixteen hundred years he has in his flesh
continued to make intercession for them that come unto God by him. Yet
the day is to come, yea, will never come, that he can be charged with
any fault, or neglect of the salvation of any of them that at any time
have come unto God by him. What ground, then, is here for confidence
that Christ will make a good end with me, since I come unto God by him,
and since he ever liveth to make intercession for me. Let me, then,
honour him, I say, by setting on his head the crown of his undertakings
for me, by the believing that he is able to save me ‘even to the
uttermost, seeing he ever liveth to make intercession for me.’

Sixth, Hence also I infer that Christ ought to bear and wear the glory
of our salvation for ever. He has done it, he has wrought it out. ‘Give
unto the Lord, O ye kindreds of the people, give unto the Lord glory
and strength.’ Do not sacrifice to your own inventions, do not give
glory to the work of your own hands. Your reformations, your works,
your good deeds, and all the glory of your doing, cast them at the feet
of this High Priest, and confess that glory belongs unto him—‘Worthy is
the Lamb that was slain, to receive power, and riches, and wisdom, and
strength, and honour, and glory, and blessing.’ (Rev 5:12) ‘And they
shall hang upon him all the glory of his Father’s house, and offspring
and the issue, all vessels of small quantity, from the vessels of cups,
even to all the vessels of flagons.’ (Isa 22:24) Oh! the work of our
redemption by Christ is such as wanteth not provocation to us to bless,
and praise, and glorify Jesus Christ. Saints, set to the work and
glorify him in your body and in your souls; him who has bought us with
a price, and glorify God and the Father by him. (1 Cor 6:20)

THE USE.


I come now to make some use of this discourse; and,

USE FIRST, Let me exhort you to the study of this, as of other the
truths of our Lord Jesus Christ. The priestly office of Christ is the
first and great thing that is presented to us in the gospel—namely, how
that he died for our sins, and gave himself to the cross, that the
blessing of Abraham might come upon us through him. (1 Cor 15:1-6, Gal
3:13-16) But now because this priestly office of his is divided into
two parts, and because one of them—to wit, this of his intercession—is
to be accomplished for us within the veil, therefore, as we say among
men, out of sight out of mind, he is too much as to this forgotten by
us. We satisfy ourselves with the slaying of the sacrifice; we look not
enough after our Aaron as he goes into the holiest, there to sprinkle
the mercy-seat with blood upon our account. God forbid that the least
syllable of what I say should be intended by me, or construed by
others, as if I sought to diminish the price paid by Christ for our
redemption in this world. But since his dying is his laying down his
price, and his intercession the urging and managing the worthiness of
it in the presence of God against Satan, there is glory to be found
therein, and we should look after him into the holy place. The second
part of the work of the high priests under the law, had great glory and
sanctity put upon it; forasmuch as the holy garments were provided for
him to officiate in within the veil, also it was there that the altar
stood on which he offered incense; also there was the mercy-seat and
the cherubims of glory, which were figures of the angels, that love to
be continually looking and prying into the management of this second
part of the priesthood of Christ in the presence of God; for although
themselves are not the persons so immediately concerned therein as we,
yet the management of it, I say, is with so much grace, and glory, and
wisdom, and effectualness, that it is a heaven to the angels to see it.
Oh! to enjoy the odorous scent, and sweet memorial, the
heart-refreshing perfumes, that ascend continually from the mercy-seat
to the ‘above’ where God is; and also to behold how effectual it is to
the end for which it is designed, is glorious; and he that is not
somewhat let into this by the grace of God, there is a great thing
lacking to his faith, and he misseth of many a sweet bit that he might
otherwise enjoy. Wherefore, I say, be exhorted to the study of this
part of Christ’s work in the managing of our salvation for us. And the
ceremonies of the law may be a great help to you as to this, for though
they be out of use now as to practice, yet the signification of them is
rich, and that from which many gospellers18 have got much. Wherefore I
advise that you read the five books of Moses often; yea, read, and read
again, and do not despair of help to understand something of the will
and mind of God therein, though you think they are fast locked up from
you. Neither trouble your heads though you have not commentaries and
expositions; pray and read, and read and pray; for a little from God is
better than a great deal from men. Also, what is from men is uncertain,
and is often lost and tumbled over and over by men; but what is from
God is fixed as a nail in a sure place. I know there are [peculiar]
times of temptation, but I speak now as to the common course of
Christianity. There is nothing that so abides with us as what we
receive from God; and the reason why Christians at this day are at such
a loss as to some things is, because they are content with what come
from men’s mouths, without searching and kneeling before God, to know
of him the truth of things. Things that we receive at God’s hand come
to us as things from the minting house, though old in themselves, yet
new to us. Old truths are always new to us if they come to us with the
smell of heaven upon them. I speak not this because I would have people
despise their ministers, but to show that there is nowadays so much
idleness among professors as hinders them from a diligent search after
things, and makes them take up short of that that is sealed by the
Spirit of testimony to the conscience. Witness the great decays at this
day among us, and that strange revolting from truth once professed by
us.

USE SECOND, As I would press you to an earnest study and search after
this great truth, so I would press you to a diligent improvement of it
to yourselves and to others. To know truth for knowledge sake is short
of a gracious disposition of soul; and to communicate truth out of a
desire of praise and vain-glory for so doing is also a swerving from
godly simplicity; but to improve what I know for the good of myself and
others is true Christianity indeed. Now truths received may be improved
with respect to myself and others, and that several ways—

1. To myself, when I search after the power that belongs to those
notions that I have received of truth. There belongs to every true
notion of truth a power; the notion is the shell—the power is the
kernel and life. Without this last, truth doth me no good, nor those to
whom I communicate it. Hence Paul said to the Corinthians, ‘When I come
to you again, I will know not the speech of them that are puffed up,
but the power. For the kingdom of God is not in word, but in power.’ (1
Cor 4:19,20) Search, then, after the power of what thou knowest, for it
is the power that will do thee good. Now this will not be got but by
earnest prayer, and much attending upon God; also there must not be
admitted by thee that thy heart be stuffed with cumbering cares of this
world, for they are of a choking nature.

Take heed of slighting that little that thou hast; a good improvement
of little is the way to make that little thrive, and the way to obtain
additions thereto: ‘He that is faithful in that which is least is
faithful also in much; and he that is unjust in the least is unjust
also in much.’ (Luke 16:10)

2. Improve them to others, and that, (1.) By labouring to instill them
upon their hearts by good and wholesome words, presenting all to them
with the authority of the Scriptures. (2.) Labour to enforce those
instillings on them by showing them by thy life the peace, the glorious
effects that they have upon thy soul.

Lastly, Let this doctrine give thee boldness to come to God. Shall
Jesus Christ be interceding in heaven? Oh, then, be thou a praying man
on earth; yea, take courage to pray. Think thus with thyself—I go to
God, to God, before whose throne the Lord Jesus is ready to hand my
petitions to him; yea, ‘he ever lives to make intercession for me.’
This is a great encouragement to come to God by prayers and
supplications for ourselves, and by intercessions for our families, our
neighbours, and enemies. Farewell.

FOOTNOTES:


1: Coming unto God by Christ, essentially involves in it walking in
conformity to his image; and all such comers must be perfectly and
eternally saved. Why then, O child of God, should you suffer under
Giant Despair, in his doubting, fearing castle.—Ed.

2 What indescribable consolations flow into the Christian’s soul from
communion with God, especially to the most deeply afflicted. Thus the
wisdom casts her care upon her heavenly Father—her Creator, Christ; for
all things were made by him. He is her husband, ever living to
intercede for her. Wondrous privileges!—Ed.

3 The infinite perfection of the Mediatorial work of Jesus, God
manifest in the flesh, is the ground of our hope. He alone can
effectually plead with God. O my soul! if, in thy holiest and happiest
moments, thou art found ‘looking unto Jesus,’ how much more intensely
ought thy trembling eye to be directed to him, when thou art wounded by
sin!!—Ed.

4 What can withstand the will of Christ, that all his should behold and
partake of his glory? He is the Captain of salvation, has subdued all
our enemies for us, and will destroy their power in us, and, ere long,
put our last enemy, death, under his feet.—Mason.

5 One proof of a future state of rewards is, that many of God’s dearest
saints have been most bitterly persecuted all their lives, and martyred
with extreme cruelty. Thus it was with the greatest man this country
ever saw—William Tyndale, to whom the world is indebted for our
translation of the Bible. See his letters, in his Memoir by the Editor,
prefixed to a reprint of the first English New Testament.—Ed.

6 ‘The uttermost.’ How boundless! It includes all that wondrous extent
of Divine love which we shall be ever learning, and never be able to
comprehend, the breadth, length, depth, and height of the love of
Christ, which passeth knowledge.—Ed.

7 ‘Achare,’ from to chare, to turn about, or backwards and forwards;,
as achare woman, one who takes her turn at work; a door achare, or
ajar, turning to and fro on its hinges, or standing partly open.—Ed.

8 It is supposed by some that ‘Nicolas’ was the founder of the sect of
the Nicolaitanes, mentioned in Revelation 2:6, 15; but of this there is
much doubt. See Dr. Gill, and Matthew Henry on Acts 6:5.—Ed.

9 A godly man’s prayers are sometimes answered by terrible things in
righteousness. He prays to be quickened in his walk with God; and the
answer, dictated by wisdom and love, is the loss of some temporal
blessing, that he may be kept ‘looking unto Jesus.’—Ed.

10 The heart ‘unweldable.’ This homely allusion, drawn from Bunyan’s
trade of blacksmith, is worthy of remark. The heart a mountain of iron,
so hard that no heat in nature can soften it so as to weld it to
Christ. To weld is to hammer into firm union two pieces of iron, when
heated almost to fusion, so as to become one piece. The heart of man is
by nature ‘unweldable,’ until God the Spirit softens it; and then the
union is such that Christ becomes THE LIFE of his saints. Reader, has
thy heart passed through this process?—Ed.

11 This is a solemn and heart-searching consideration. It is not enough
that we fear eternal wrath, but we must love heaven, for the sake of
its purity. It is not sufficient that we go to Christ for pardon, but
we must go through him to the infinitely holy God, for holiness and
fitness for heaven.—Ed.

12 There have been, in every age, professors who, instead of gratefully
receiving and obeying the whole truth, have indulged in favourite
doctrines. Happy is that Christian who equally loves to hear Christ set
forth as a priest and sacrifice, or to dwell upon his power and
authority as king and lawgiver; who delights as much in holy obedience
as in electing love. The saints are bound to bear with each other,
never forgetting that they are members of one family, and must cherish
and comfort one another, as we hope to enjoy fellowship with heaven and
the smiles of the great Head of the church.—Ed.

13 Nothing can be more solemn and awful than are these warnings. O that
we may feel the spurs, the condemning curse of a broken law, and a
sense of the jaws of hell, urging us on in coming to, and cleaving to
Christ.—Ed.

14

   ‘To any boot,’ to any profit.
        ‘What boots it at one gate to make defence,
        and at another to let in the foe!’

Milton’s Samson Agonistes—Ed.

15 ‘Them.’ As Christ is the Saviour of both body and soul,
notwithstanding the sins of the body, they break not the covenant;
because it is God’s covenant, and stands fast in Christ for
evermore.—Ed.

16 ‘Plenary’; full, perfect, or complete.—Ed.

17 Bunyan saw that time very far off, which much more nearly approaches
us: when Antichrist will find a grave in the side of the pit’s mouth;
when no national barriers, either Pagan, Popish, or Protestant, shall
exist to prevent the glorious spread of pure and vital Christianity.
And, however abundant that harvest of souls shall be, there will prove
a superabundance of grace in Christ to supply all their wants. He was,
is now, and ever will be, ‘a complete Saviour.’—Ed.

18 ‘Gospellers,’ a nickname given to the Reformers, when first a holy
band determined, at the imminent risk of life, to read the New
Testament or Gospels in English. It was like the term Methodist, a few
years ago. The gospel has now so much spread, that these terms of
reproach are only used by fanatics.—Ed.



COME AND WELCOME TO JESUS CHRIST;

OR,

A PLAIN AND PROFITABLE DISCOURSE ON JOHN 6:37

SHOWING THE CAUSE, TRUTH, AND MANNER OF THE COMING OF A SINNER TO JESUS
CHRIST; WITH HIS HAPPY RECEPTION AND BLESSED ENTERTAINMENT.

WRITTEN BY JOHN BUNYAN, AUTHOR OF “THE PILGRIM’S PROGRESS.”


“And they shall come which were ready to perish.”—Isaiah 27:13.

London, 1681.

ADVERTISEMENT BY THE EDITOR.


“Come and welcome to Jesus Christ,” is a subject peculiarly fitted to
the deep and searching experience of John Bunyan. He knew all the wiles
of sin and Satan, in placing stumblingblocks in the way of a sincere
penitent; all the human craft employed in keeping the soul from a
simple and entire reliance upon Christ for salvation. This little work
soon became most deservedly popular, passing through four large
editions during the last seven years of the author’s life. It is an
enlightened display of the dealings of the Father in giving sinners to
Christ; the Son in saving them by his atonement, mediation, and
intercession; and the Holy Spirit in sanctifying and fitting them for
glory. Here is no Calvinism, Lutheranism, or Arminianism; no
Episcopacy, Presbytery, or Independency; nothing but Christism and
Bibleism. The gracious invitation is addressed to all who feel their
misery, Come unto me, and I will make you happy and blessed. All who
feel the leprosy of sin are invited to this spiritual Physician, and he
only can and will heal them. All who suffer under the slavery of sin
and Satan, Christ alone can make you free. Come to him, and you shall
be free indeed. The analysis of Bunyan’s treatise shows that ALL
mankind are born in sin. ALL sinners are invited to Christ. None will
come but such as feel the plague, and see the leprosy of sin. Those who
come are drawn in a variety of ways—some terrified with the horrors of
hell, others allured by the gracious voice of the Saviour, and the
prospects of heavenly felicity. ALL who sincerely come, attain the same
end, a sincere and total reliance upon the Saviour as the only refuge
from the roaring lion.

Every other way to life is guarded by the flaming swords of the
cherubim. Christ opens his golden arms wider than all our miseries. But
he suffers no rival on his throne, no partnership with Moses or John
Baptist. The personification of “shall come,” and of “ignorance,” is
strikingly illustrative; as is “sin, the winding-sheet of the soul;”
“unbelief, the white devil;” the sinner being a counsellor for Satan;
and the two ways of taking our own likeness. His appeal to persecutors
is most forcible. But I must not detain the reader longer from the
pleasure and profit he will receive from an attentive perusal of these
pages.

HACKNEY, 1850. GEORGE OFFOR.

COME AND WELCOME TO JESUS CHRIST.

“ALL THAT THE FATHER GIVETH ME SHALL COME TO ME; AND HIM THAT COMETH TO
ME I WILL IN NO WISE CAST OUT.”—JOHN 6:37.


A little before, in this chapter, you may read that the Lord Jesus
walked on the sea to go to Capernaum, having sent his disciples before
in a ship, but the wind was contrary; by which means the ship was
hindered in her passage. Now, about the fourth watch of the night,
Jesus came walking upon the sea, and overtook them; at the sight of
whom they were afraid.

Note, When providences are black and terrible to God’s people, the Lord
Jesus shows himself to them in wonderful manner; the which sometimes
they can as little bear, as they can the things that were before
terrible to them. They were afraid of the wind and the water; they were
also afraid of their Lord and Saviour, when he appeared to them in that
state.

But he said, “Be not afraid, it is I.”

Note, That the end of the appearing of the Lord Jesus unto his people,
though the manner of his appearing be never so terrible, is to allay
their fears and perplexities.

Then they received him into the ship, and immediately the ship was at
land whither it went.

Note, When Christ is absent from his people, they go on but slowly, and
with great difficulty; but when he joineth himself unto them, oh! how
fast they steer their course! how soon are they at their journey’s end!
1

The people now among whom he last preached, when they saw that both
Jesus was gone and his disciples, they also took shipping, and came to
Capernaum, seeking for Jesus. And when they had found him, they
wonderingly asked him, “Rabbi, when camest thou hither?” but the Lord
Jesus, slighting their compliment, answered, “Verily, verily, ye seek
me, not because ye saw the miracles, but because ye did eat of the
loaves, and were filled.”

Note, A people may follow Christ far for base ends, as these went after
him beyond sea for loaves. A man’s belly will carry him a great way in
religion; yea, a man’s belly will make him venture far for Christ.

Note again, They are not feigning compliments, but gracious intentions,
that crown the work in the eye of Christ; or thus, it is not the toil
and business of professors, 2 but their love to him, that makes him
approve of them.

Note again, When men shall look for friendly entertainment at Christ’s
hand, if their hearts be rotten, even then will they meet with a check
and rebuke. “Ye seek me, not because ye saw the miracles, but because
ye did eat of the loaves, and were filled.”

Yet observe again, He doth not refuse to give, even to these, good
counsel: he bids them labour for the meat that endureth to eternal
life. Oh! how willingly would Jesus Christ have even those professors
that come to him with pretences only, come to him sincerely, that they
may be saved.

The text, you will find, is, after much more discourse with and about
this people, and it is uttered by the Lord Jesus as the conclusion of
the whole, and intimateth that, since they were professors in pretence
only, and therefore such as his soul could not delight in, as such,
that he would content himself with a remnant that his Father had
bestowed upon him. As who should say, I am not like to be honoured in
your salvation; but the Father hath bestowed upon me a people, and they
shall come to me in truth, and in them will I be satisfied. The text,
therefore, may be called Christ’s repose; in the fulfilling whereof he
resteth himself content, after much labour and many sermons spent, as
it were, in vain. As he saith by the prophet, “I have laboured in vain,
I have spent my strength for nought, and in vain” (Isa 49:4).

But as there he saith, “My judgment is with the LORD, and my work with
my God;” so in the text he saith, “All that the Father giveth me shall
come to me; and him that cometh to me I will in no wise cast out.” By
these words, therefore, the Lord Jesus comforteth himself under the
consideration of the dissimulation of some of his followers. He also
thus betook himself to rest under the consideration of the little
effect that his ministry had in Capernaum, Chorazin, and Bethsaida: “I
thank thee, O Father,” said he, “Lord of heaven and earth, because thou
has hid these things from the wise and prudent, and hast revealed them
unto babes; even so, Father, for so it seemed good in thy sight” (Matt
11:25; Luke 10:21).

The text, in the general, standeth of TWO PARTS, and hath special
respect to the Father and the Son; as also to their joint management of
the salvation of the people: “All that the Father giveth me shall come
to me; and him that cometh to me I will in no wise cast out.” The first
part of the text, as is evident, respecteth the Father and his gift;
the other part the Son and his reception of that gift.

FIRST, For the gift of the Father there is this to be considered, to
wit, the gift itself; and that is the gift of certain persons to the
Son. The Father giveth, and that gift shall come: “And him that
cometh.” The gift, then, is of persons; the Father giveth persons to
Jesus Christ.

SECOND, Next you have the Son’s reception of this gift, and that
showeth itself in these particulars:—1. In his hearty acknowledgement
of it to be a gift: “The Father giveth me.” 2. In his taking notice,
after a solemn manner, of all and every part of the gift: “All that the
Father giveth me.” 3. In his resolution to bring them to himself: “All
that the Father giveth me shall come to me.” 4. And in his determining
that not anything shall make him dislike them in their coming: “And him
that cometh to me I will in no wise cast out.”

These things might be spoken to at large, as they are in this method
presented to view: but I shall choose to speak to the words, FIRST, BY
WAY OF EXPLICATION. SECOND, BY WAY OF OBSERVATION.

[FIRST, THE TEXT TREATED BY WAY OF EXPLICATION.]

[THE EXTENT OF THE GIFT.]


“All that the Father giveth me.” This word all, is often used in
Scripture, and is to be taken more largely, or more strictly, even as
the truth or argument, for the sake of which it is made use of, will
bear. Wherefore, that we may the better understand the mind of Christ
in the use of it here, we must consider, that it is limited and
restrained only to those that shall be saved, to wit, to those that
shall come to Christ; even to those whom he will “in no wise cast out.”
Thus, also, the words all Israel, is sometimes to be taken, although
sometimes it is taken for the whole family of Jacob. “And so all Israel
shall be saved” (Rom 11:26). By all Israel here, he intendeth not all
of Israel, in the largest sense; “for they are not all Israel which are
of Israel;” “neither because they are of the seed of Abraham, are they
all children; but, In Isaac shall thy seed be called. That is, they
which are the children of the flesh, these are not the children of God;
but the children of the promise are counted for the seed” (Rom 9:6-8).

This word ALL, therefore, must be limited and enlarged, as the truth
and argument, for the sake of which it is used, will bear; else we
shall abuse Scripture, and readers, and ourselves, and all. “And I, if
I be lifted up from the earth,” said Christ, “will draw ALL men unto
me” (John 12:32). Can any man imagine, that by ALL, in this place, he
should mean all and every individual man in the world, and not rather
that all that is consonant to the scope of the place? And if, by being
“lifted up from the earth,” he means, as he should seem, his being
taken up into heaven; and if, by “drawing ALL men after him,” he meant
a drawing them unto that place of glory; then must he mean by ALL men,
those, and only those, that shall in truth be eternally saved from the
wrath to come. “For God hath concluded them all in unbelief, that he
might have mercy upon all” (Rom 11:32). Here again you have all and
all, two alls; but yet a greater disparity between the all made mention
of in the first place, and that all made mention of the second. Those
intended in this text are the Jews, even all of them, by the first all
that you find in the words. The second all doth also intend the same
people; but yet only so many of them as God will have mercy upon. “He
hath concluded them all in unbelief, that he might have mercy upon
all.” The all also in the text, is likewise to be limited and
restrained to the saved, and to them only. But again;—

The word “giveth,” or “hath given,” must be restrained, after the same
manner, to the same limited number. “All that the Father giveth me.”
Not all that are given, if you take the gift of the Father to the Son
in the largest sense; for in that sense there are many given to him
that shall never come unto him; yea, many are given unto him that he
will “cast out.” I shall, therefore, first show you the truth of this;
and then in what sense the gift in the text must be taken.

First, [ALL cannot be intended in its largest sense.] That ALL that are
given to Christ, if you take the gift of the Father to him in the
largest sense, cannot be intended in the text, is evident—

1. Because, then, all the men, yea, all the things in the world, must
be saved. “All things,” saith he, “are delivered unto me of my Father”
(Matt 11:27). This, I think, no rational man in the world will
conclude. Therefore, the gift intended in the text must be restrained
to some, to a gift that is given by way of speciality by the Father to
the Son.

2. It must not be taken for ALL, that in any sense are given by the
Father to him, because the Father hath given some, yea, many to him, to
be dashed in pieces by him. “Ask of me,” said the Father to him, “and I
shall give thee the heathen for thine inheritance, and the uttermost
parts of the earth for thy possession.” But what must be done with
them? must he save them all? No. “Thou shalt break them with a rod of
iron; thou shalt dash them in pieces like a potter’s vessel” (Psa 2).
This method he useth not with them that he saveth by his grace, but
with those that himself and saints shall rule over in justice and
severity (Rev 2:26,27). Yet, as you see, “they are given to him.”
Therefore, the gift intended in the text must be restrained to some, to
a gift that is given by way of speciality by the Father to the Son.

In Psalm 18 he saith plainly, that some are given to him that he might
destroy them. “Thou hast given me the necks of mine enemies; that I
might destroy them that hate me” (verse 40). These, therefore, cannot
be of the number of those that are said to be given in the text; for
those, even ALL of them, shall come to him, “and he will in no wise
cast them out.”

3. Some are given to Christ, that he by them might bring about some of
his high and deep designs in the world. Thus Judas was given to Christ,
to wit, that by him, even as was determined before, he might bring
about his death, and so the salvation of his elect by his blood. Yea,
and Judas must so manage this business, as that he must lose himself
for ever in bringing it to pass. Therefore the Lord Jesus, even in his
losing of Judas, applies himself to the judgment of his Father, if he
had not in that thing done that which was right, even in suffering of
Judas so to bring about his Master’s death, as that he might, by so
doing, bring about his own eternal damnation also.

“Those,” said he, “that thou gavest me, I have kept, and none of them
is lost, but the son of perdition; that the Scripture might be
fulfilled” (John 17:12). Let us, then, grant that Judas was given to
Christ, but not as others are given to him, not as those made mention
of in the text; for then he should have failed to have been so received
by Christ, and kept to eternal life. Indeed, he was given to Christ;
but he was given to him to lose him, in the way that I have mentioned
before; he was given to Christ, that he by him might bring about his
own death, as was before determined; and that in the overthrow of him
that did it. Yea, he must bring about his own death, as was before
determined, and that in the overthrow of him that did it. Yea, he must
bring about his dying for us in the loss of the instrument that
betrayed him, that he might even fulfil the Scripture in his
destruction, as well as in the salvation of the rest. “And none of them
is lost, but the son of perdition; that the Scripture might be
fulfilled.”

[Second, Those intended as the gift.]—The gift, therefore, in the text,
must not be taken in the largest sense, but even as the words will
bear, to wit, for such a gift as he accepteth, and promiseth to be an
effectual means of eternal salvation to. “All that the Father giveth me
shall come to me; and him that cometh to me I will in no wise cast
out.” Mark! they shall come that are in special given to me; and they
shall by no means be rejected. For this is the substance of the text.

Those, therefore, intended as the gift in the text, are those that are
given by covenant to the Son; those that in other places are called
“the elect,” “the chosen,” “the sheep,” and “the children of the
promise,” &c. These be they that the Father hath given to Christ to
keep them; those that Christ hath promised eternal life unto; those to
whom he hath given his word, and that he will have with him in his
kingdom to behold his glory.

“This is the Father’s will which hath sent me, that of all which he
hath given me I should lose nothing, but should raise it up again at
the last day” (John 6:39). “And I give unto them eternal life; and they
shall never perish, neither shall any man pluck them out of my hand. My
Father which gave them me, is greater than all; and no man is able to
pluck them out of my Father’s hand” (John 10:28). “As thou hast given
him power over all flesh, that he should give eternal life to as many
as thou hast given him. Thine they were, and thou gavest them me, and
they have kept thy word; I pray for them: I pray not for the world, but
for them which thou hast given me; for they are thine. And all mine are
thine, and thine are mine; and I am glorified in them.” “Keep through
thine own name those whom thou hast given me, that they may be one, as
we are.” “Father, I will that they also, whom thou hast given me, be
with me where I am; that they may behold my glory, which thou hast
given me: for thou lovedst me before the foundation of the world” (John
17:1,6,9,10,24).

All these sentences are of the same import with the text; and the alls
and manies, those, they, &c., in these several sayings of Christ, are
the same with all the given in the text. “All that the Father giveth.”

So that, as I said before, the word ALL, as also other words, must not
be taken in such sort as our foolish fancies or groundless opinions
will prompt us to, but do admit of an enlargement or a restriction,
according to the true meaning and intent of the text. We must therefore
diligently consult the meaning of the text, by comparing it with other
the sayings of God; so shall we be better able to find out the mind of
the Lord, in the word which he has given us to know it by.

[THE PERSON GIVING, THE FATHER.]


“All that the Father giveth.” By this word “Father,” Christ describeth
the person giving; by which we may learn several useful things.

First, That the Lord God, and Father of our Lord Jesus Christ, is
concerned with the Son in the salvation of his people. True, his acts,
as to our salvation, are diverse from those of the Son; he was not
capable of doing that, or those things for us, as did the Son; he died
not, he spilt not blood for our redemption, as the Son; but yet he hath
a hand, a great hand, in our salvation too. As Christ saith, “The
Father himself loveth you,” and his love is manifest in choosing of us,
in giving of us to his Son; yea, and in giving his Son also to be a
ransom for us. Hence he is called, “The Father of mercies, and the God
of all comfort.” For here even the Father hath himself found out, and
made way for his grace to come to us through the sides and the
heart-blood of his well-beloved Son (Col 1:12-14). The Father,
therefore, is to be remembered and adored, as one having a chief hand
in the salvation of sinners. We ought to give “thanks unto the Father,
which hath made us meet to be partakers of the inheritance of the
saints in light” (Col 1:12). For “the Father sent the Son to be the
Saviour of the world” (John 4:14). As also we see in the text, the
“Father giveth” the sinner to Christ to save him.

Second, Christ Jesus the Lord, by this word “Father,” would familiarize
this giver to us. Naturally the name of God is dreadful to us,
especially when he is discovered to us by those names that declare his
justice, holiness, power, and glory; but now this word “Father” is a
familiar word, it frighteth not the sinner, but rather inclineth his
heart to love, and be pleased with the remembrance of him. Hence Christ
also, when he would have us to pray with godly boldness, puts this word
“Father” into our mouths; saying, “When ye pray, say, Our Father which
art in heaven;” concluding thereby, that by the familiarity that by
such a word is intimated, the children of God may take more boldness to
pray for, and ask great things. I myself have often found, that when I
can say but this word Father, it doth me more good than when I call him
by any other Scripture name. It is worth your noting, that to call God
by his relative title was rare among the saints in Old Testament times.
Seldom do you find him called by this name; no, sometimes not in three
or four books: but now in New Testament times, he is called by no name
so often as this, both by the Lord Jesus himself, and by the apostles
afterwards. Indeed, the Lord Jesus was he that first made this name
common among the saints, and that taught them, both in their
discourses, their prayers, and in their writings, so much to use it; it
being more pleasing to, and discovering more plainly our interest in,
God, than any other expression; for by this one name we are made to
understand that all our mercies are the offspring of God, and that we
also that are called are his children by adoption.

[Import of the word GIVETH.]—“All that the Father giveth.”

This word “giveth” is out of Christ’s ordinary dialect, and seemeth to
intimate, at the first sound, as if the Father’s gift to the Son was
not an act that is past, but one that is present and continuing; when,
indeed, this gift was bestowed upon Christ when the covenant, the
eternal covenant, was made between them before all worlds. Wherefore,
in those other places, when this gift is mentioned, it is still spoken
of, as of an act that is past; as, “All that he hath give me; to as
many as thou hast given me; thou gavest them me; and those which thou
hast given me.” Therefore, of necessity, this must be the first and
chief sense of the text; I mean of this word “giveth,” otherwise the
doctrine of election, and of the eternal covenant which was made
between the Father and the Son, in which covenant this gift of the
Father is most certainly comprised, will be shaken, or at leastwise
questionable, by erroneous and wicked men: for they may say, That the
Father gave not all those to Christ that shall be saved, before the
world was made; for that this act of giving is an act of continuation.
3 But again, this word “giveth” is not to be rejected, for it hath its
proper use, and may signify to us—

1. That though the act of giving among men doth admit of the time past,
or the time to come, and is to be spoken of with reference to such
time; yet with God it is not so. Things past, or things to come, are
always present with God, and with his Son Jesus Christ: He “calleth
those things which be not,” that is, to us, “as though they were” (Rom
4:17). And again, “Known unto God are all his works from the beginning
of the world.” All things to God are present, and so the gift of the
Father to the Son, although to us, as is manifest by the word, it is an
act that is past (Acts 15:16).

2. Christ may express himself thus, to show, that the Father hath not
only given him this portion in the lump, before the world was, but that
those that he had so given, he will give him again; that is, will bring
them to him at the time of their conversion; for the Father bringeth
them to Christ (John 6:44). As it is said, “She shall be brought unto
the king in raiment of needle-work;” that is, in the righteousness of
Christ; for it is God that imputeth that to those that are saved (Psa
45:14; 1 Cor 1). A man giveth his daughter to such a man, first in
order to marriage, and this respects the time past, and he giveth her
again at the day appointed in marriage. And in this last sense,
perhaps, the text may have a meaning; that is, that all that the Father
hath, before the world was, given to Jesus Christ, he giveth them again
to him in the day of their espousals.

Things that are given among men, are ofttimes best at first; to wit,
when they are new; and the reason is, because all earthly things wax
old; but with Christ it is not so. This gift of the Father is not old
and deformed, and unpleasant in his eyes; and therefore to him it is
always new. When the Lord spake of giving the land of Canaan to the
Israelites, he saith not, that he had given, or would give it to them,
but thus: “The Lord thy God giveth thee—this good land” (Deut 9:6). Not
but that he had given it to them, while they were in the loins of their
fathers, hundreds of years before. Yet he saith now he giveth it to
them; as if they were now also in the very act of taking possession,
when as yet they were on the other side Jordan. What then should be the
meaning? Why, I take it to be this. That the land should be to them
always as new; as new as if they were taking possession thereof but
now. And so is the gift of the Father, mentioned in the text, to the
Son; it is always new, as if it were always new.

“All that the Father giveth me.” In these words you find mention made
of two persons, the Father and the Son; the Father giving, and the Son
receiving or accepting of this gift. This, then, in the first place,
clearly demonstrateth, that the Father and the Son, though they, with
the Holy Ghost, are one and the same eternal God; yet, as to their
personality, are distinct. The Father is one, the Son is one, the Holy
Spirit is one. But because there is in this text mention made but of
two of the three, therefore a word about these two. The giver and
receiver cannot be the same person in a proper sense, in the same act
of giving and receiving. He that giveth, giveth not to himself, but to
another; the Father giveth not to the Father, to wit, to himself, but
to the Son: the Son receiveth not of the Son, to wit, of himself, but
of the Father: so when the Father giveth commandment, he giveth it not
to himself, but to another; as Christ saith, “He gave me a commandment”
(John 12:49). So again, “I am one that bear witness of myself, and the
Father that sent me beareth witness of me” (John 8:18).

Further, here is something implied that is not expressed, to wit, that
the Father hath not given all men to Christ; that is, in that sense as
it is intended in this text, though in a larger, as was said before, he
hath given him every one of them; for then all should be saved: he
hath, therefore, disposed of some another way. He gives some up to
idolatry; he gives some up to uncleanness, to vile affections, and to a
reprobate mind. Now these he disposeth of in his anger, for their
destruction, that they may reap the fruit of their doings, and be
filled with the reward of their own ways (Acts 7:42; Rom 1:24,26,28).
But neither hath he thus disposed of all men; he hath even of mercy
reserved some from these judgments, and those are they that he will
pardon, as he saith, “For I will pardon them whom I reserve” (Jer
50:20). Now these he hath given to Jesus Christ, by will, as a legacy
and portion. Hence the Lord Jesus says, “This is the Father’s will
which hath sent me, that of all which he hath given me I should lose
nothing, but should raise it up again at the last day” (John 6:39).

[THE FATHER’S INTENT IN GIVING.]


The Father, therefore, in giving of them to him to save them, must
needs declare unto us these following things:—

First, That he is able to answer this design of God, to wit, to save
them to the uttermost sin, the uttermost temptation, &c. (Heb 7:25).
Hence he is said to lay “help upon one that is mighty,” “mighty to
save” (Psa 89:19; Isa 63:1) and hence it is again, that God did even of
old promise to send his people “a Saviour, a great one” (Isa 19:20). To
save is a great work, and calls for almightiness in the undertaker:
hence he is called the “Mighty God, the wonderful Counsellor,” &c. Sin
is strong, Satan is also strong, death and the grave are strong, and so
is the curse of the law; therefore it follows, that this Jesus must
needs be, by God the Father, accounted almighty, in that he hath given
his elect to him to save them, and deliver them from these, and that in
despite of all their force and power.

And he gave us testimony of this his might, when he was employed in
that part of our deliverance that called for a declaration of it. He
abolished death; he destroyed him that had the power of death; he was
the destruction of the grave; he hath finished sin, and made an end of
it, as to its damning effects upon the persons that the Father hath
given him; he hath vanquished the curse of the law, nailed it to his
cross, triumphed over them upon his cross, and made a show of these
things openly (2 Tim 1:10; Heb 2:14,15; Hosea 13:14; Dan 9:24; Gal
3:13; Col 2:14,15). Yea, and even now, as a sign of his triumph and
conquest, he is alive from the dead, and hath the keys of hell and
death in his own keeping (Rev 1:18).

Second, The Father’s giving of them to him to save them, declares unto
us that he is and will be faithful in his office of Mediator, and that
therefore they shall be secured from the fruit and wages of their sins,
which is eternal damnation, by his faithful execution of it. And,
indeed, it is said, even by the Holy Ghost himself, That he “was
faithful to him that appointed him,” that is, to this work of saving
those that the Father hath given him for that purpose; as “Moses was
faithful in all his house.” Yea, and more faithful too, for Moses was
faithful in God’s house but as a servant; “but Christ as a Son over his
own house” (Heb 3). And therefore this man is counted worthy of more
glory than Moses, even upon this account, because more faithful than
he, as well as because of the dignity of his person. Therefore in him,
and in his truth and faithfulness, God resteth well pleased, and hath
put all the government of this people upon his shoulders. Knowing that
nothing shall be wanting in him, that may any way perfect this design.
And of this he, to wit, the Son, hath already given a proof. For when
the time was come, that his blood was, by Divine justice, required for
their redemption, washing, and cleansing, he as freely poured it out of
his heart, as if it had been water out of a vessel; not sticking to
part with his own life, that the life which was laid up for his people
in heaven might not fail to be bestowed upon them. And upon this
account, as well as upon any other, it is that God calleth him “my
righteous servant” (Isa 53:11). For his righteousness could never have
been complete, if he had not been to the uttermost faithful to the work
he undertook; it is also, because he is faithful and true, that in
righteousness he doth judge and make work for his people’s deliverance.
He will faithfully perform this trust reposed in him. The Father knows
this, and hath therefore given his elect unto him.

Third, The Father’s giving of them to him, to save them, declares that
he is, and will be gentle, and patient towards them, under all their
provocations and miscarriages. It is not to be imagined, the trials and
provocations that the Son of God hath all along had with these people
that have been given to him that saves them: indeed he is said to be “a
tried stone;” for he has been tried, not only by the devil, guilt of
sin, death, and the curse of the law, but also by his people’s
ignorance, unruliness, falls into sin, and declining to errors in life
and doctrine. Were we but capable of seeing how this Lord Jesus has
been tried even by his people, ever since there was one of them in the
world, we should be amazed at his patience and gentle carriages to
them. It is said, indeed, “The Lord is very pitiful, slow to anger, and
of great mercy.” And, indeed, if he had not been so, he could never
have endured their manners as he has done from Adam hitherto. Therefore
is his pity and bowels towards his church preferred above the pity and
bowels of a mother towards her child. “Can a woman forget her sucking
child, that she should not have compassion on the son of her womb? Yea,
they may forget, yet will I not forget thee,” saith the Lord (Isa
49:15).

God did once give Moses, as Christ’s servant, an handful of his people,
to carry them in his bosom, but no further than from Egypt to Canaan;
and this Moses, as is said of him by the Holy Ghost, was the meekest
man that was then to be found in the earth; yea, and he loved the
people at a very great rate; yet neither would his meekness nor love
hold out in this work; he failed and grew passionate, even to the
provoking his God to anger under this work. “And Moses said unto the
Lord, Wherefore hast thou afflicted thy servant?” But what was the
affliction? Why, the Lord had said unto him, “Carry this people in thy
bosom as a nursing father beareth the suckling child, unto the land
which thou swarest unto their fathers.” And how then? Not I, says
Moses, “I am not able to bear all this people alone, because it is too
heavy for me. If thou deal thus with me, kill me, I pray thee, out of
hand, and let me not see my wretchedness” (Num 11:11-15).

God gave them to Moses, that he might carry them in his bosom, that he
might show gentleness and patience towards them, under all the
provocations wherewith they would provoke him from that time till he
had brought them to their land; but he failed in the work; he could not
exercise it, because he had not that sufficiency of patience towards
them. But now it is said of the person speaking in the text, “That he
shall gather the lambs with his arm, and carry them in his bosom, and
shall gently lead those that are with young” (Isa 40:11). Intimating,
that this was one of the qualifications that God looked for, and knew
was in him, when he gave his elect to him to save them.

Fourth, The Father giving of him to save them, declares that he hath a
sufficiency of wisdom to wage with all those difficulties that would
attend him in his bringing of his sons and daughters unto glory. He
made him to us to be wisdom; yea, he is called wisdom itself (1 Cor
1:30). And God saith, moreover, That “he shall deal prudently” (Isa
52:13). And, indeed, he that shall take upon him to be the Saviour of
the people, had need be wise, because their adversaries are subtle
above any. Here they are to encounter with the serpent, who for his
subtilty outwitted our father and mother, when their wisdom was at
highest (Gen 3). But if we talk of wisdom, our Jesus is wise, wiser
than Solomon, wiser than all men, wiser than all angels; he is even the
wisdom of God. “Christ is the wisdom of God” (1 Cor 1:24). And hence it
is that he turneth sin, temptations, persecutions, falls, and all
things, for good unto his people (Rom 8:28).

Now these things thus concluded on do show us also the great and
wonderful love of the Father, in that he should choose out one every
way so well prepared for the work of man’s salvation.

Herein, indeed, perceive we the love of God. Huram gathered, that God
loved Israel because he had given them such a king as Solomon (2 Chron
2:11). But how much more may we behold the love that God hath bestowed
upon us, in that he hath given us to his Son, and also given his Son
for us?

[THE SON’S RECEPTION OF THE GIFT.]


“All that the Father giveth me SHALL COME.” In these last words there
is closely inserted an answer unto the Father’s end in giving of his
elect to Jesus Christ. The Father’s end was, that they might come to
him, and be saved by him; and that, says the Son, shall be done;
neither sin nor Satan, neither flesh nor world, neither wisdom nor
folly, shall hinder their coming to me. “They shall come to me; and him
that cometh to me I will in no wise cast out.”

Here, therefore, the Lord Jesus positively determineth to put forth
such a sufficiency of all grace as shall effectually perform this
promise. “They shall come;” that is, he will cause them to come, by
infusing of an effectual blessing into all the means that shall be used
to that end. As was said to the evil spirit that was sent to persuade
Ahab to go and fall at Ramoth-Gilead; Go: “Thou shalt persuade him, and
prevail also: go forth, and do so” (1 Kings 22:22). So will Jesus
Christ say to the means that shall be used for the bringing of those to
him that the Father hath given him. I say, he will bless it effectually
to this very end; it shall persuade them, and shall prevail also; else,
as I said, the Father’s end would be frustrate; for the Father’s will
is, that “of all which he hath given him, he should lose nothing, but
should raise it up at the last day,” (John 6:39); in order next unto
himself, Christ the first-fruits, afterwards those that are his at his
coming (1 Cor 15). But this cannot be done if there should fail to be a
work of grace effectually wrought, though but in any one of them. But
this shall not fail to be wrought in them, even in all the Father hath
given him to save. “All that the Father hath given me shall come unto
me,” &c.

But to speak more distinctly to the words, THEY “SHALL COME,” two
things I would show you from these words—FIRST, What it is to come to
Christ. SECOND, What force there is in this promise, to make them come
to him.

[WHAT IT IS TO COME TO CHRIST.]


FIRST, I would show you WHAT IT IS TO COME TO CHRIST. This word come
must be understood spiritually, not carnally; for many came to him
carnally, or bodily, that had no saving advantage by him. Multitudes
did thus come unto him in the days of his flesh; yea, innumerable
companies. There is also at this day a formal customary coming to his
ordinances and ways of worship, which availeth not anything; but with
them I shall not now meddle, for they are not intended in the text. The
coming, then, intended in the text is to be understood of the coming of
the mind to him, even the moving of the heart towards him. I say the
moving of the heart towards him, from a sound sense of the absolute
want that a man hath of him for his justification and salvation.

This description of coming to Christ divideth itself into two heads:
First, That coming to Christ is a moving of the mind towards him.
Second, That it is a moving of the mind towards him, from a sound sense
of the absolute want that a man hath of him for his justification and
salvation.

[First.] To speak to the first, that it is a moving of the mind towards
him. This is evident; because coming hither or thither, if it be
voluntary, is by an act of the mind or will; so coming to Christ is
through the inclining of the will. “Thy people shall be willing” (Psa
110:3). This willingness of heart is it which sets the mind a-moving
after or towards him. The church expresseth this moving of her mind
towards Christ by the moving of her bowels. “My beloved put in his hand
by the hole of the door, and my bowels were moved for him” (Can 5:4).
“My bowels;” the passions of my mind and affections; which passions of
the affections are expressed by the yearning and sounding of the
bowels, the yearning or passionate working of them, the sounding of
them, or their making a noise for him (Gen 43:30; 1 Kings 3:26; Isa
16:11).

This, then, is the coming to Christ, even a moving towards him with the
mind. 4 “And it shall come to pass, that every thing that liveth, which
moveth, whithersoever the rivers shall come, shall live” (Eze 47:9).
The water in this text is the grace of God in the doctrine of it. The
living things are the children of men, to whom the grace of God, by the
gospel, is preached. Now, saith he, every living thing which moveth,
whithersoever the water shall come, shall live. And see how this word
moveth is expounded by Christ himself, in the book of the Revelations:
“The Spirit and the bride say, Come. And let him that heareth say,
Come. And let him that is athirst, come. And whosoever will,” that is,
willing, “let him take the water of life freely” (Rev 22:17).

So that to move in thy mind and will after Christ, is to be coming to
him. There are many poor souls that are coming to Christ, that yet
cannot tell how to believe it, because they think that coming to him is
some strange and wonderful thing; and, indeed, so it is. But I mean,
they overlook the inclination of their will, the moving of their mind,
and the sounding of their bowels after him; and count these none of
this strange and wonderful thing; when, indeed, it is a work of
greatest wonder in this world, to see a man who was sometimes dead in
sin possessed of the devil, an enemy to Christ and to all things
spiritually good; I say, to see this man moving with his mind after the
Lord Jesus Christ, is one of the highest wonders in the world.

Second, It is a moving of the mind towards him, from a sound sense of
the absolute want that a man hath of him for his justification and
salvation. Indeed, without this sense of a lost condition without him,
there will be no moving of the mind towards him. A moving of their
mouth there may be; “With their mouth they show much love” (Eze 33:31).
Such a people as this will come as the true people cometh; that is, in
show and outward appearance. And they will sit before God’s ministers,
as his people sit before them; and they will hear his words too, but
they will not do them; that is, will not come inwardly with their
minds. “For with their mouth they shew much love, but their heart,” or
mind, “goeth after their covetousness.” Now, all this is because they
want an effectual sense of the misery of their state by nature; for not
till they have that will they, in their mind, move after him.
Therefore, thus it is said concerning the true comers, At “that day the
great trumpet shall be blown, and they shall come which were ready to
perish in the land of Assyria, and the outcasts in the land of Egypt,
and shall worship the Lord in the holy mount at Jerusalem” (Isa 27:13).
They are then, as you see, the outcasts, and those that are ready to
perish, that, indeed, have their minds effectually moved to come to
Jesus Christ. This sense of things was that which made the three
thousand come, that made Saul come, that made the jailer come, and
that, indeed, makes all others come, that come effectually (Acts
2:8,18).

Of the true coming to Christ, the four lepers were a famous semblance,
of whom you read, (2 Kings 7:3), &c. The famine in those days was sore
in the land, there was no bread for the people; and as for that
sustenance that was, which was asses’ flesh and doves’ dung, that was
only in Samaria, and of these the lepers had no share, for they were
thrust without the city. Well, now they sat in the gate of the city,
and hunger was, as I may say, making his last meal of them; and being,
therefore, half dead already, what do they think of doing? Why, first
they display the dismal colours of death before each other’s faces, and
then resolve what to do, saying, “If we say we will enter into the
city, then famine is in the city, and we shall die there: if we sit
still here, we die also. Now, therefore, come, let us fall unto the
host of the Syrians: if they save us alive, we shall live; if they kill
us, we shall but die.” Here, now, was necessity at work, and this
necessity drove them to go thither for life, whither else they would
never have gone for it. Thus it is with them that in truth come to
Jesus Christ. Death is before them, they see it and feel it; he is
feeding upon them, and will eat them quite up, if they come not to
Jesus Christ; and therefore they come, even of necessity, being forced
thereto by that sense they have of their being utterly and
everlastingly undone, if they find not safety in him. These are they
that will come. Indeed, these are they that are invited to come. “Come
unto me, all ye that labour and are heavy laden, and I will give you
rest” (Matt 11:28).

Take two or three things to make this more plain; to wit, That coming
to Christ floweth from a sound sense of the absolute need that a man
hath of him, as afore.

1. “They shall come with weeping, and with supplications will I lead
them; I will cause them to walk by the rivers of waters in a straight
way wherein they shall not stumble” (Jer 31:9). Mind it; they come with
weeping and supplication; they come with prayers and tears. Now prayers
and tears are the effects of a right sense of the need of mercy. Thus a
senseless sinner cannot come, he cannot pray, he cannot cry, he cannot
come sensible of what he sees not, nor feels. “In those days, and in
that time—the children of Israel shall come; they and the children of
Judah together, going and weeping: they shall go and seek the Lord
their God. They shall ask the way to Zion with their faces thitherward,
saying, Come and let us join ourselves to the Lord in a perpetual
covenant that shall not be forgotten” (Jer 1:4,5).

2. This coming to Christ, it is called a running to him, as flying to
him; a flying to him from wrath to come. By all which terms is set
forth the sense of the man that comes; to wit, That he is affected with
the sense of his sin, and the death due thereto; that he is sensible
that the avenger of blood pursues him, and that, therefore, he is thus
off, if he makes not speed to the Son of God for life (Matt 3:7; Psa
143:9). Flying is the last work of a man in danger; all that are in
danger do not fly; no, not all that see themselves in danger; flying is
the last work of a man in danger; all that hear of danger will not fly.
Men will consider if there be no other way of escape before they fly.
Therefore, as I said, flying is the last thing. When all refuge fails,
and a man is made to see that there is nothing left him but sin, death,
and damnation, unless he flies to Christ for life; then he flies, and
not till then.

3. That the true coming is from a sense of an absolute need of Jesus
Christ to save, &c., is evident by the outcry that is made by them to
come, even as they are coming to him, “Lord, save me,” or I perish;
“Men and brethren, what shall we do?” “Sirs, what must I do to be
saved?” and the like (Matt 14:30; Acts 2:37; 16:30). This language doth
sufficiently discover that the truly-coming souls are souls sensible of
their need of salvation by Jesus Christ; and, moreover, that there is
nothing else that can help them but Christ.

4. It is yet further evident by these few things that follow: It is
said that such are “pricked in their heart,” that is, with the sentence
of death by the law; and the least prick in the heart kills a man (Acts
2:37). Such are said, as I said before, to weep, to tremble, and to be
astonished in themselves at the evident and unavoidable danger that
attends them, unless they fly to Jesus Christ (Acts 9:16).

5. Coming to Christ is attended with an honest and sincere forsaking of
all for him. “If any man come to me, and hate not his father and
mother, and wife, and children, and brethren, and sisters, yea, and his
own life also, he cannot be my disciple. And whosoever doth not bear
his cross, and come after me, cannot be my disciple” (Luke 14:26,27).

By these and the like expressions elsewhere, Christ describeth the true
comer, or the man that indeed is coming to him; he is one that casteth
all behind his back; he leaveth all, he forsaketh all, he hateth all
things that would stand in his way to hinder his coming to Jesus
Christ. There are a great many pretended comers to Jesus Christ in the
world; and they are much like to the man you read of in Matthew 21:30,
that said to his father’s bidding, “I go, Sir, and went not.” I say,
there are a great many such comers to Jesus Christ; they say, when
Christ calls by his gospel, I come, Sir; but still they abide by their
pleasures and carnal delights. They come not at all, only they give him
a courtly compliment; but he takes notice of it, and will not let it
pass for any more than a lie. He said, “I go, Sir, and went not;” he
dissembled and lied. Take heed of this, you that flatter yourselves
with your own deceivings. Words will not do with Jesus Christ. Coming
is coming, and nothing else will go for coming with him.

[Objections that usually lie in the way of coming to Christ.]

Before I speak to the other head, I shall answer some objections that
usually lie in the way of those that in truth are coming to Jesus
Christ.

Objection 1. Though I cannot deny but my mind runs after Christ, and
that too as being moved thereto from a sight and consideration of my
lost condition, for I see without him I perish; yet I fear my ends are
not right in coming to him.

Quest. Why, what is thine end in coming to Christ?

Answ. My end is, that I might have life, and be saved by Jesus Christ.

This is the objection; well, let me tell thee, that to come to Christ
for life, and to be saved, although at present thou hast no other end,
is a lawful and good coming to Jesus Christ. This is evident, because
Christ propoundeth life as the only argument to prevail with sinners to
come to him, and so also blameth them because they come not to him for
life. “And ye will not come to me, that ye might have life” (John
5:40). Besides, there are many other scriptures whereby he allureth
sinners to come to him, in which he propoundeth nothing to them but
their safety. As, “whosoever believeth in him should not perish;” he
that believeth is “passed from death unto life.” “He that
believeth—shall be saved.” “He that believeth on him is not condemned.”
And believing and coming are all one. So that you see, to come to
Christ for life, is a lawful coming and good. In that he believeth,
that he alone hath made atonement for sin (Rom 2). And let me add over
and above, that for a man to come to Christ for life, though he comes
to him for nothing else but life, it is to give much honour to him.

1. He honoureth the word of Christ, and consenteth to the truth of it;
and that in these two general heads. (1.) He consenteth to the truth of
all those sayings that testify that sin is most abominable in itself,
dishonourable to God, and damnable to the soul of man; for thus saith
the man that cometh to Jesus Christ (Jer 44:4; Rom 2:23; 6:23; 2 Thess
2:12). (2.) In that he believeth, as the word hath said, that there is
in the world’s best things, righteousness and all, nothing but death
and damnation; for so also says the man that comes to Jesus Christ for
life (Rom 7:24,25; 8:2,3; 2 Cor 3:6-8).

2. He honoureth Christ’s person, in that he believeth that there is
life in him, and that he is able to save him from death, hell, the
devil, and damnation; for unless a man believes this, he will not come
to Christ for life (Heb 7:24,25).

3. He honoureth him, in that he believeth that he is authorized of the
Father to give life to those that come to him for it (John 5:11,12;
17:1-3).

4. He honoureth the priesthood of Jesus Christ. (1.) In that he
believeth that Christ hath more power to save from sin by the sacrifice
that he hath offered for it, than hath all law, devils, death, or sin
to condemn. He that believes not this, will not come to Jesus Christ
for life (Acts 13:38; Heb 2:14,15; Rev 1:17,18). (2.) In that he
believeth that Christ, according to his office, will be most faithful
and merciful in the discharge of his office. This must be included in
the faith of him that comes for life to Jesus Christ (1 John 2:1-3; Heb
2:17,18).

5. Further, He that cometh to Jesus Christ for life, taketh part with
him against sin, and against the ragged and imperfect righteousness of
the world; yea, and against false Christs, and damnable errors, that
set themselves against the worthiness of his merits and sufficiency.
This is evident, for that such a soul singleth Christ out from them
all, as the only one that can save.

6. Therefore as Noah, at God’s command, thou preparest this ark, for
the saving of thyself, by which also thou condemnest the world, and art
become heir of the righteousness which is by faith (Heb 11:7).
Wherefore, coming sinner, be content; he that cometh to Jesus Christ,
believeth too that he is willing to show mercy to, and have compassion
upon him, though unworthy, that comes to him for life. And therefore
thy soul lieth not only under a special invitation to come, but under a
promise too of being accepted and forgiven (Matt 11:28).

All these particular parts and qualities of faith are in that soul that
comes to Jesus Christ for life, as is evident to any indifferent
judgment. For, will he that believeth not the testimony of Christ
concerning the baseness of sin, and the insufficiency of the
righteousness of the world, come to Christ for life? No. He that
believeth not this testimony of the word, comes not. He that believeth
that there is life anywhere else, comes not. He that questions whether
the Father hath given Christ power to forgive, comes not. He that
thinketh that there is more in sin, in the law, in death, and the
devil, to destroy, than there is in Christ to save, comes not. He also
that questions his faithful management of his priesthood for the
salvation of sinners, comes not.

Thou, then, that art indeed the coming sinner, believest all this.
True, perhaps thou dost not believe with that full assurance, nor hast
thou leisure to take notice of thy faith as to these distinct acts of
it; but yet all this faith is in him coming to Christ for life. And the
faith that thus worketh, is the faith of the best and purest kind;
because this man comes alone as a sinner, and as seeing that life is,
and is to be had only in Jesus Christ.

Before I conclude my answer to this objection, take into thy
consideration these two things.

1st. [Consider] that the cities of refuge were erected for those that
were dead in law, and that yet would live by grace; even for those that
were to fly thither for life from the avenger of blood that pursueth
after them. And it is worth your noting, that those that were upon
their flight thither, are in a peculiar manner called the people of
God: “Cast ye up, cast ye up,” saith God; “prepare the way; take up the
stumblingblock out of the way of my people” (Isa 57:14). This is meant
of preparing the way to the city of refuge, that the slayers might
escape thither; which flying slayers are here, by way of specialty,
called the people of God; even those of them that escaped thither for
life.

2dly. [Consider] that of Ahab, when Benhadad sent to him for life,
saying, “Thus saith thy servant Benhadad, I pray thee let me live.”
Though Benhadad had sought the crown, kingdom, yea, and also the life
of Ahab, yet how effectually doth Benhadad prevail with him! Is
Benhadad yet alive? saith Ahab; He is my brother; yea, go ye, bring him
to me. So he made him ride in his chariot (1 Kings 20).

Coming sinner, what thinkest thou? If Jesus Christ had as little
goodness in him as Ahab, he might grant an humble Benhadad life; thou
neither beggest of him his crown and dignity; life, eternal life, will
serve thy turn. How much more then shalt thou have it, since thou hast
to deal with him who is goodness and mercy itself! yea, since thou art
also called upon, yea, greatly encouraged by a promise of life, to come
unto him for life! Read also these Scriptures, Numbers 35:11,14,15,
Joshua 20:1-6, Hebrews 6:16-21.

Object. 2. When I say I only seek myself, I mean I do not find that I
do design God’s glory in mine own salvation by Christ, and that makes
me fear I do not come aright.

Answ. Where doth Christ Jesus require such a qualification of those
that are coming to him for life? Come thou for life, and trouble not
thy head with such objections against thyself, and let God and Christ
alone to glorify themselves in the salvation of such a worm as thou
art. The Father saith to the Son, “Thou art my servant, O Israel, in
whom I will be glorified.” God propoundeth life to sinners, as the
argument to prevail with them to come to him for life; and Christ says
plainly, “I am come that they might have life” (John 10:10). He hath no
need of thy designs, though thou hast need of his. Eternal life, pardon
of sin, and deliverance from wrath to come, Christ propounds to thee,
and these be the things that thou hast need of; besides, God will be
gracious and merciful to worthless, undeserving wretches; come then as
such an one, and lay no stumblingblocks in the way to him, but come to
him for life, and live (John 5:34; 10:10; 3:36; Matt 1:21; Prov
8:35,36; 1 Thess 1:10; John 11:25,26).

When the jailer said, “Sirs, What must I do to be saved?” Paul did not
so much as once ask him, What is your end in this question? do you
design the glory of God, in the salvation of your soul? He had more
wit; he knew that such questions as these would have been but fools’
babbles about, instead of a sufficient salve5 “Which Cambell seeing,
though he could not salve, to so weighty a question as this. Wherefore,
since this poor wretch lacked salvation by Jesus Christ, I mean to be
saved from hell and death,” which he knew, now, was due to him for the
sins that he had committed, Paul bids him, like a poor condemned sinner
as he was, to proceed still in this his way of self-seeking, saying,
“Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts
16:30-32). I know that afterwards thou wilt desire to glorify Christ by
walking in the way of his precepts; but at present thou wantest life;
the avenger of blood is behind thee, and the devil like a roaring lion
is behind thee; well, come now, and obtain life from these; and when
thou hast obtained some comfortable persuasion that thou art made
partaker of life by Christ, then, and not till then, thou wilt say,
“Bless the Lord, O my soul, and all that is within me bless his holy
name. Bless the Lord, O my soul, and forget not all his benefits: 6 who
forgiveth all thine iniquities, who healeth all thy diseases; who
redeemeth thy life from destruction; who crowneth thee with
lovingkindness and tender mercies” (Psa 103:1-4).

Object. 3. But I cannot believe that I come to Christ aright, because
sometimes I am apt to question his very being and office to save.

Thus to do is horrible; but mayest thou not judge amiss in this matter?
How can I judge amiss, when I judge as I feel? Poor soul! Thou mayest
judge amiss for all that. Why, saith the sinner, I think that these
questionings come from my heart. Let me answer. That which comes from
thy heart, comes from thy will and affections, from thy understanding,
judgment, and conscience, for these must acquiesce in thy questioning,
if thy questioning be with thy heart. And how sayest thou, for to name
no more, dost thou with thy affection and conscience thus question?
Answ. No, my conscience trembles when such thoughts come into my mind;
and my affections are otherwise inclined.

Then I conclude, that these things are either suddenly injected by the
devil, or else are the fruits of that body of sin and death that yet
dwells within thee, or perhaps from both together.

If they come wholly from the devil, as they seem, because thy
conscience and affections are against them, or if they come from that
body of death that is in thee, and be not thou curious in inquiring
from whether of them they come, the safest way is to lay enough at thy
own door; nothing of this should hinder thy coming, nor make thee
conclude thou comest not aright. 7 And before I leave thee, let me a
little query with thee about this matter.

1. Dost thou like these wicked blasphemies? Answ. No, no, their
presence and working kills me.

2. Dost thou mourn for them, pray against them, and hate thyself
because of them? Answ. Yes, yes; but that which afflicts me is, I do
not prevail against them.

3. Dost thou sincerely choose, mightest thou have thy choice, that thy
heart might be affected and taken with the things that are best, most
heavenly, and holy? Answ. With all my heart, and death the next hour,
if it were God’s will, rather than thus to sin against him.

Well then, thy not liking of them, thy mourning for them, thy praying
against them, and thy loathing thyself because of them, with thy
sincere choosing of those thoughts for thy delectation that are
heavenly and holy, clearly declares, that these things are not
countenanced either with thy will, affections, understanding, judgment,
or conscience; and so, that thy heart is not in them, but that rather
they come immediately from the devil, or arise from the body of death
that is in thy flesh, of which thou oughtest thus to say, “Now, then,
it is no more I that do it, but sin that dwelleth in me” (Rom 7:17).

I will give thee a pertinent instance. In Deuteronomy 22, thou mayest
read of a betrothed damsel, one betrothed to her beloved, one that had
given him her heart and mouth, as thou hast given thyself to Christ;
yet was she met with as she walked in the field, by one that forced
her, because he was stronger than she. Well, what judgment now doth
God, the righteous judge, pass upon the damsel for this? “The man only
that lay with her,” saith God, “shall die. But unto the damsel thou
shalt do nothing; there is in the damsel no sin worthy of death. For,
as when a man riseth against his neighbour, and slayeth him, even so is
this matter; for he found her in the field, and the betrothed damsel
cried, and there was none to save her” (Deut 22:25-27).

Thou art this damsel. The man that forced thee with these blasphemous
thoughts, is the devil; and he lighteth upon thee in a fit place, even
in the field, as thou art wandering after Jesus Christ; but thou criest
out, and by thy cry did show, that thou abhorrest such wicked lewdness.
Well, the Judge of all the earth will do right; he will not lay the sin
at thy door, but at his that offered the violence. And for thy comfort
take this into consideration, that he came to heal them “that were
oppressed of the devil” (Acts 10:38).

Object. 4. But, saith another, I am so heartless, so slow, and, as I
think, so indifferent in my coming, that, to speak truth, I know not
whether my kind of coming ought to be called a coming to Christ.

Answ. You know that I told you at first, that coming to Christ is a
moving of the heart and affections towards him.

But, saith the soul, my dullness and indifferency in all holy duties,
demonstrate my heartlessness in coming; and to come, and not with the
heart, signifies nothing at all.

1. The moving of the heart after Christ is not to be discerned, at all
times, by thy sensible affectionate performance of duties, but rather
by those secret groanings and complaints which thy soul makes to God
against that sloth that attends thee in duties.

2. But grant it to be even as thou sayest it is, that thou comest so
slowly, &c., yet, since Christ bids them come that come not at all,
surely they may be accepted that come, though attended with those
infirmities which thou at present groanest under. He saith, “and him
that cometh;” he saith not, If they come sensible; so fast; but, “and
him that cometh to me I will in no wise cast out.” He saith also in the
ninth of Proverbs, “As for him that wanteth understanding,” that is, an
heart (for oftentimes the understanding is taken for the heart), “come,
eat of my bread, and drink of the wine which I have mingled.”

3. Thou mayest be vehement in thy spirit in coming to Jesus Christ, and
yet be plagued with sensible sloth; so was the church when she cried,
“Draw me, we will run after thee;” and Paul, when he said, “When I
would do good, evil is present with me” (Song 14; Rom 7; Gal 5:19). The
works, strugglings, and oppositions of the flesh, are more manifest
than are the works of the Spirit in our hearts, and so are sooner felt
than they. What then? Let us not be discouraged at the sight and
feeling of our own infirmities, but run the faster to Jesus Christ for
salvation.

4. Get thy heart warmed with the sweet promise of Christ’s acceptance
of the coming sinner, and that will make thee make more haste unto him.
Discouraging thoughts they are like unto cold weather, they benumb the
senses, and make us go ungainly about our business; but the sweet and
warm gleads8 of promise are like the comfortable beams of the sun,
which liven and refresh. 9 You see how little the bee and fly do play
in the air in winter; why, the cold hinders them from doing it; but
when the wind and sun is warm, who so busy as they?

5. But again, he that comes to Christ, flies for his life. Now, there
is no man that flies for his life, that thinks he speeds fast enough on
his journey; no, could he, he would willingly take a mile at a step. O
my sloth and heartlessness, sayest thou! “Oh that I had wings like a
dove! for then would I fly away, and be at rest. I would hasten my
escape from the windy storm and tempest” (Psa 55:6,8).

Poor coming soul, thou art like the man that would ride full gallop,
whose horse will hardly trot! Now, the desire of his mind is not to be
judged of by the slow pace of the dull jade he rides on, but by the
hitching, and kicking, and spurring, as he sits on his back. Thy flesh
is like this dull jade; it will not gallop after Christ; it will be
backward, though thy soul and heaven lie at stake. 10 But be of good
comfort, Christ judgeth not according to the fierceness of outward
motion (Mark 10:17) but according to the sincerity of the heart and
inward parts (John 1:47; Psa 51:6; Matt 26:41).

6. Ziba, in appearance, came to David much faster than did
Mephibosheth; but yet his heart was not so upright in him to David as
was his. It is true, Mephibosheth had a check from David; for, said he,
“Why wentest not thou with me, Mephibosheth?” But when David came to
remember that Mephibosheth was lame, for that was his plea—“thy servant
is lame” (2 Sam 19), he was content, and concluded, he would have come
after him faster than he did; and Mephibosheth appealed to David, who
was in those days as an angel of God, to know all things that are done
in the earth, if he did not believe that the reason of his backwardness
lay in his lameness, and not in his mind. Why, poor coming sinner, thou
canst not come to Christ with that outward swiftness of a courier as
many others do; but doth the reason of thy backwardness lie in thy mind
and will, or in the sluggishness of the flesh? Canst thou say
sincerely, “The spirit indeed is willing, but the flesh is weak” (Matt
26:41). Yea, canst thou appeal to the Lord Jesus, who knoweth perfectly
the very inmost thought of thy heart, that this is true? Then take this
for thy comfort, he hath said, “I will assemble her that halteth—I will
make her that halted a remnant,” (Micah 4:6), “and I will save her that
halteth” (Zeph 3:19). What canst thou have more from the sweet lips of
the Son of God? But,

7. I read of some that are to follow Christ in chains; I say, to come
after him in chains. “Thus saith the Lord, The labour of Egypt, and
merchandise of Ethiopia and of the Sabeans, men of stature, shall come
over unto thee, and they shall be thine: they shall come after thee: in
chains they shall come over, and they shall fall down unto thee: they
shall make supplication unto thee, saying—Surely there is none else” to
save (Isa 45:14). Surely they that come after Christ in chains, come to
him in great difficulty, because their steps, by the chains, are
straitened. And what chains are so heavy as those that discourage thee?
Thy chain, which is made up of guilt and filth, is heavy; it is a
wretched bond about thy neck, by which thy strength doth fail (Lam
1:14; 3:18). But come, though thou comest in chains; it is glory to
Christ that a sinner comes after him in chains. The chinking of thy
chains, though troublesome to thee, are not, nor can be obstruction to
thy salvation; it is Christ’s work and glory to save thee from thy
chains, to enlarge thy steps, and set thee at liberty. The blind man,
though called, surely could not come apace to Jesus Christ, but Christ
could stand still, and stay for him (Mark 10:49). True, “He rideth upon
the wings of the wind;” but yet he is long-suffering, and his
long-suffering is salvation to him that cometh to him (2 Peter 3:9).

8. Hadst thou seen those that came to the Lord Jesus in the days of his
flesh, how slowly, how hobblingly, they came to him, by reason of their
infirmities; and also how friendly, and kindly, and graciously, he
received them, and gave them the desire of their hearts, thou wouldest
not, as thou dost, make such objections against thyself, in thy coming
to Jesus Christ.

Object. 5. But, says another, I fear I come too late; I doubt I have
staid too long; I am afraid the door is shut.

Answ. Thou canst never come too late to Jesus Christ, if thou dost
come. This is manifest by two instances.

1. By the man that came to him at the eleventh hour. This man was idle
all the day long. He had a whole gospel day to come in, and he played
it all away save only the last hour thereof. But at last, at the
eleventh hour, he came, and goes into the vineyard to work with the
rest of the labourers, that had borne the burden and heat of the day.
Well, but how was he received by the lord of the vineyard? Why, when
pay-day came, he had even as much as the rest; yea, had his money
first. True, the others murmured at him; but what did the Lord Jesus
answer them? “Is thine eye evil, because I am good? I will give unto
this last, even as unto thee” (Matt 20:14,15).

2. The other instance is, the thief upon the cross. He came late also,
even as at an hour before his death; yea, he stayed from Jesus Christ
as long as he had liberty to be a thief, and longer too; for could he
have deluded the judge, and by lying words have escaped his just
condemnation, for ought I know, he had not come as yet to his Saviour;
but being convicted, and condemned to die, yea, fastened to the cross,
that he might die like a rogue, as he was in his life; behold the Lord
Jesus, when this wicked one, even now, desireth mercy at his hands,
tells him, and that without the least reflection upon him, for his
former misspent life, “To-day shalt thou be with me in paradise” (Luke
23:43). Let no man turn this grace of God into wantonness. My design is
now to encourage the coming soul.

Object. But is not the door of mercy shut against some before they die?

Answ. Yea; and God forbids that prayers should be made to him for them
(Jer 6:16; Jude 22).

Quest. Then, why may not I doubt that I may be one of these?

Answ. By no means, if thou art coming to Jesus Christ; because when God
shuts the door upon men, he gives them no heart to come to Jesus
Christ. “None come but those to whom it is given of the Father.” But
thou comest, therefore it is given to thee of the Father.

Be sure, therefore, if the Father hath given thee an heart to come to
Jesus Christ, the gate of mercy yet stands open to thee. For it stands
not with the wisdom of God to give strength to come to the birth, and
yet to shut up the womb, (Isa 66:9); to give grace to come to Jesus
Christ, and yet shut up the door of his mercy upon thee. “Incline your
ear,” saith he, “and come unto me: hear, and your soul shall live; and
I will make an everlasting covenant with you, even the sure mercies of
David” (Isa 55:3).

Object. But it is said, that some knocked when the door was shut.

Answ. Yes; but the texts in which these knockers are mentioned, are to
be referred unto the day of judgment, and not to the coming of the
sinner to Christ in this life. See the texts, Matthew 15:11, Luke
13:24,25. These, therefore, concern thee nothing at all, that art
coming to Jesus Christ, thou art coming NOW! “Now is the accepted time;
behold, now is the day of salvation” (2 Cor 6:2). Now God is upon the
mercy-seat; now Christ Jesus sits by, continually pleading the victory
of his blood for sinners; and now, even as long as this world lasts,
this word of the text shall still be free, and fully fulfilled; “And
him that cometh to me I will in no wise cast out.”

Sinner, the greater sinner thou art, the greater need of mercy thou
hast, and the more will Christ be glorified thereby. Come then, come
and try; come, taste and see how good the Lord is to an undeserving
sinner!

Object. 6. But, says another, I am fallen since I began to come to
Christ; therefore I fear I did not come aright, and so consequently
that Christ will not receive me.

Answ. Falls are dangerous, for they dishonour Christ, wound the
conscience, and cause the enemies of God to speak reproachfully. But it
is no good argument, I am fallen, therefore I was not coming aright to
Jesus Christ. If David, and Solomon, and Peter, had thus objected
against themselves, they had added to their griefs; and yet, at least
they had as much cause as thou. A man whose steps are ordered by the
Lord, and whose goings the Lord delights in, may yet be overtaken with
a temptation that may cause him to fall 11 (Psa 37:23,24). Did not
Aaron fall; yea, and Moses himself? What shall we say of Hezekiah and
Jehosaphat? There are, therefore, falls and falls; falls pardonable and
falls unpardonable. Falls unpardonable are falls against light, from
the faith, to the despising of, and trampling upon Jesus Christ and his
blessed undertakings (Heb 6:2-5; 10:28,29). Now, as for such, there
remains no more sacrifice for sin. Indeed, they have no heart, no mind,
no desire to come to Jesus Christ for life, therefore they must perish.
Nay, says the Holy Ghost, “It is impossible that they should be renewed
again unto repentance.” Therefore these God had no compassion for,
neither ought we; but for other falls though they be dreadful, and God
will chastise his people for them, they do not prove thee a graceless
man, one not coming to Jesus Christ for life.

It is said of the child in the gospel, that while “he was yet a coming,
the devil threw him down, and tare him” (Luke 9:42). Dejected sinner,
it is no wonder that thou hast caught a fall in coming to Jesus Christ.
Is it not rather to be wondered at, that thou hast not caught before
this a thousand times a thousand falls? considering, 1. What fools we
are by nature. 2. What weaknesses are in us. 3. What mighty powers the
fallen angels, our implacable enemies, are. 4. Considering also how
often the coming man is benighted in his journey; and also what
stumblingblocks do lie in his way. 5. Also his familiars, that were so
before, now watch for his halting, and seek by what means they may to
cause him to fall by the hand of their strong ones.

What then? Must we, because of these temptations, incline to fall? No.
Must we not fear falls? Yes. “Let him that thinketh he standeth take
heed lest he fall” (1 Cor 10:12). Yet let him not utterly be cast down;
“The Lord upholdeth all that fall, and raiseth up those that are bowed
down.” Make not light of falls! Yet, hast thou fallen? “Ye have,” said
Samuel, “done all this wickedness; yet turn not aside from following
the Lord,” but serve him with a perfect heart, and turn not aside, “for
the Lord will not forsake his people,” and he counteth the coming
sinner one of them, “because it hath pleased the Lord to make you his
people” (1 Sam 12:20-22).

[WHAT FORCE THERE IS IN THE PROMISE TO MAKE THEM COME TO CHRIST.]


SECOND, “Shall come to me.” Now we come to show WHAT FORCE THERE IS IN
THIS PROMISE TO MAKE THEM COME TO HIM. “All that the Father giveth me
shall come to me.” I will speak to this promise, First, In general.
Second, In particular.

[First], In general. This word SHALL is confined to these ALL that are
given to Christ. “All that the Father giveth me shall come to me.”
Hence I conclude,

1. That coming to Jesus Christ aright is an effect of their being, of
God, given to Christ before. Mark, They shall come. Who? Those that are
given. They come, then, because they were given, “thine they were, and
thou gavest them me.” Now, this is indeed a singular comfort to them
that are coming in truth to Christ, to think that the reason why they
come is, because they were given of the Father before to him. Thus,
then, may the coming soul reason with himself as he comes. Am I coming,
indeed, to Jesus Christ? This coming of mine is not to be attributed to
me or my goodness, but to the grace and gift of God to Christ. God gave
first my person to him, and, therefore, hath now given me a heart to
come.

2. This word, shall come, maketh thy coming not only the fruit of the
gift of the Father, but also of the purpose of the Son; for these words
are a Divine purpose; they show us the heavenly determination of the
Son. “The Father hath given them to me, and they shall; yea, they shall
come to me.” Christ is as full in his resolution to save those given to
him as is the Father in giving of them. Christ prizeth the gift of his
Father; he will lose nothing of it; he is resolved to save it every
whit by his blood, and to raise it up again at the last day; and thus
he fulfills his Father’s will, and accomplisheth his own desires (John
6:39).

3. These words, shall come, make thy coming to be also the effect of an
absolute promise; coming sinner, thou art concluded in a promise; thy
coming is the fruit of the faithfulness of an absolute promise. It was
this promise, by the virtue of which thou at first receivedst strength
to come; and this is the promise, by the virtue of which thou shalt be
effectually brought to him. It was said to Abraham, “At this time will
I come, and Sarah shall have a son.” This son was Isaac. Mark! “Sarah
shall have a son;” there is the promise. And Sarah had a son; there was
the fulfilling of the promise; and, therefore, was Isaac called the
child of the promise (Gen 17:19; 18:10; Rom 9:9).

Sarah shall have a son. But how, if Sarah be past age? Why, still the
promise continues to say, Sarah shall have a son. But how, if Sarah be
barren? Why, still the promise says, Sarah shall have a son. But
Abraham’s body is now dead? Why, the promise is still the same, Sarah
shall have a son. Thus, you see what virtue there is in an absolute
promise; it carrieth enough in its own bowels to accomplish the thing
promised, whether there be means or no in us to effect it. Wherefore,
this promise in the text, being an absolute promise, by virtue of it,
not by virtue of ourselves, or by our own inducements, do we come to
Jesus Christ: for so are the words of the text: “All that the Father
giveth me shall come to me.”

Therefore is every sincere comer to Jesus Christ called also a child of
the promise. “Now we, brethren, as Isaac was, are the children of
promise,” (Gal 4:28); that is, we are the children that God hath
promised to Jesus Christ, and given to him; yea, the children that
Jesus Christ hath promised shall come to him. “All that the Father
giveth me shall come.”

4. This word, shall come, engageth Christ to communicate all manner of
grace to those thus given him to make them effectually to come to him.
“They shall come;” that is, not if they will, but if grace, all grace,
if power, wisdom, a new heart, and the Holy Spirit, and all joining
together, can make them come. I say, this word, shall come, being
absolute, hath no dependence upon our own will, or power, or goodness;
but it engageth for us even God himself, Christ himself, the Spirit
himself. When God had made that absolute promise to Abraham, that Sarah
“should have a son,” Abraham did not at all look at any qualification
in himself, because the promise looked at none; but as God had, by the
promise, absolutely promised him a son; so he considered now not his
own body now dead, nor yet the barrenness of Sarah’s womb. “He
staggered not at the promise of God through unbelief; but was strong in
faith, giving glory to God; and being fully persuaded that what he had
promised he was able also to perform” (Rom 4:20,21). He had promised,
and had promised absolutely, Sarah shall have a son. Therefore, Abraham
looks that he, to wit, God, must fulfil the condition of it. Neither is
this expectation of Abraham disapproved by the Holy Ghost, but
accounted good and laudable; it being that by which he gave glory to
God. The Father, also, hath given to Christ a certain number of souls
for him to save; and he himself hath said, “They shall come to him.”
Let the church of God then live in a joyful expectation of the utmost
accomplishment of this promise; for assuredly it shall be fulfilled,
and not one thousandth part of a tittle thereof shall fail. “They SHALL
come to me.”

[Second, In particular.] And now, before I go any further, I will more
particularly inquire into the nature of an absolute promise.

1. We call that an absolute promise that is made without any condition;
or more fully thus: That is an absolute promise of God, or of Christ,
which maketh over to this or that man any saving, spiritual blessing,
without a condition to be done on our part for the obtaining thereof.
And this we have in hand is such an one. Let the best Master of Arts on
earth show me, if he can, any condition in this text depending upon any
qualification in us, which is not by the same promise concluded, shall
be by the Lord Jesus effected in us.

2. An absolute promise therefore is, as we say, without if or and; that
is, it requireth nothing of us, that itself might be accomplished. It
saith not, They shall, if they will; but they shall: not, they shall,
if they use the means; but, they shall. You may say, that a will and
the use of the means is supposed, though not expressed. But I answer,
No, by no means; that is, as a condition of this promise. If they be at
all included in the promise, they are included there as the fruit of
the absolute promise, not as if it expected the qualification to arise
from us. “Thy people shall be willing in the day of thy power” (Psa
110:3). That is another absolute promise. But doth that promise suppose
a willingness in us, as a condition of God’s making us willing? They
shall be willing, if they are willing; or, they shall be willing, if
they will be willing. This is ridiculous; there is nothing of this
supposed. The promise is absolute as to us; all that it engageth for
its own accomplishment is, the mighty power of Christ and his
faithfulness to accomplish.

3. The difference, therefore, betwixt the absolute and conditional
promise is this:

(1.) They differ in their terms. The absolute promises say, I will, and
you shall: the other, I will, if you will; or, Do this, and thou shalt
live (Jer 4:1; 31:31-33; Eze 18:30-32; 36:24-34; Heb 8:7-13; Matt
19:21).

(2.) They differ in their way of communicating of good things to men;
the absolute ones communicate things freely, only of grace; the other,
if there be that qualification in us, that the promise calls for, not
else.

(3.) The absolute promises therefore engage God, the other engage us: I
mean, God only, us only.

(4.) Absolute promises must be fulfilled; conditional may, or may not
be fulfilled. The absolute ones must be fulfilled, because of the
faithfulness of God; the other may not, because of the unfaithfulness
of men.

(5.) Absolute promises have therefore a sufficiency in themselves to
bring about their own fulfilling; the conditional have not so. The
absolute promise is therefore a big-bellied promise, because it hath in
itself a fullness of all desired things for us; and will, when the time
of that promise is come, yield to us mortals that which will verily
save us; yea, and make us capable of answering of the demands of the
promise that is conditional.

4. Wherefore, though there be a real, yea, an eternal difference, in
these things, with others, betwixt the conditional and absolute
promise; yet again, in other respects, there is a blessed harmony
betwixt them; as may be seen in these particulars. The conditional
promise calls for repentance, the absolute promise gives it (Acts
5:31). The conditional promise calls for faith, the absolute promise
gives it (Zeph 3:12; Rom 15:12). The conditional promise calls for a
new heart, the absolute promise gives it (Eze 36:25,26). The
conditional promise calleth for holy obedience, the absolute promise
giveth it, or causeth it (Eze 36:27).

5. And as they harmoniously agree in this, so again the conditional
promise blesseth the man, who by the absolute promise is endued with
its fruit. As, for instance, the absolute promise maketh men upright;
and then the conditional follows, saying, “Blessed are the undefiled in
the way, who walk in the law of the Lord” (Psa 119:1). The absolute
promise giveth to this man the fear of the Lord; and then the
conditional followeth, saying, “Blessed is every one that feareth the
Lord” (Psa 128:1). The absolute promise giveth faith, and then this
conditional follows, saying, “Blessed is she that believed” (Zeph 3:12;
Luke 1:45). The absolute promise brings free forgiveness of sins; and
then says the condition, “Blessed are they whose iniquities are
forgiven, and whose sins are covered” (Rom 4:7). The absolute promise
says, that God’s elect shall hold out to the end; then the conditional
follows with his blessings, “He that shall endure unto the end, the
same shall be saved” (1 Peter 1:4-6; Matt 24:13).

Thus do the promises gloriously serve one another and us, in this their
harmonious agreement.

Now, the promise under consideration is an absolute promise. “All that
the Father giveth me shall come to me.”

This promise therefore is, as is said, a big-bellied promise, and hath
in itself all those things to bestow upon us that the conditional
calleth for at our hands. They shall come! Shall they come? Yes, they
shall come. But how, if they want those things, those graces, power,
and heart, without which they cannot come? Why, Shall-come answereth
all this, and all things else that may in this manner be objected. And
here I will take the liberty to amplify things.

[Objections to the absoluteness of this promise (the force of
SHALL-COME) answered.]

Object. 1. But they are dead, dead in trespasses and sins, how shall
they then come?

Answ. Why, Shall-come can raise them from this death. “The hour is
coming, and now is, when the dead shall hear the voice of the Son of
God, and they that hear shall live.” Thus, therefore, is this
impediment by Shall-come removed out of the way. They shall heal, they
shall live.

Object. 2. But they are Satan’s captives; he takes them captive at his
will, and he is stronger than they: how then can they come?

Answ. Why, Shall-come hath also provided an help for this. Satan had
bound that daughter of Abraham so, that she could by no means lift up
herself; but yet Shall-come set her free both in body and soul. Christ
will have them turned from the power of Satan to God. But what! Must it
be, if they turn themselves, or do something to merit of him to turn
them? No, he will do it freely, of his own good will. Alas! Man, whose
soul is possessed by the devil, is turned whithersoever that governor
listeth, is taken captive by him, notwithstanding its natural powers,
at his will; but what will he do? Will he hold him when Shall-come puts
forth itself, will he then let12 him, for coming to Jesus Christ? No,
that cannot be! His power is but the power of a fallen angel, but
Shall-come is the Word of God. Therefore Shall-come must be fulfilled;
“and the gates of hell shall not prevail against it.”

There were seven devils in Mary Magdalene, too many for her to get from
under the power of; but when the time was come that Shall-come was to
be fulfilled upon her, they give place, fly from her, and she comes
indeed to Jesus Christ, according as it is written, “All that the
Father giveth me shall come to me.”

The man that was possessed with a legion, (Mark 5), was too much by
them captivated for him by human force to come; yea, had he had, to
boot, all the men under heaven to help him, had he that said, He shall
come, withheld his mighty power: but when this promise was to be
fulfilled upon him, then he comes; nor could all their power hinder his
coming. It was also this Shall-come that preserved him from death; when
by these evil spirits he was hurled hither and thither; and it was by
the virtue of Shall-come that at last he was set at liberty from them,
and enabled indeed to come to Christ. “All that the Father giveth me
shall come to me.”

Object. 3. They shall, you say; but how if they will not; and, if so,
then what can Shall-come do?

Answ. True, there are some men say, “We are lords; we will come no more
unto thee” (Jer 2:31). But as God says in another case, if they are
concerned in Shall-come to me, they “shall know whose words shall
stand, mine or theirs” (Jer 41:28). Here, then, is the case; we must
now see who will be the liar, he that saith, I will not; or he that
saith, He shall come to me. You shall come, says God; I will not come,
saith the sinner. Now, as sure as he is concerned in this Shall-come,
God will make that man eat his own words; for I will not, is the
unadvised conclusion of a crazy-headed sinner; but Shall-come was
spoken by him that is of power to perform his word. “Son, go work
to-day in my vineyard,” said the Father. But he answered, and said, I
will not come. What now? will he be able to stand to his refusal? will
he pursue his desperate denial? No, “he afterwards repented and went.”
But how came he by that repentance? Why, it was wrapped up for him in
the absolute promise; and therefore, notwithstanding he said, “I will
not, he afterwards repented and went.” By this parable Jesus Christ
sets forth the obstinacy of the sinners of the world, as touching their
coming to him; they will not come, though threatened: yea, though life
be offered them upon condition of coming.

But now, when Shall-come, the absolute promise of God, comes to be
fulfilled upon them, then they come; because by that promise a cure is
provided against the rebellion of their will. “Thy people shall be
willing in the day of thy power”(Psa 110:3). Thy people, what people?
Why, the people that thy Father hath given thee. The obstinacy and
plague that is in the will of that people, shall be taken away; and
they shall be made willing; Shall-come will make them willing to come
to thee.

He that had seen Paul in the midst of his outrages against Christ, his
gospel, and people, would hardly have thought that he would ever have
been a follower of Jesus Christ, especially since he went not against
his conscience in his persecuting of them. He thought verily that he
ought to do what he did. But we may see what Shall-come can do, when it
comes to be fulfilled upon the soul of a rebellious sinner: he was a
chosen vessel, given by the Father to the Son; and now the time being
come that Shall-come was to take him in hand, behold, he is
over-mastered, astonished, and with trembling and reverence, in a
moment becomes willing to be obedient to the heavenly call (Acts 9).

And were not they far gone, that you read of, (Acts 2) who had their
hands and hearts in the murder of the Son of God; and to show their
resolvedness never to repent of that horrid fact, said, “His blood be
on us and on our children?” But must their obstinacy rule? Must they be
bound to their own ruin, by the rebellion of their stubborn wills? No,
not those of these the Father gave to Christ; wherefore, at the times
appointed, Shall-come breaks in among them; the absolute promise takes
them in hand; and then they come indeed, crying out to Peter, and the
rest of the apostles, “Men and brethren, what shall we do?” No
stubbornness of man’s will can stand, when God hath absolutely said the
contrary; Shall-come can make them come “as doves to their windows,”
that had afore resolved never to come to him.

The Lord spake unto Manasseh, and to his people, by the prophets, but
would he hear? No, he would not. But shall Manasseh come off thus? No,
he shall not. Therefore, he being also one of those whom the Father had
given to the Son, and so falling within the bounds and reach of
Shall-come, at last Shall-come takes him in hand, and then he comes
indeed. He comes bowing and bending; he humbles himself greatly, and
made supplication to the Lord, and prayed unto him; and he was
entreated of him, and had mercy upon him (2 Chron 30:10).

The thief upon the cross, at first, did rail with his fellow upon Jesus
Christ; but he was one that the Father had given to him, and,
therefore, Shall-come must handle him and his rebellious will. And
behold, so soon as he is dealt withal, by virtue of that absolute
promise, how soon he buckleth, leaves his railing, falls to
supplicating of the Son of God for mercy; “Lord,” saith he, “Remember
me when thou comest into thy kingdom” (Matt 27:44; Luke 23:40-42).

Object. 4. They shall come, say you, but how if they be blind, and see
not the way? For some are kept off from Christ, not only by the
obstinacy of their will, but by the blindness of their mind. Now, if
they be blind, how shall they come?

Answ. The question is not, Are they blind? But, Are they within the
reach and power of Shall-come? If so, that Christ that said, they shall
come, will find them eyes, or a guide or both, to bring them to
himself. “Must is for the king.” If they shall come, they shall come.
No impediment shall hinder.

The Thessalonians’ darkness did not hinder them from being the children
of light; “I am come,” said Christ, “that they which see not might
see.” And if he saith, See, ye “blind that have eyes,” who shall hinder
it? (Eph 5:8; John 9:39; Isa 29:18; 43:8).

This promise, therefore, is, as I said, a big-bellied promise, having
in the bowels of it, all things that shall occur to the complete
fulfilling of itself. They shall come. But it is objected, that they
are blind. Well, Shall-come is still the same, and continueth to say,
“They shall come to me.” Therefore he saith again, “I will bring the
blind by a way that they know not, I will lead them in paths that they
have not known; I will make darkness light before them, and crooked
things straight. These things will I do unto them, and not forsake
them” (Isa 42:16).

Mark, I will bring them, though they be blind; I will bring them by a
way they know not; I will—I will; and therefore “they shall come to
me.”

Object. 5. But how, if they have exceeded many in sin, and so made
themselves far more abominable? They are the ringleading sinners in the
county, the town, or family.

Answ. What then? Shall that hinder the execution of Shall-come? It is
not transgressions, nor sins, nor all their transgressions in all their
sins, if they by the Father are given to Christ to save them, that
shall hinder this promise, that it should not be fulfilled upon them.
“In those days, and in that time,” saith the Lord, “the iniquity of
Israel shall be sought for, and there shall be none; and the sins of
Judah, and they shall not be found” (Jer 50:20). Not that they had
none, for they abounded in transgression, (2 Chron 33:9; Eze 16:48),
but God would pardon, cover, hide, and put them away, by virtue of his
absolute promise, by which they are given to Christ to save them. “And
I will cleanse them from all their iniquity, whereby they have sinned
against me; and I will pardon all their iniquities, whereby they have
transgressed against me. And it shall be to me a name of joy, a praise,
and an honour before all the nations of the earth, which shall bear all
the good that I do unto them; and they shall fear and tremble for all
the goodness and for all the prosperity that I procure unto it” (Jer
33:8,9).

Object. 6. But how, if they have not faith and repentance? How shall
they come then?

Answ. Why, he that saith, They shall come, shall he not make it good?
If they shall come, they shall come; and he that hath said, they shall
come, if faith and repentance be the way to come, as indeed they are,
then faith and repentance shall be given to them! for Shall-come must
be fulfilled on them.

1. Faith shall be given them. “I will also leave in the midst of thee
an afflicted and poor people, and they shall trust in the name of the
Lord.” “There shall be a root of Jesse, and he that shall rise to reign
over the Gentiles; in him shall the Gentiles trust” (Zeph 3:12; Rom
15:12).

2. They shall have repentance. He is exalted to give repentance. “They
shall come weeping, and seeking the Lord their God.” And again, “With
weeping and supplication will I lead them” (Acts 5:31; Jer 31:9).

I told you before, that an absolute promise hath all conditional ones
in the belly of it, and also provision to answer all those
qualifications, that they propound to him that seeketh for their
benefit. And it must be so; for if Shall-come be an absolute promise,
as indeed it is, then it must be fulfilled upon every of those
concerned therein. I say, it must be fulfilled, if God can by grace,
and his absolute will, fulfil it. Besides, since coming and believing
is all one, according to John 6:35, “He that cometh to me shall never
hunger, and he that believeth on me shall never thirst,” then, when he
saith they shall come, it is as much as to say, they shall believe, and
consequently repent, to the saving of the soul.

So then the present want of faith and repentance cannot make this
promise of God of none effect; because that this promise hath in it to
give what others call for and expect. I will give them an heart, I will
give them my Spirit, I will give them repentance, I will give them
faith. Mark these words: “If any man be in Christ, he is a new
creature.” But how came he to be a “new creature,” since none can
create but God? Why, God indeed doth make them “new creatures.”
“Behold,” saith he, “I make all things new.” And hence it follows, even
after he had said they are “new creatures,” “and all things are of
God;” that is, all this new creation standeth in the several
operations, and special workings of the Spirit of grace, who is God (2
Cor 5:17,18).

Object. 7. But how shall they escape all those dangerous and damnable
opinions, that, like rocks and quicksands, are in the way in which they
are going?

Answ. Indeed this age is an age of errors, if ever there was an age of
errors in the world; but yet the gift of the Father, laid claim to by
the Son in the text, must needs escape them, and in conclusion come to
him. There are a company of Shall-comes in the Bible that doth secure
them; not but that they may be assaulted by them; yea, and also for the
time entangled and detained by them from the Bishop of their souls, but
these Shall-comes will break those chains and fetters, that those given
to Christ are entangled in, and they shall come, because he hath said
they shall come to him.

Indeed, errors are like that whore of whom you read in the Proverbs,
that sitteth in her seat in the high places of the city, “to call
passengers who go right on their ways” (Prov 9:13-16). But the persons,
as I said, that by the Father are given to the Son to save them, are,
at one time or other, secured by “shall come to me.”

And therefore of such it is said, God will guide them with his eye,
with his counsels, by his Spirit, and that in the way of peace; by the
springs of water, and into all truth (Psa 32:8; 73:24; John 16:13; Luke
1:79; Isa 49:10). So then he that hath such a guide, and all that the
Father giveth to Christ shall have it, he shall escape those dangers,
he shall not err in the way; yea, though he be a fool, he shall not err
therein, (Isa 35:8), for of every such an one it is said, “Thine ears
shall hear a word behind thee, saying, This is the way, walk ye in it,
when ye turn to the right hand, and when ye turn to the left” (Isa
30:21).

There were thieves and robbers before Christ’s coming, as there are
also now; but, said he, “The sheep did not hear them.” And why did they
not hear them, but because they were under the power of Shall-come,
that absolute promise, that had that grace in itself to bestow upon
them, as could make them able rightly to distinguish of voices, “My
sheep hear my voice.” But how came they to hear it? Why, to them it is
given to know and to hear, and that distinguishingly (John 10:8,16;
5:25; Eph 5:14).

Further, The very plain sentence of the text makes provision against
all these things; for, saith it, “All that the Father giveth me shall
come to me;” that is, shall not be stopped, or be allured to take up
anywhere short of ME, nor shall they turn aside, to abide with any
besides ME.

[Import of the words TO ME.]

“Shall come TO ME.”—To me. By these words there is further insinuated,
though not expressed, a double cause of their coming to him. First.
There is in Christ a fullness of all-sufficiency of that, even of all
that which is needful to make us happy. Second. Those that indeed come
to him, do therefore come to him that they may receive it at his hand.

First. For the first of these, there is in Christ a fullness of
all-sufficiency of all that, even of all that which is needful to make
us happy. Hence it is said, “For it pleased the Father that in him
should all fullness dwell” (Col 1:19). And again, “Of his fullness have
all we received, and grace for grace” (John 1:16). It is also said of
him, that his riches are unsearchable—“the unsearchable riches of
Christ” (Eph 3:8). Hear what he saith of himself, “Riches and honour
are with me; yea, durable riches and righteousness. My fruit is better
than gold, yea, than fine gold; and my revenue than choice silver. I
lead in the way of righteousness, in the midst of the paths of
judgment; that I may cause those that love me to inherit substance. And
I will fill their treasures” (Prov 8:18-21).

This in general. But, more particularly,

1. There is that light in Christ, that is sufficient to lead them out
of, and from all that darkness, in the midst of which all others, but
them that come to him, stumble, and fall and perish: “I am the light of
the world,” saith he, “he that followeth me shall not walk in darkness,
but shall have the light of life” (John 8:12). Man by nature is in
darkness, and walketh in darkness, and knows not whither he goes, for
darkness hath blinded his eyes; neither can anything but Jesus Christ
lead men out of this darkness. Natural conscience cannot do it; the ten
commandments, though in the heart of man, cannot do it. This
prerogative belongs only to Jesus Christ.

2. There is that life in Christ, that is to be found nowhere else (John
5:40). Life, as a principle in the soul, by which it shall be acted and
enabled to do that which through him is pleasing to God. “He that
believeth in,” or cometh to, “me,” saith he, as the Scripture hath
said, “out of his belly shall flow rivers of living water” (John 7:38).
Without this life a man is dead, whether he be bad, or whether he be
good; that is, good in his own, and other men’s esteem. There is no
true and eternal life but what is in the ME that speaketh in the text.

There is also life for those that come to him, to be had by faith in
his flesh and blood. “He that eateth me, even he shall live by me”
(John 6:57). And this is a life against that death that comes by the
guilt of sin, and the curse of the law, under which all men are, and
for ever must be, unless they eat the ME that speaks in the text.
“Whoso findeth ME,” saith he, “findeth life;” deliverance from that
everlasting death and destruction, that, without me, he shall be
devoured by (Prov 8:35). Nothing is more desirable than life, to him
that hath in himself the sentence of condemnation; and here only is
life to be found. This life, to wit, eternal life, this life is in his
Son; that is, in him that saith in the text, “All that the Father hath
given me shall come to me” (1 John 5:10).

3. The person speaking in the text, is he alone by whom poor sinners
have admittance to, and acceptance with the Father, because of the
glory of his righteousness, by and in which he presenteth them amiable
and spotless in his sight; neither is there any way besides him so to
come to the Father: “I am the way,” says he, “and the truth, and the
life; no man cometh to the Father but by me” (John 14:6). All other
ways to God are dead and damnable; the destroying cherubim stand with
flaming swords, turning every way to keep all others from his presence
(Gen 3:24). I say, all others but them that come by him. “I am the
door; by me,” saith he, “if any man enter in, he shall be saved” (John
10:9).

The person speaking in the text is HE, and only HE, that can give
stable and everlasting peace; therefore, saith he, “My peace I give
unto you.” My peace, which is a peace with God, peace of conscience,
and that of an everlasting duration. My peace, peace that cannot be
matched, “not as the world giveth, give I unto you;” for the world’s
peace is but carnal and transitory, but mine is Divine and eternal.
Hence it is called the peace of God, and that passeth all
understanding.

4. The person speaking in the text hath enough of all things truly
spiritually good, to satisfy the desires of every longing soul. “Jesus
stood and cried, saying, If any man thirst, let him come unto me, and
drink.” And to him that is athirst, “I will give of the fountain of the
water of life freely” (John 7:37, Rev 21:6).

5. With the person speaking in the text is power to perfect and defend,
and deliver those that come to him for safe-guard. “All power,” saith
he, “is given unto me in heaven and earth” (Matt 28:18).

Thus might I multiply instances in this nature in abundance. But,

Second. They that in truth do come to him, do therefore come to him
that they might receive it at his hand. They come for light, they come
for life, they come for reconciliation with God: they also come for
peace, they come that their soul may be satisfied with spiritual good,
and that they may be protected by him against all spiritual and eternal
damnation; and he alone is able to give them all this, to the filling
of their joy to the full, as they also find when they come to him. This
is evident,

1. From the plain declaration of those that already are come to him.
“Being justified by faith, we have peace with God through our Lord
Jesus Christ, by whom also we have access by faith into this grace
wherein we stand, and rejoice in hope of the glory of God” (Rom 5:1,2).

2. It is evident also, in that while they keep their eyes upon him,
they never desire to change him for another, or to add to themselves
some other thing, together with him, to make up their spiritual joy.
“God forbid,” saith Paul, “that I should glory, save in the cross of
our Lord Jesus Christ.” “Yea, doubtless, and I count all things but
loss for the excellency of the knowledge of Christ Jesus my Lord: for
whom I have suffered the loss of all things, and do count them but
dung, that I may win Christ, and be found in him, not having mine own
righteousness, which is of the law, but that which is through the faith
of Christ, the righteousness which is of God by faith” (Phil 3:8,9).

3. It is evident also, by their earnest desires that others might be
made partakers of their blessedness. “Brethren,” said Paul, “my heart’s
desire and prayer to God for Israel is, that they might be saved.” That
is, that way that he expected to be saved himself. As he saith also to
the Galatians, “Brethren,” saith he, “I beseech you, be as I am; for I
am as ye are;” that is, I am a sinner as you are. Now, I beseech you,
seek for life, as I am seeking of it; as who should say, For there is a
sufficiency in the Lord Jesus both for me and you.

4. It is evident also, by the triumph that such men make over all their
enemies, both bodily and ghostly: “Now thanks be unto God,” said Paul,
“which always causeth us to triumph in Christ.” And, “who shall
separate us from the love of Christ” our Lord? and again, “O death,
where is thy sting? O grave, where is thy victory? The sting of death
is sin, and the strength of sin is the law; but thanks be to God, which
giveth us the victory through our Lord Jesus Christ” (2 Cor 2:14; Rom
8:35; 1 Cor 15:55,56).

5. It is evident also, for that they are made by the glory of that
which they have found in him, to suffer and endure what the devil and
hell itself hath or could invent, as a means to separate them from him.
Again, “Who shall separate us from the love of Christ? Shall
tribulation, or distress, or persecution, or famine, or nakedness, or
peril, or sword? as it is written, For thy sake we are killed all the
day long, we are accounted as sheep for the slaughter. Nay, in all
these things we are more than conquerors, through him that loved us.
For I am persuaded, that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come, nor
height, nor depth, nor any other creature, shall be able to separate us
from the love of God which is in Christ Jesus our Lord” (Rom 8:35-39).

“Shall come TO ME.” Oh! the heart-attracting glory that is in Jesus
Christ, when he is discovered, to draw those to him that are given to
him of the Father; therefore those that came of old, rendered this as
the cause of their coming to him: “And we beheld his glory, as of the
only begotten of the Father” (John 1:14). And the reason why others
come not, but perish in their sins, is for want of a sight of his
glory: “If our gospel be hid, it is hid to them that are lost: in whom
the God of this world hath blinded the minds of them that believe not,
lest the light of the glorious gospel of Christ, who is the image of
God, should shine unto them” (2 Cor 4:3,4).

There is therefore heart-pulling glory in Jesus Christ, which, when
discovered, draws the man to him; wherefore by shall come to me, Christ
may mean, when his glory is discovered, then they must come, then they
shall come to me. Therefore, as the true comers come with weeping and
relenting, as being sensible of their own vileness, so again it is
said, that “the ransomed of the Lord shall return, and come to Zion
with songs and everlasting joy upon their heads; they shall obtain joy
and gladness, and sorrow and sighing shall flee away.” That is, at the
sight of the glory of that grace that shows itself to them now in the
face of our Lord Jesus Christ, and in the hopes that they now have of
being with him in the heavenly tabernacles. Therefore it saith again,
“With gladness and rejoicing shall they be brought; they shall enter
into the King’s palace” (Isa 35:10; 51:11; Psa 45:15). There is
therefore heart-attracting glory in the Lord Jesus Christ, which, when
discovered, subjects the heart to the Word, and makes us come to him.

It is said of Abraham, that when he dwelt in Mesopotamia, “the God of
glory appeared unto him,” saying, “Get thee out of thy country.” And
what then? Why, away he went from his house and friends, and all the
world could not stay him. “Now,” as the Psalmist says, “Who is this
King of glory?” he answers, “The Lord, mighty in battle” (Psa 24:8).
And who was that, but he that “spoiled principalities and powers,” when
he did hang upon the tree, triumphing over them thereon? And who was
that but Jesus Christ, even the person speaking in the text? Therefore
he said of Abraham, “He saw his day. Yea,” saith he to the Jews, “your
father Abraham rejoiced to see my day, and he saw it, and was glad”
(Col 2:15; James 2:23; John 8:56).

Indeed, the carnal man says, at least in his heart, “There is no form
or comeliness in Christ; and when we shall see him, there is no beauty
that we should desire him,” (Isa 53:2); but he lies. This he speaks, as
having never seen him. But they that stand in his house, and look upon
him through the glass of his Word, by the help of his Holy Spirit, they
will tell you other things. “But we all,” say they, “with open face,
beholding as in a glass the glory of the Lord, are changed into the
same image from glory to glory” (2 Cor 3:18). They see glory in his
person, glory in his undertakings, glory in the merit of his blood, and
glory in the perfection of his righteousness; yea, heart-affecting,
heart-sweetening, and heart-changing glory!

Indeed, his glory is veiled, and cannot be seen but as discovered by
the Father (Matt 11:27). It is veiled with flesh, with meanness of
descent from the flesh, and with that ignominy and shame that attended
him in the flesh; but they that can, in God’s light, see through these
things, they shall see glory in him; yea, such glory as will draw and
pull their hearts unto him.

Moses was the adopted son of Pharaoh’s daughter; and for aught I know,
had been king at last, had he now conformed to the present vanities
that were there at court; but he could not, he would not do it. Why?
What was the matter? Why! he saw more in the worst of Christ (bear with
the expression), than he saw in the best of all the treasures of the
land of Egypt. He “refused to be called the son of Pharaoh’s daughter;
choosing rather to suffer affliction with the people of God, than to
enjoy the pleasures of sin for a season; esteeming the reproach of
Christ greater riches than the treasures in Egypt; for he had respect
unto the recompence of the reward. He forsook Egypt, not fearing the
wrath of the king.” But what emboldened him thus to do? Why, “he
endured;” for he had a sight of the person speaking in the text. “He
endured, as seeing him who is invisible.” But I say, would a sight of
Jesus have thus taken away Moses’ heart from a crown, and a kingdom,
&c., had he not by that sight seen more in him than was to be seen in
them? (Heb 11:24-26).

Therefore, when he saith, shall come to me, he means, they shall have a
discovery of the glory of the grace that is in him; and the beauty and
glory of that is of such virtue, that it constraineth, and forceth,
with a blessed violency, the hearts of those that are given to him.

Moses, of whom we spake before, was no child when he was thus taken
with the beauteous glory of his Lord. He was forty years old, and so
consequently was able, being a man of that wisdom and opportunity as he
was, to make the best judgment of the things, and of the goodness of
them that was before him in the land of Egypt. But he, even he it was,
that set that low esteem upon the glory of Egypt, as to count it not
worth the meddling with, when he had a sight of this Lord Jesus Christ.
This wicked world thinks, that the fancies of a heaven, and a happiness
hereafter, may serve well enough to take the heart of such, as either
have not the world’s good things to delight in; or that are fools, and
know not how to delight themselves therein. But let them know again,
that we have had men of all ranks and qualities, that have been taken
with the glory of our Lord Jesus, and have left all to follow him. As
Abel, Seth, Enoch, Noah, Abraham, Isaac, Jacob, Moses, Samuel, David,
Solomon; and who not, that had either wit or grace, to savour heavenly
things? Indeed none can stand off from him, nor any longer hold out
against him to whom he reveals the glory of his grace.

[THE PROMISE TO THOSE COMING TO CHRIST.]


“AND HIM THAT COMETH TO ME I will in no wise cast out.”

By these words our Lord Jesus doth set forth yet more amply the great
goodness of his nature towards the coming sinner. Before, he said, They
shall come; and here he declareth, That with heart and affections he
will receive them. But, by the way, let me speak one word or two to the
seeming conditionality of this promise with which now I have to do.
“And him that cometh to me I will in no wise cast out.” Where it is
evident, may some say, that Christ’s receiving us to mercy depends upon
our coming, and so our salvation by Christ is conditional. If we come,
we shall be received; if not, we shall not; for that is fully intimated
by the words. The promise of reception is only to him that cometh. “And
him that cometh.” I answer, that the coming in these words mentioned,
as a condition of being received to life, is that which is promised,
yea, concluded to be effected in us by the promise going before. In
those latter words, coming to Christ is implicitly required of us; and
in the words before, that grace that can make us come is positively
promised to us. “All that the Father giveth me shall come to me; and
him that cometh to me I will in no wise cast out” thence. We come to
Christ, because it is said, We shall come; because it is given to us to
come. So that the condition which is expressed by Christ in these
latter words is absolutely promised in the words before. And, indeed,
the coming here intended is nothing else but the effect of “shall come
to me. They shall come, and I will not cast them out.”

“AND HIM THAT COMETH.”


He saith not, and him that is come, but him that cometh. To speak to
these words, First, In general. Second, More particularly.

[First.] In general. They suggest unto us these four things:—

1. That Jesus Christ doth build upon it, that since the Father gave his
people to him, they shall be enabled to come unto him. “And him that
cometh.” As who should say, I know that since they are given to me,
they shall be enabled to come unto me. He saith not, if they come, or I
suppose they will come; but, “and him that cometh.” By these words,
therefore, he shows us that he addresseth himself to the receiving of
them whom the Father gave to him to save them. I say, he addresseth
himself, or prepareth himself to receive them. By which, as I said, he
concludeth or buildeth upon it, that they shall indeed come to him. He
looketh that the Father should bring them into his bosom, and so stands
ready to embrace them.

2. Christ also suggesteth by these words, that he very well knoweth who
are given to him; not by their coming to him, but by their being given
to him. “All that the Father giveth me shall come to me; and him that
cometh,” &c. This him he knoweth to be one of them that the Father hath
given him; and, therefore, he received him, even because the Father
hath given him to him (John 10). “I know my sheep,” saith he. Not only
those that already have knowledge of him, but those, too, that yet are
ignorant of him. “Other sheep I have,” said he, “which are not of this
fold,” (John 10:16); not of the Jewish church, but those that lie in
their sins, even the rude and barbarous Gentiles. Therefore, when Paul
was afraid to stay at Corinth, from a supposition that some mischief
might befall him there; “Be not afraid,” said the Lord Jesus to him,
“but speak, and hold not thy peace—for I have much people in this city”
(Acts 18:9,10). The people that the Lord here speaks of were not at
this time accounted his, by reason of a work of conversion that already
had passed upon them, but by virtue of the gift of the Father; for he
had given them unto him. Therefore was Paul to stay here, to speak the
word of the Lord to them, that, by his speaking, the Holy Ghost might
effectually work over their souls, to the causing them to come to him,
who was also ready, with heart and soul, to receive them.

3. Christ, by these words, also suggesteth, that no more come unto him
than, indeed, are given him of the Father. For the him in this place is
one of the all that by Christ was mentioned before. “All that the
Father giveth me shall come to me;” and every him of that all, “I will
in no wise cast out.” This the apostle insinuateth, where he saith, “He
gave some, apostles; and some, prophets; and some, evangelists; and
some, pastors and teachers; for the perfecting of the saints, for the
work of the ministry, for the edifying of the body of Christ; till we
all come in the unity of the faith, and of the knowledge of the Son of
God, unto a perfect man, unto the measure of the stature of the
fullness of Christ” (Eph 4:11-13).

Mark, as in the text, so here he speaketh of all. “Until we all come.”
We all! all who? Doubtless, “All that the Father giveth to Christ.”
This is further insinuated, because he called this ALL the body of
Christ; the measure of the stature of the fullness of Christ. By which
he means the universal number given; to wit, the true elect church,
which is said to be his body and fullness (Eph 1:22,23).

4. Christ Jesus, by these words, further suggesteth, that he is well
content with this gift of the Father to him. “All that the Father
giveth me shall come to me; and him that cometh to me I will in no wise
cast out.” I will heartily, willingly, and with great content of mind,
receive him.

They show us, also, that Christ’s love in receiving is as large as his
Father’s love in giving, and no larger. Hence, he thanks him for his
gift, and also thanks him for hiding of him and his things from the
rest of the wicked (Matt 11:25; Luke 10:21). But,

Secondly, and more particularly, “And HIM that cometh.”

[Import of the word HIM.]

“And him.” This word him; by it Christ looketh back to the gift of the
Father; not only in the lump and whole of the gift, but to the every
him of that lump. As who should say, I do not only accept of the gift
of my Father in the general, but have a special regard to every of them
in particular; and will secure not only some, or the greatest part, but
every him, every dust. Not a hoof of all shall be lost or left behind.
And, indeed, in this he consenteth to his Father’s will, which is that
of all that he hath given him, he should lose nothing (John 6:39).

“And him.” Christ Jesus, also, by his thus dividing the gift of his
Father into hims, and by his speaking of them in the singular number,
shows what a particular work shall be wrought in each one, at the time
appointed of the Father. “And it shall come to pass in that day,” saith
the prophet, “that the Lord shall beat off from the channel of the
river unto the stream of Egypt, and ye shall be gathered one by one, O
ye children of Israel.” Here are the hims, one by one, to be gathered
to him by the Father (Isa 27:12).

He shows also hereby that no lineage, kindred, or relation, can at all
be profited by any outward or carnal union with the person that the
Father hath given to Christ. It is only him, the given HIM, the coming
him, that he intends absolutely to secure. Men make a great ado with
the children of believers; and oh the children of believers! 13 But if
the child of the believer is not the him concerned in this absolute
promise, it is not these men’s great cry, nor yet what the parent or
child can do, that can interest him in this promise of the Lord Christ,
this absolute promise.

AND HIM. There are divers sorts of persons that the Father hath given
to Jesus Christ; they are not all of one rank, of one quality; some are
high, some are low; some are wise, some fools; some are more civil, and
complying with the law; some more profane, and averse to him and his
gospel. Now, since those that are given to him are, in some sense, so
diverse; and again, since he yet saith, “And him that cometh,” &c., he,
by that, doth give us to understand that he is not, as men, for picking
and choosing, to take a best and leave a worst, but he is for him that
the Father hath given him, and that cometh to him. “He shall not alter
it, nor change it, a good for a bad, or a bad for a good,” (Lev 27:10);
but will take him as he is, and will save his soul.

There is many a sad wretch given by the Father to Jesus Christ; but not
one of them all is despised or slighted by him. It is said of those
that the Father hath given to Christ that they have done worse than the
heathen; that they were murderers, thieves, drunkards, unclean persons,
and what not; but he has received them, washed them, and saved them. A
fit emblem of this sort is that wretched instance mentioned in the 16th
of Ezekiel, that was cast out in a stinking condition, to the loathing
of its person, in the days that it was born; a creature in such a
wretched condition, that no eye pitied, to do any of the things there
mentioned unto it, or to have compassion upon it; no eye but his that
speaketh in the text.

AND HIM. Let him be as red as blood, let him be as red as crimson. Some
men are blood-red sinners, crimson-sinners, sinners of a double die;
dipped and dipped again, before they come to Jesus Christ. Art thou
that readest these lines such an one? Speak out, man! Art thou such an
one? and art thou now coming to Jesus Christ for the mercy of
justification, that thou mightest be made white in his blood, and be
covered with his righteousness? Fear not; forasmuch as this thy coming
betokeneth that thou art of the number of them that the Father hath
given to Christ; for he will in no wise cast thee out. “Come now,”
saith Christ, “and let us reason together; though your sins be as
scarlet, they shall be as white as snow; though they be red like
crimson, they shall be as wool” (Isa 1:18).

AND HIM. There was many a strange HIM came to Jesus Christ, in the days
of his flesh; but he received them all, without turning any away;
speaking unto them “of the kingdom of God, and healed them that had
need of healing” (Luke 9:11; 4:40). These words, AND HIM, are therefore
words to be wondered at. That not one of them who, by virtue of the
Father’s gift, and drawing, are coming to Jesus Christ, I say, that not
one of them, whatever they have been, whatever they have done, should
be rejected or set by, but admitted to a share in his saving grace. It
is said in Luke, that the people “wondered at the gracious words which
proceeded out of his mouth” (4:22). Now this is one of his gracious
words; these words are like drops of honey, as it is said, “Pleasant
words are as an honey-comb, sweet to the soul, and health to the bones”
(Prov 16:24). These are gracious words indeed, even as full as a
faithful and merciful High-priest could speak them. Luther saith, “When
Christ speaketh, he hath a mouth as wide as heaven and earth.” That is,
to speak fully to the encouragement of every sinful him that is coming
to Jesus Christ. And that his word is certain, hear how himself
confirms it: “Heaven and earth,” saith he, “shall pass away; but my
words shall not pass away” (Isa 51:6; Matt 24:35).

It is also confirmed by the testimony of the four evangelists, who gave
faithful relation of his loving reception of all sorts of coming
sinners, whether they were publicans, harlots, thieves, possessed of
devils, bedlams, and what not (Luke 19:1-10; Matt 21:31; Luke 15;
23:43; Mark 16:9; 5:1-9).

This, then, shows us, 1. “The greatness of the merits of Christ.” 2.
The willingness of his heart to impute them for life to the great, if
coming, sinners.

1. This shows us the greatness of the merits of Christ; for it must not
be supposed, that his words are bigger than his worthiness. He is
strong to execute his word. He can do, as well as speak. He can do
exceeding abundantly more than we ask or think, even to the uttermost,
and outside of his word (Eph 3:20). Now, then, since he concludeth any
coming HIM; it must be concluded, that he can save to the uttermost
sin, any coming HIM.

Do you think, I say, that the Lord Jesus did not think before he spake?
He speaks all in righteousness, and therefore by his word we are to
judge how mighty he is to save (Isa 63:1). He speaketh in
righteousness, in very faithfulness, when he began to build this
blessed gospel-fabric, the text; it was for that he had first sat down,
and counted the cost; and for that, he knew he was able to finish it!
What, Lord, any him? any him that cometh to thee? This is a Christ
worth looking after, this is a Christ worth coming to!

This, then, should learn us diligently to consider the natural force of
every word of God; and to judge of Christ’s ability to save, not by our
sins, or by our shallow apprehensions of his grace; but by his word,
which is the true measure of grace. And if we do not judge thus, we
shall dishonour his grace, lose the benefit of his word, and needlessly
fright ourselves into many discouragements though coming to Jesus
Christ. Him, any him that cometh, hath sufficient from this word of
Christ, to feed himself with hopes of salvation. As thou art therefore
coming, O thou coming sinner, judge thou, whether Christ can save thee
by the true sense of his words: judge, coming sinner, of the efficacy
of his blood, of the perfection of his righteousness, and of the
prevalency of his intercession, by his word. “And him,” saith he, “that
cometh to me I will in no wise cast out.” “In no wise,” that is, for no
sin. Judge therefore by his word, how able he is to save thee. It is
said of God’s sayings to the children of Israel, “There failed not
aught of any good thing which the Lord had spoken unto the house of
Israel; all came to pass” (Josh 21:45). And again, “Not one thing hath
failed of all the good things which the Lord your God spake concerning
you, all are come to pass unto you; and not one thing hath failed
thereof” (Josh 23:14).

Coming sinner, what promise thou findest in the word of Christ, strain
it whither thou canst, so thou dost not corrupt it, and his blood and
merits will answer all; what the word saith, or any true consequence
that is drawn therefrom, that we may boldly venture upon. As here in
the text he saith, “And him that cometh,” indefinitely, without the
least intimation of the rejection of any, though never so great, if he
be a coming sinner. Take it then for granted, that thou, whoever thou
art, if coming, art intended in these words; neither shall it injure
Christ at all, if, as Benhadad’s servants served Ahab, thou shalt catch
him at his word. “Now,” saith the text, “the man did diligently observe
whether anything would come from him,” to wit, any word of grace; “and
did hastily catch it.” And it happened that Ahab had called Benhadad
his brother. The man replied, therefore, “Thy brother Benhadad!” (1
Kings 20:33), catching him at his word. Sinner, coming sinner, serve
Jesus Christ thus, and he will take it kindly at thy hands. When he in
his argument called the Canaanitish woman dog, she catched him at it,
and saith, “Truth, Lord; yet the dogs eat of the crumbs which fall from
their master’s table.” I say, she catched him thus in his words, and he
took it kindly, saying, “O woman great is thy faith; be it unto thee
even as thou wilt” (Matt 15:28). Catch him, coming sinner, catch him in
his words, surely he will take it kindly, and will not be offended at
thee.

2. The other thing that I told you is showed from these words, is this:
The willingness of Christ’s heart to impute his merits for life to the
great, if coming sinner. “And him that cometh to me I will in no wise
cast out.”

The awakened coming sinner doth not so easily question the power of
Christ, as his willingness to save him. Lord, “if thou wilt, thou
canst,” said one (Mark 1:40). He did not put the if upon his power, but
upon his will. He concluded he could, but he was not as fully of
persuasion that he would. But we have the same ground to believe he
will, as we have to believe he can; and, indeed, ground for both is the
Word of God. If he was not willing, why did he promise? Why did he say
he would receive the coming sinner? Coming sinner, take notice of this;
we use to plead practices with men, and why not with God likewise? I am
sure we have no more ground for the one than the other; for we have to
plead the promise of a faithful God. Jacob took him there: “Thou
saidst,” said he, “I will surely do thee good” (Gen 32:12). For, from
this promise he concluded, that it followed in reason, “He must be
willing.”

The text also gives some ground for us to draw the same conclusion.
“And him that cometh to me I will in no wise cast out.” Here is his
willingness asserted, as well as his power suggested. It is worth your
observation, that Abraham’s faith considered rather God’s power than
his willingness; that is, he drew his conclusion, “I shall have a
child,” from the power that was in God to fulfil the promise to him.
For he concluded he was willing to give him one, else he would not have
promised one. “He staggered not at the promise of God through unbelief;
but was strong in faith, giving glory to God; and being fully persuaded
that what he had promised he was able also to perform” (Rev 4:20,21).
But was not his faith exercised, or tried, about his willingness too?
No, there was no show of reason for that, because he had promised it.
Indeed, had he not promised it, he might lawfully have doubted it; but
since he had promised it, there was left no ground at all for doubting,
because his willingness to give a son was demonstrated in his promising
him a son. These words, therefore, are sufficient ground to encourage
any coming sinner that Christ is willing to his power to receive him;
and since he hath power also to do what he will, there is no ground at
all left to the coming sinner any more to doubt; but to come in full
hope of acceptance, and of being received unto grace and mercy. “And
him that cometh.” He saith not, and him that is come; but, and him that
cometh; that is, and him whose heart begins to move after me, who is
leaving all for my sake; him who is looking out, who is on his journey
to me. We must, therefore, distinguish betwixt coming, and being come
to Jesus Christ. He that is come to him has attained of him more
sensibly what he felt before that he wanted, than he has that but yet
is coming to him.

[Advantages to the man that is come to Christ.]

A man that is come to Christ hath the advantage of him that is but
coming to him; and that in seven things.

1. He that is come to Christ is nearer to him than he that is but
coming to him; for he that is but coming to him is yet, in some sense,
at a distance from him; as it is said of the coming prodigal, “And
while he was yet a great way off” (Luke 15:20). Now he that is nearer
to him hath the best sight of him; and so is able to make the best
judgment of his wonderful grace and beauty, as God saith, “Let them
come near, then let them speak” (Isa 41:1). And as the apostle John
saith, “And we have seen and do testify that the Father sent the Son to
be the Saviour of the world” (1 John 4:14). He that is not yet come,
though he is coming, is not fit, not being indeed capable to make that
judgment of the worth and glory of the grace of Christ, as he is that
is come to him, and hath seen and beheld it. Therefore, sinner, suspend
thy judgment till thou art come nearer.

2. He that is come to Christ has the advantage of him that is but
coming, in that he is eased of his burden; for he that is but coming is
not eased of his burden (Matt 11:28). He that is come has cast his
burden upon the Lord. By faith he hath seen himself released thereof;
but he that is but coming hath it yet, as to sense and feeling, upon
his own shoulders. “Come unto me, all ye that labour and are heavy
laden,” implies, that their burden, though they are coming, is yet upon
them, and so will be till indeed they are come to him.

3. He that is come to Christ has the advantage of him that is but
coming in this also, namely, he hath drank of the sweet and soul
refreshing water of life; but he that is but coming hath not. “If any
man thirst, let him come unto me and drink” (John 7:37).

Mark, He must come to him before he drinks: according to that of the
prophet, “Ho! every one that thirsteth, come ye to the waters.” He
drinketh not as he cometh, but when he is come to the waters (Isa
55:1).

4. He that is come to Christ hath the advantage of him that as yet is
but coming in this also, to wit, he is not so terrified with the noise,
and, as I may call it, hue and cry, which the avenger of blood makes at
the heels of him that yet is but coming to him. When the slayer was on
his flight to the city of his refuge, he had the noise or fear of the
avenger of blood at his heels; but when he was come to the city, and
was entered thereinto, that noise ceased. Even so it is with him that
is but coming to Jesus Christ, he heareth many a dreadful sound in is
ear; sounds of death and damnation, which he that is come is at present
freed from. Therefore he saith, “Come, and I will give you rest.” And
so he saith again, “We that have believed, do enter into rest,” as he
said, &c. (Heb 4).

5. He, therefore, that is come to Christ, is not so subject to those
dejections, and castings down, by reason of the rage and assaults of
the evil one, as is the man that is but coming to Jesus Christ, though
he has temptations too. “And as he was yet a-coming, the devil threw
him down, and tare him” (Luke 9:42). For he has, though Satan still
roareth upon him, those experimental comforts and refreshments, to wit,
in his treasury, to present himself with, in times of temptation and
conflict; which he that is but coming has not.

6. He that is come to Christ has the advantage of him that is but
coming to him, in this also, to wit, he hath upon him the wedding
garment, &c., but he that is coming has not. The prodigal, when coming
home to his father, was clothed with nothing but rags, and was
tormented with an empty belly; but when he was come, the best robe is
brought out, also the gold ring, and the shoes, yea, they are put upon
him, to his great rejoicing. The fatted calf was killed for him; the
music was struck up to make him merry; and thus also the Father himself
sang of him, “This my son was dead, and is alive again; was lost and is
found” (Luke 15:18,19).

7. In a word, he that is come to Christ, his groans and tears, his
doubts and fears, are turned into songs and praises; for that he hath
now received the atonement, and the earnest of his inheritance; but he
that is but yet a-coming, hath not those praises nor songs of
deliverance with him; nor has he as yet received the atonement and
earnest of his inheritance, which is, the sealing testimony of the Holy
Ghost, through the sprinkling of the blood of Christ upon his
conscience, for he is not come (Rom 5:11; Eph 1:13; Heb 12:22-24).

[Import of the word COMETH.]

“And him that COMETH.” There is further to be gathered from this word
cometh, these following particulars:—

1. That Jesus Christ hath his eye upon, and takes notice of, the first
moving of the heart of a sinner after himself. Coming sinner, thou
canst not move with desires after Christ, but he sees the working of
those desires in thy heart. “All my desire,” said David, “is before
thee; and my groaning is not hid from thee” (Psa 38:9). This he spake,
as he was coming, after he had backslidden, to the Lord Jesus Christ.
It is said of the prodigal, that while he was yet a great way off, his
father saw him, had his eye upon him, and upon the going out of his
heart after him (Luke 15:20).

When Nathanael was come to Jesus Christ, the Lord said to them that
stood before him, “Behold an Israelite indeed, in whom is no guile.”
But Nathanael answered him, “Whence knowest thou me?” Jesus answered,
“Before that Philip called thee, when thou wast under the fig-tree, I
saw thee.” There, I suppose, Nathanael was pouring out of his soul to
God for mercy, or that he would give him good understanding about the
Messias to come; and Jesus saw all the workings of his honest heart at
that time (John 1:47,48).

Zaccheus also had some secret movings of heart, such as they were,
towards Jesus Christ, when he ran before, and climbed up the tree to
see him; and the Lord Jesus Christ had his eye upon him: therefore,
when he was come to the place, he looked up to him, bids him come down,
“For today,” said he, “I must abide at thy house;” to wit, in order to
the further completing the work of grace in his soul (Luke 19:1-9).
Remember this, coming sinner.

2. As Jesus Christ hath his eye upon, so he hath his heart open to
receive, the coming sinner. This is verified by the text: “And him that
cometh to me I will in no wise cast out.” This is also discovered by
his preparing of the way, in his making of it easy (as may be) to the
coming sinner; which preparation is manifest by those blessed words, “I
will in no wise cast out;” of which more when we come to the place. And
while “he was yet a great way off, his Father saw him, and had
compassion, and ran, and fell on his neck, and kissed him” (Luke
15:20). All these expressions do strongly prove that the heart of
Christ is open to receive the coming sinner.

3. As Jesus Christ has his eye upon, and his heart open to receive, so
he hath resolved already that nothing shall alienate his heart from
receiving the coming sinner. No sins of the coming sinner, nor the
length of the time that he hath abode in them, shall by any means
prevail with Jesus Christ to reject him. Coming sinner, thou art coming
to a loving Lord Jesus!

4. These words therefore are dropped from his blessed mouth, on purpose
that the coming sinner might take encouragement to continue on his
journey, until he be come indeed to Jesus Christ. It was doubtless a
great encouragement to blind Bartimeus, that Jesus Christ stood still
and called him, when he was crying, “Jesus, thou Son of David, have
mercy on me;” therefore, it is said, he cast away his garment, “rose,
and came to Jesus” (Mark 10:46). Now, if a call to come hath such
encouragement in it, what is a promise of receiving such, but an
encouragement much more? And observe it, though he had a call to come,
yet not having a promise, his faith was forced to work upon a mere
consequence, saying, He calls me; and surely since he calls me, he will
grant me my desire. Ah! but coming sinner, thou hast no need to go so
far about as to draw (in this matter) consequences, because thou hast
plain promises: “And him that cometh to me I will in no wise cast out.”
Here is full, plain, yea, what encouragement one can desire; for,
suppose thou wast admitted to make a promise thyself, and Christ should
attest that he would fulfil it upon the sinner that cometh to him,
Couldst thou make a better promise? Couldst thou invent a more full,
free, or larger promise? a promise that looks at the first moving of
the heart after Jesus Christ? a promise that declares, yea, that
engageth Christ Jesus to open his heart to receive the coming sinner?
yea, further, a promise that demonstrateth that the Lord Jesus is
resolved freely to receive, and will in no wise cast out, nor means to
reject, the soul of the coming sinner! For all this lieth fully in this
promise, and doth naturally flow therefrom. Here thou needest not make
use of far-fetched consequences, nor strain thy wits, to force
encouraging arguments from the text. Coming sinner, the words are
plain: “And him that cometh to me I will in no wise cast out.”

[TWO SORTS OF SINNERS COMING TO CHRIST.]


“And him that COMETH.” There are two sorts of sinners that are coming
to Jesus Christ. First, Him that hath never, while of late, 14 at all
began to come. Second, Him that came formerly, and after that went
back; but hath since bethought himself, and is now coming again. Both
these sorts of sinners are intended by the HIM in the text, as is
evident; because both are now the coming sinners. “And him that
cometh.”

First. [The newly-awakened comer.]—For the first of these: the sinner
that hath never, while of late, began to come, his way is more easy; I
do not say, more plain and open to come to Christ than is the
other—those last not having the clog of a guilty conscience, for the
sin of backsliding, hanging at their heels. But all the encouragement
of the gospel, with what invitations are therein contained to coming
sinners, are as free and as open to the one as to the other; so that
they may with the same freedom and liberty, as from the Word, both
alike claim interest in the promise. “All things are ready;” all things
for the coming backsliders, as well as for the others: “Come to the
wedding.” “And let him that is athirst come” (Matt 22:1-4; Rev 22:17).

Second. [The returning backslider.]—But having spoke to the first of
these already, I shall here pass it by; and shall speak a word or two
to him that is coming, after backsliding, to Jesus Christ for life. Thy
way, O thou sinner of a double dye, thy way is open to come to Jesus
Christ. I mean thee, whose heart, after long backsliding, doth think of
turning to him again. Thy way, I say, is open to him, as is the way of
the other sorts of comers; as appears by what follows:—

1. Because the text makes no exception against thee. It doth not say,
And any him but a backslider, any him but him. The text doth not thus
object, but indefinitely openeth wide its golden arms to every coming
soul, without the least exception; therefore thou mayest come. And take
heed that thou shut not that door against thy soul by unbelief, which
God has opened by his grace.

2. Nay, the text is so far from excepting against thy coming, that it
strongly suggesteth that thou art one of the souls intended, O thou
coming backslider; else what need that clause have been so inserted, “I
will in no wise cast out?” As who should say, Though those that come
now are such as have formerly backslidden, I will in “no wise” cast
away the fornicator, the covetous, the railer, the drunkard, or other
common sinners, nor yet the backslider neither.

3. That the backslider is intended is evident,

(1.) For that he is sent to by name, “Go, tell his disciples and Peter”
(Mark 16:7). But Peter was a godly man. True, but he was also a
backslider, yea, a desperate backslider: he had denied his Master once,
twice, thrice, cursing and swearing that he knew him not. If this was
not backsliding, if this was not an high and eminent backsliding, yea,
a higher backsliding than thou art capable of, I have thought amiss.

Again, when David had backslidden, and had committed adultery and
murder in his backsliding, he must be sent to by name: “And,” saith the
text, “the Lord sent Nathan unto David.” And he sent him to tell him,
after he had brought him to unfeigned acknowledgment, “The Lord hath
also put away, or forgiven thy sin” (2 Sam 12:1,13).

This man also was far gone: he took a man’s wife, and killed her
husband, and endeavoured to cover all with wicked dissimulation. He did
this, I say, after God had exalted him, and showed him great favour;
wherefore his transgression was greatened also by the prophet with
mighty aggravations; yet he was accepted, and that with gladness, at
the first step he took in his returning to Christ. For the first step
of the backslider’s return is to say, sensibly and unfeignedly, “I have
sinned;” but he had no sooner said thus, but a pardon was produced,
yea, thrust into his bosom: “And Nathan said unto David, The Lord hath
also put away thy sin.”

(2.) As the person of the backslider is mentioned by name, so also is
his sin, that, if possible, thy objections against thy returning to
Christ may be taken out of thy way; I say, thy sin also is mentioned by
name, and mixed, as mentioned, with words of grace and favour: “I will
heal their backsliding, I will love them freely” (Hosea 14:4). What
sayest thou now, backslider?

(3.) Nay, further, thou art not only mentioned by name, and thy sin by
the nature of it, but thou thyself, who art a returning backslider,
put, (a) Amongst God’s Israel, “Return, thou backsliding Israel, saith
the Lord; and I will not cause mine anger to fall upon you; for I am
merciful, saith the Lord, and I will not keep anger for ever” (Jer
3:12). (b) Thou art put among his children; among his children to whom
he is married. “Turn, O backsliding children, for I am married unto
you” (verse 14). (c) Yea, after all this, as if his heart was so full
of grace for them, that he was pressed until he had uttered it before
them, he adds, “Return, ye backsliding children, and I will heal your
backslidings” (verse 22).

(4.) Nay, further, the Lord hath considered, that the shame of thy sin
hath stopped thy mouth, and made thee almost a prayerless man; and
therefore he saith unto thee, “Take with you words, and turn to the
Lord: say unto him, Take away all iniquity, and receive us graciously.”
See his grace, that himself should put words of encouragement into the
heart of a backslider; as he saith in another place, “I taught Ephraim
to go, taking him by the arms.” This is teaching him to go indeed, to
hold him up by the arms; by the chin, as we say (Hosea 14:2; 11:3).

From what has been said, I conclude, even as I said before, that the
him in the text, and him that cometh, includeth both these sorts of
sinners, and therefore both should freely come.

Quest. 1. But where doth Jesus Christ, in all the word of the New
Testament, expressly speak to a returning backslider with words of
grace and peace? For what you have urged as yet, from the New
Testament, is nothing but consequences drawn from this text. Indeed it
is a full text for carnal ignorant sinners that come, but to me, who am
a backslider, it yieldeth but little relief.

Answ. How! but little encouragement from the text, when it is said, “I
will in no wise cast out”! What more could have been said? What is here
omitted that might have been inserted, to make the promise more full
and free? Nay, take all the promises in the Bible, all the freest
promises, with all the variety of expressions of what nature or extent
soever, and they can but amount to the expressions of this very
promise, “I will in no wise cast out;” I will for nothing, by no means,
upon no account, however they have sinned, however they have
backslidden, however they have provoked, cast out the coming sinner.
But,

Quest. 2. Thou sayest, Where doth Jesus Christ, in all the words of the
New Testament, speak to a returning backslider with words of grace and
peace, that is under the name of a backslider?

Answ. Where there is such plenty of examples in receiving backsliders,
there is the less need for express words to that intent; one promise,
as the text is, with those examples that are annexed, are instead of
many promises. And besides, I reckon that the act of receiving is of as
much, if not of more encouragement, than is a bare promise to receive;
for receiving is as the promise, and the fulfilling of it too; so that
in the Old Testament thou hast the promise, and in the New, the
fulfilling of it; and that in divers examples.

1. In Peter. Peter denied his master, once, twice, thrice, and that
with open oath; yet Christ receives him again without any the least
hesitation or stick. Yea, he slips, stumbles, falls again, in downright
dissimulation, and that to the hurt and fall of many others; but
neither of this doth Christ make a bar to his salvation, but receives
him again at his return, as if he knew nothing of the fault (Gal 2).

2. The rest of the disciples, even all of them, did backslide and leave
the Lord Jesus in his greatest straits. “Then all the disciples forsook
him and fled,” (Matt 26:56), they returned, as he had foretold, every
one to his own, and left him alone; but this also he passes over as a
very light matter. Not that it was so indeed in itself, but the
abundance of grace that was in him did lightly roll it away; for after
his resurrection, when first he appeared unto them, he gives them not
the least check for their perfidious dealings with him, but salutes
them with words of grace, saying, “All hail! be not afraid, peace be to
you; all power in heaven and earth is given unto me.” True, he rebuked
them for their unbelief, for the which also thou deservest the same.
For it is unbelief that alone puts Christ and his benefits from us
(John 16:52; Matt 28:9-11; Luke 24:39; Mark 16:14).

3. The man that after a large profession lay with his father’s wife,
committed a high transgression, even such a one that at that day was
not heard of, no, not among the Gentiles. Wherefore this was a
desperate backsliding; yet, at his return, he was received, and
accepted again to mercy (1 Cor 5:1,2; 2 Cor 2:6-8).

4. The thief that stole was bid to steal no more; not at all doubting
but that Christ was ready to forgive him this act of backsliding (Eph
4:28).

Now all these are examples, particular instances of Christ’s readiness
to receive the backsliders to mercy; and, observe it, examples and
proofs that he hath done so are, to our unbelieving hearts, stronger
encouragements than bare promises that so he will do.

But again, the Lord Jesus hath added to these, for the encouragement of
returning backsliders, to come to him. (1.) A call to come, and he will
receive them (Rev 2:1-5; 14-16; 20-22; 3:1-3; 15-22). Wherefore New
Testament backsliders have encouragement to come. (2.) A declaration of
readiness to receive them that come, as here in the text, and in many
other places, is plain. Therefore, “Set thee up waymarks, make thee
high heaps,” of the golden grace of the gospel, “set thine heart toward
the highway, even the way which thou wentest.” When thou didst
backslide; “turn again, O virgin of Israel, turn again to these thy
cities” (Jer 31:21).

“And him that cometh.” He saith not, and him that talketh, that
professeth, that maketh a show, a noise, or the like; but, him that
cometh. Christ will take leave to judge, who, among the many that make
a noise, they be that indeed are coming to him. It is not him that
saith he comes, nor him of whom others affirm that he comes; but him
that Christ himself shall say doth come, that is concerned in this
text. When the woman that had the bloody issue came to him for cure,
there were others as well as she, that made a great bustle about him,
that touched, yea, thronged him. Ah, but Christ could distinguish this
woman from them all; “And he looked round about” upon them all, “to see
her that had done this thing” (Mark 5:25-32). He was not concerned with
the thronging, or touchings of the rest; for theirs were but
accidental, or at best, void of that which made her touch acceptable.
Wherefore Christ must be judge who they be that in truth are coming to
him; Every man’s ways are right in his own eyes, “but the Lord weigheth
the spirits” (Prov 16:2). It standeth therefore every one in hand to be
certain of their coming to Jesus Christ; for as thy coming is, so shall
thy salvation be. If thou comest indeed, thy salvation shall be indeed;
but if thou comest but in outward appearance, so shall thy salvation
be; but of coming, see before, as also afterwards, in the use and
application.

“And him that cometh TO ME.” These words to me are also well to be
heeded; for by them, as he secureth those that come to him, so also he
shows himself unconcerned with those that in their coming rest short,
to turn aside to others; for you must know, that every one that comes,
comes not to Jesus Christ; some that come, come to Moses, and to his
law, and there take up for life; with these Christ is not concerned;
with these his promise hath not to do. “Christ is become of no effect
unto you; whosoever of you are justified by the law, ye are fallen from
grace” (Gal 5:4). Again, some that came, came no further than to gospel
ordinances, and there stay; they came not through them to Christ; with
these neither is he concerned; nor will their “Lord, Lord,” avail them
anything in the great and dismal day. A man may come to, and also go
from the place and ordinances of worship, and yet not be remembered by
Christ. “So I saw the wicked buried,” said Solomon, “who had come and
gone from the place of the holy, and they were forgotten in the city
where they had so done; this is also vanity” (Eccl 8:10).

“TO ME.” These words, therefore, are by Jesus Christ very warily put
in, and serve for caution and encouragement; for caution, lest we take
up in our coming anywhere short of Christ; and for encouragement to
those that shall in their coming, come past all; till they come to
Jesus Christ. “And him that cometh to me I will in no wise cast out.”

Reader, if thou lovest thy soul, take this caution kindly at the hands
of Jesus Christ. Thou seest thy sickness, thy wound, thy necessity of
salvation. Well, go not to king Jareb, for he cannot heal thee, nor
cure thee of thy wound (Hosea 5:13). Take the caution, I say, lest
Christ, instead of being a Saviour unto thee, becomes a lion, a young
lion, to tear thee, and go away (Hosea 5:14).

There is a coming, but not to the Most High; there is a coming, but not
with the whole heart, but as it were feignedly; therefore take the
caution kindly (Jer 3:10; Hosea 7:16).

“And him that cometh TO ME;” Christ as a Saviour will stand alone,
because his own arm alone hath brought salvation unto him. He will not
be joined with Moses, nor suffer John Baptist to be tabernacled by him.
I say they must vanish, for Christ will stand alone (Luke 9:28-36).
Yea, God the Father will have it so; therefore they must be parted from
him, and a voice from heaven must come to bid the disciples hear only
the beloved Son. Christ will not suffer any law, ordinance, statute, or
judgment, to be partners with him in the salvation of the sinner. Nay,
he saith not, and him that cometh to my WORD; but, and him that cometh
to ME. The words of Christ, even his most blessed and free promises,
such as this in the text, are not the Saviour of the world; for that is
Christ himself, Christ himself only. The promises, therefore, are but
to encourage the coming sinner to come to Jesus Christ, and not to rest
in them, short of salvation by him. “And him that cometh TO ME.” The
man, therefore, that comes aright, casts all things behind his back,
and looketh at, nor hath his expectations from ought, but the Son of
God alone; as David said, “My soul, wait thou only upon God; for my
expectation is from him. He only is my rock, and my salvation; he is my
defence; I shall not be moved” (Psa 62:5,6). His eye is to Christ, his
heart is to Christ, and his expectation is from him, from him only.

Therefore the man that comes to Christ, is one that hath had deep
considerations of his own sins, slighting thoughts of his own
righteousness, and high thoughts of the blood and righteousness of
Jesus Christ; yea, he sees, as I have said, more virtue in the blood of
Christ to save him, than there is in all his sins to damn him. He
therefore setteth Christ before his eyes; there is nothing in heaven or
earth, he knows, that can save his soul and secure him from the wrath
of God, but Christ; that is, nothing but his personal righteousness and
blood.

[Import of the words IN NO WISE.]

“And him that cometh to me, I will in no wise cast out.” IN NO WISE: by
these words there is [First,] Something expressed; and [Second,]
Something implied.

First, That which is expressed is Christ Jesus, his unchangeable
resolution to save the coming sinner; I will in no wise reject him, or
deny him the benefit of my death and righteousness. This word,
therefore, is like that which he speaks of the everlasting damnation of
the sinner in hell-fire; “He shall by no means depart thence;” that is,
never, never come out again, no, not to all eternity (Matt 5:26;
25:46). So that as he that is condemned into hell-fire hath no ground
of hope for his deliverance thence; so him that cometh to Christ, hath
no ground to fear he shall ever be cast in thither.

“Thus saith the Lord, If heaven above can be measured, and the
foundations of the earth searched out beneath, I will also cast off all
the seed of Israel, for all that they have done, saith the Lord” (Jer
31:37). “Thus saith the Lord, If my covenant be not with day and night,
and if I have not appointed the ordinances of heaven and earth, then
will I cast away the seed of Jacob” (Jer 33:25,26). But heaven cannot
be measured, nor the foundations of the earth searched out beneath; his
covenant is also with day and night, and he hath appointed the
ordinances of heaven; therefore he will not cast away the seed of
Jacob, who are the coming ones, but will certainly save them from the
dreadful wrath to come (Jer 50:4,5). By this, therefore, it is
manifest, that it was not the greatness of sin, nor the long
continuance in it, no, nor yet the backsliding, nor the pollution of
thy nature, that can put a bar in against, or be an hindrance of, the
salvation of the coming sinner. For, if indeed this could be, then
would this solemn and absolute determination of the Lord Jesus, of
itself, fall to the ground, and be made of none effect. But his
“counsel shall stand, and he will do all his pleasure;” that is, his
pleasure in this; for his promise, as to this irreversible conclusion,
ariseth of his pleasure; he will stand to it, and will fulfil it,
because it is his pleasure (Isa 46:10,11).

Suppose that one man had the sins, or as many sins as an hundred, and
another should have an hundred times as many as he; yet, if they come,
this word, “I will in no wise cast out,” secures them both alike.

Suppose a man hath a desire to be saved, and for that purpose is coming
in truth to Jesus Christ; but he, by his debauched life, has damned
many in hell; why, the door of hope is by these words set as open for
him, as it is for him that hath not the thousandth part of his
transgressions. “And him that cometh to me I will in no wise cast out.”

Suppose a man is coming to Christ to be saved, and hath nothing but
sin, and an ill-spent life, to bring with him; why, let him come, and
welcome to Jesus Christ, “And he will in no wise cast him out” (Luke
7:42). Is not this love that passeth knowledge? Is not this love the
wonderment of angels? And is not this love worthy of all acceptation at
the hands and hearts of all coming sinners?

[Hindrances in coming to Christ.]

Second, That which is implied in the words is, 1. The coming souls have
those that continually lie at Jesus Christ15 to cast them off. 2. The
coming souls are afraid that those will prevail with Christ to cast
them off. For these words are spoken to satisfy us, and to stay up our
spirits against these two dangers: “I will in no wise cast out.”

1. For the first, Coming souls have those that continually lie at Jesus
Christ to cast them off. And there are three things that thus bend
themselves against the coming sinner.

(1.) There is the devil, that accuser of the brethren, that accuses
them before God, day and night (Rev 12:10). This prince of darkness is
unwearied in this work; he doth it, as you see, day and night; that is,
without ceasing. He continually puts in his caveats against thee, if so
be he may prevail. How did he ply16 it against that good man Job, if
possibly he might have obtained his destruction in hell-fire? He
objected against him, that he served not God for nought, and tempted
God to put forth his hand against him, urging, that if he did it, he
would curse him to his face; and all this, as God witnesseth, “he did
without a cause” (Job 1:9-11; 2:4,5). How did he ply it with Christ
against Joshua the high-priest? “And he showed me Joshua,” said the
prophet, “the high-priest, standing before the angel of the Lord, and
Satan standing at his right hand to resist him” (Zech 3:1).

To resist him; that is, to prevail with the Lord Jesus Christ to resist
him; objecting the uncleanness and unlawful marriage of his sons with
the Gentiles; for that was the crime that Satan laid against them (Ezra
10:18). Yea, and for aught I know, Joshua was also guilty of the fact;
but if not of that, of crimes no whit inferior; for he was clothed with
filthy garments, as he stood before the angel. Neither had he one word
to say in vindication of himself, against all that this wicked one had
to say against him. But notwithstanding that, he came off well; but he
might for it thank a good Lord Jesus, because he did not resist him,
but contrariwise, took up his cause, pleaded against the devil,
excusing his infirmity, and put justifying robes upon him before his
adversary’s face.

“And the Lord said unto Satan, The Lord rebuke thee, O Satan, even the
Lord that hath chosen Jerusalem, rebuke thee. Is not this a brand
plucked out of the fire? And he answered and spoke to those that stood
before him, saying, Take away the filthy garments from him; and unto
him he said, Behold, I have caused thine iniquity to pass from thee,
and I will clothe thee with change of raiment” (Zech 3:2-4).

Again, how did Satan ply it against Peter, when he desired to have him,
that he might sift him as wheat? that is, if possible, sever all grace
from his heart, and leave him nothing but flesh and filth, to the end
that he might make the Lord Jesus loathe and abhor him. “Simon, Simon,”
said Christ, “Satan hath desired to have you, that he may sift you as
wheat.” But did he prevail against him? No: “But I have prayed for
thee, that thy faith fail not.” As who should say, Simon, Satan hath
desired me that I would give thee up to him, and not only thee, but all
the rest of thy brethren—for that the word you imports—but I will not
leave thee in his hand: I have prayed for thee, thy faith shall not
fail; I will secure thee to the heavenly inheritance (Luke 22:30-32).

(2.) As Satan, so every sin of the coming sinner, comes in with a voice
against him, if perhaps they may prevail with Christ to cast off the
soul. When Israel was coming out of Egypt to Canaan, how many times had
their sins thrown them out of the mercy of God, had not Moses, as a
type of Christ, stood in the breach to turn away his wrath from them!
(Psa 106:23). Our iniquities testify against us, and would certainly
prevail against us, to our utter rejection and damnation, had we not an
advocate with the Father, Jesus Christ the righteous (1 John 2:1,2).

The sins of the old world cried them down to hell; the sins of Sodom
fetched upon them fire from heaven, which devoured them; the sins of
the Egyptians cried them down to hell, because they came not to Jesus
Christ for life. Coming sinner, thy sins are no whit less than any;
nay, perhaps, they are as big as all theirs. Why is it then, that thou
livest when they are dead, and that thou hast a promise of pardon when
they had not? “Why, thou art coming to Jesus Christ;” and therefore sin
shall not be thy ruin.

(3.) As Satan and sin, so the law of Moses, as it is a perfect holy
law, hath a voice against you before the face of God. “There is one
that accuseth you, even Moses,” his law (John 5:45). Yea, it accuseth
all men of transgression that have sinned against it; for as long as
sin is sin, there will be a law to accuse for sin. But this accusation
shall not prevail against the coming sinner; because it is Christ that
died, and that ever lives, to make intercession for them that “come to
God by him” (Rom 8; Heb 7:25).

These things, I say, do accuse us before Christ Jesus; yea, and also to
our own faces, if perhaps they might prevail against us. But these
words, “I will in no wise cast out,” secureth the coming sinner from
them all.

The coming sinner is not saved, because there is none that comes in
against him; but because the Lord Jesus will not hear their
accusations, will not cast out the coming sinner. When Shimei came down
to meet king David, and to ask for pardon for his rebellion, up starts
Abishai, and puts in his caveat, saying, Shall not Shimei die for this?
This is the case of him that comes to Christ. He hath this Abishai, and
that Abishai, that presently steps in against him, saying, Shall not
this rebel’s sins destroy him in hell? Read further. But David
answered, “What have I to do with you, ye sons of Zeruiah, that ye
should this day be adversaries unto me? Shall there any man be put to
death this day in Israel, for do not I know, that I am king this day
over Israel?” (2 Sam 19:16-22). That is Christ’s answer by the text, to
all that accuse the coming Shimeis. What have I to do with you, that
accuse the coming sinners to me? I count you adversaries, that are
against my showing mercy to them. Do not I know that I am exalted this
day to be king of righteousness, and king of peace? “I will in no wise
cast them out.”

2. But again, these words do closely imply, that the coming souls are
afraid that these accusers will prevail against them, as is evident,
because the text is spoken for their relief and succour. For that need
not be, if they that are coming were not subject to fear and despond
upon this account. Alas, there is guilt, and the curse lies upon the
conscience of the coming sinner!

Besides, he is conscious to himself what a villain, what a wretch he
hath been against God and Christ. Also he now knows, by woeful
experience, how he hath been at Satan’s beck, and at the motion of
every lust. He hath now also new thoughts of the holiness and justice
of God. Also he feels, that he cannot forbear sinning against him. For
the motions of sins, which are by the law, doth still work in his
members, to bring forth fruit unto death (Rom 7:5). But none of this
needs be [a discouragement] since we have so good, so tender-hearted,
and so faithful a Jesus to come to, who will rather overthrow heaven
and earth, than suffer a tittle of this text to fail. “And him that
cometh to me I will in no wise cast out.”

[Import of the words TO CAST OUT.]

Now, we have yet to inquire into two things that lie in the words, to
which there hath yet been nothing said. As, FIRST, What it is to cast
out. SECOND, How it appears that Christ hath power to save or cast out?

[WHAT IT IS TO CAST OUT.]


FIRST. For the first of these, What it is to cast out. To this I will
speak, First, Generally. Second, More particularly.

[First, Generally.]

1. To cast out, is to slight and despise, and contemn; as it is said of
Saul’s shield, “it was vilely cast away,” (2 Sam 1:21), that is,
slighted and contemned. Thus it is with the sinners that come not to
Jesus Christ. He slights, despises, and contemns them; that is, “casts
them away.”

2. Things cast away are reputed as menstruous cloths, and as the dirt
of the street (Isa 3:24; Psa 18:42; Matt 5:13; 15:17). And thus it
shall be with the men that come not to Jesus Christ, they shall be
counted as menstruous, and as the dirt in the streets.

3. To be cast out, or off, it is to be abhorred, not to be pitied; but
to be put to perpetual shame (Psa 44:9; 89:38; Amos 1:11). But,

Second, More particularly, to come to the text. The casting out here
mentioned is not limited to this or the other evil: therefore it must
be extended to the most extreme and utmost misery. Or thus: He that
cometh to Christ shall not want anything that may make him
gospelly-happy in this world, or that which is to come; nor shall he
want anything that cometh not, that may make him spiritually and
eternally miserable. But further, As it is to be generally taken [as
respecteth the things that are now], so it respecteth things that shall
be hereafter.

I. For the things that are now, they are either, 1. More general: Or,
2. More particular.

1. More general, thus:

(1.) It is “to be cast out” of the presence and favour of God. Thus was
Cain cast out: “Thou has driven,” or cast “me out this day; from thy
face,” that is, from thy favour “shall I be hid.” A dreadful complaint!
But the effect of a more dreadful judgment! (Gen 4:14; Jer 23:39; 1
Chron 28:9).

(2.) “To be cast out,” is to be cast out of God’s sight. God will look
after them no more, care for them no more; nor will he watch over them
any more for good (2 Kings 17:20; Jer 7:15). Now they that are so, are
left like blind men, to wander and fall into the pit of hell. This,
therefore, is also a sad judgment! therefore here is the mercy of him
that cometh to Christ. He shall not be left to wander at uncertainties.
The Lord Jesus Christ will keep him, as a shepherd doth his sheep (Psa
23). “Him that cometh to me I will in no wise cast out.”

(3.) “To be cast out,” is to be denied a place in God’s house, and to
be left as fugitives and vagabonds, to pass a little time away in this
miserable life, and after that to go down to the dead (Gal 4:30; Gen
4:13,14; 21:10). Therefore here is the benefit of him that cometh to
Christ, he shall not be denied a place in God’s house. They shall not
be left like vagabonds in the world. “Him that cometh to me I will in
no wise cast out.” See Proverbs 14:26, Isaiah 56:3-5, Ephesians 1:1922,
1 Corinthians 3:21-23.

(4.) In a word, “To be cast out,” is to be rejected as are the fallen
angels. For their eternal damnation began at their being cast down from
heaven to hell. So then, not to be cast out, is to have a place, a
house, and habitation there; and to have a share in the privileges of
elect angels.

These words, therefore, “I will not cast out,” will prove great words
one day to them that come to Jesus Christ (2 Peter 2:4; John 20:31;
Luke 20:35).

2. Second, and more particularly,

(1.) Christ hath everlasting life for him that cometh to him, and he
shall never perish; “For he will in no wise cast him out;” but for the
rest, they are rejected, “cast out,” and must be damned (John
10:27,28).

(2.) Christ hath everlasting righteousness to clothe them with that
come to him, and they shall be covered with it as with a garment, but
the rest shall be found in the filthy rags of their own stinking
pollutions, and shall be wrapt up in them, as in a winding-sheet, and
so bear their shame before the Lord, and also before the angels (Dan
9:27; Isa 57:20; Rev 3:4-18, 15, 16).

(3.) Christ hath precious blood, that, like an open fountain, stands
free for him to wash in, that comes to him for life; “And he will in no
wise cast him out;” but they that come not to him are rejected from a
share therein, and are left to ireful vengeance for their sins (Zech
13:1; 1 Peter 1:18,19; John 13:8; 3:16).

(4.) Christ hath precious promises, and they shall have a share in them
that come to him for life; for “he will in no wise cast them out.” But
they that come not can have no share in them, because they are true
only in him; for in him, and only in him, all the promises are yea and
amen. Wherefore they that come not to him, are no whit the better for
them (Psa 50:16; 2 Cor 1:20,21).

(5.) Christ hath also fullness of grace in himself for them that come
to him for life: “And he will in no wise cast them out.” But those that
come not unto him are left in their graceless state; and as Christ
leaves them, death, hell, and judgment finds them. “Whoso findeth me,”
saith Christ, “findeth life, and shall obtain favour of the Lord. But
he that sinneth against me wrongeth his own soul: all they that hate me
love death” (Prov 8:35,36).

(6.) Christ is an Intercessor, and ever liveth to make intercession for
them that come to God by him: “But their sorrows shall be multiplied,
that hasten after another,” or other gods, their sins and lusts. “Their
drink-offerings will I not offer, nor take up their names into his
lips” (Psa 16:4; Heb 7:25).

(7.) Christ hath wonderful love, bowels, and compassions, for those
that come to him; for “he will in no wise cast them out.” But the rest
will find him a lion rampant; he will one day tear them all to pieces.
“Now consider this,” saith he, “ye that forget God, lest I tear you in
pieces, and there be none to deliver” (Psa 50:22).

(8.) Christ is one by and for whose sake those that come to him have
their persons and performances accepted of the Father: “And he will in
no wise cast them out;” but the rest must fly to the rocks and
mountains for shelter, but all in vain, to hide them from his face and
wrath (Rev 6:15-17).

II. But again, These words, CAST OUT, have a special look to what will
be hereafter, even at the day of judgment. For then, and not till then,
will be the great anathema and casting out made manifest, even manifest
by execution. Therefore here to speak to this, and that under these two
heads. As, First, Of the casting out itself. Second, Of the place into
which they shall be cast, that shall then be cast out.

First, The casting out itself standeth in two things. 1. In a
preparatory work. 2. In the manner of executing the act.

1. The preparatory work standeth in these three things.

(1.) It standeth in their separation that have not come to him, from
them that have, at that day. Or thus: At the day of the great casting
out, those that have not NOW come to him, shall be separated from them
that have; for them that have “he will not cast out.” “When the Son of
man shall come in his glory, and all the holy angels with him, then
shall he sit upon the throne of his glory; and before him shall be
gathered all nations, and he shall separate them one from another, as a
shepherd divideth his sheep from the goats” (Matt 25:31,32). This
dreadful separation, therefore, shall then be made betwixt them that
NOW come to Christ, and them that come not. And good reason; for since
they would not with us come to him now they have time, why should they
stand with us when judgment is come?

(2.) They shall be placed before him according to their condition: they
that have come to him, in great dignity, even at his right hand; “For
he will in no wise cast them out”: but the rest shall be set at his
left hand, the place of disgrace and shame; for they did not come to
him for life. Distinguished also shall they be by fit terms: these that
come to him he calleth the sheep, but the rest are frowish goats, “and
he shall separate them one from another, as a shepherd divideth his
sheep from the goats;” and the sheep will be set on the right hand—next
heaven gate, for they came to him—but the goats on his left, to go from
him into hell, because they are not of his sheep.

(3.) Then will Christ proceed to conviction of those that came not to
him, and will say, “I was a stranger, and ye took me not in,” or did
not come unto me. Their excuse of themselves he will slight as dirt,
and proceed to their final judgment.

2. Now when these wretched rejecters of Christ shall thus be set before
him in their sins, and convicted, this is the preparatory work upon
which follows the manner of executing the act which will be done.

(1.) In the presence of all the holy angels.

(2.) In the presence of all them that in their lifetime came to him, by
saying unto them, “Depart from me, ye cursed, into everlasting fire,
prepared for the devil and his angels”: with the reason annexed to it.
For you were cruel to me and mine, particularly discovered in these
words, “For I was an hungered, and ye gave me no meat; I was thirsty,
and ye gave me no drink; I was a stranger, and ye took me not in;
naked, and ye clothed me not: sick, and in prison, and ye visited me
not” (Matt 25:41-43).

Second, Now it remains that we speak of the place into which these
shall be cast, which, in the general, you have heard already, to wit,
the first prepared for the devil and his angels. But, in particular, it
is thus described:—

1. It is called Tophet: “For Tophet is ordained of old, yea, for the
king,” the Lucifer, “it is prepared; he hath made it deep and large;
the pile thereof is fire and much wood; the breath of the Lord, like a
stream of brimstone, doth kindle it” (Isa 30:32).

2. It is called hell. “It is better for thee to enter halt” or lame
“into life, than having two feet to be cast into hell” (Mark 9:45).

3. It is called the wine-press of the wrath of God. “And the angel
thrust in his sickle into the earth, and gathered the vine of the
earth,” that is, them that did not come to Christ, “and cast it into
the great wine-press of the wrath of God” (Rev 14:19).

4. It is called a lake of fire. “And whosoever was not found written in
the book of life was cast into the lake of fire” (Rev 20:15).

5. It is called a pit. “Thou hast said in thy heart, I will ascend into
heaven, I will exalt my throne above the stars of God: I will sit also
upon the mount of the congregation, in the sides of the north. Yet thou
shalt be brought down to hell, to the sides of the pit” (Isa 14:13-15).

6. It is called a bottomless pit, out of which the smoke and the locust
came, and into which the great dragon was cast; and it is called
bottomless, to show the endlessness of the fall that they will have
into it, that come not, in the acceptable time, to Jesus Christ (Rev
9:1,2; 20:3). . 7. It is called outer darkness. “Bind him hand and
foot—and cast him into outer darkness,” “and cast ye the unprofitable
servant into outer darkness,” “there shall be weeping and gnashing of
teeth” (Matt 22:13; 25:30).

8. It is called a furnace of fire. “As therefore the tares are gathered
and burned in the fire; so shall it be in the end of this world. The
Son of man shall send forth his angels, and they shall gather out of
his kingdom all things that offend, and them which do iniquity; and
shall cast them into a furnace of fire: there shall be wailing and
gnashing of teeth.” And again, “So shall it be at the end of the world:
the angels shall come forth, and sever the wicked from among the just,
and shall cast them into the furnace of fire: there shall be wailing
and gnashing of teeth” (Matt 13:40-51).

9. Lastly, It may not be amiss, if, in the conclusion of this, I show
in few words to what the things that torment them in this state are
compared. Indeed, some of them have been occasionally mentioned
already; as that they are compared,

(1.) To wood that burneth.

(2.) To fire.

(3.) To fire and brimstone: But,

(4.) It is compared to a worm, a gnawing worm, a never-dying gnawing
worm; They are cast into hell, “where their worm dieth not” (Mark
9:44).

(5.) It is called unquenchable fire; “He will gather his wheat into the
garner; but he will burn up the chaff with unquenchable fire” (Matt
3:12; Luke 3:17).

(6.) It is called everlasting destruction; “The Lord Jesus shall be
revealed from heaven with his mighty angels in flaming fire, taking
vengeance on them that know not God, and that obey not the gospel of
our Lord Jesus Christ; who shall be punished with everlasting
destruction from the presence of the Lord, and from the glory of his
power” (2 Thess 1:7-9).

(7.) It is called wrath without mixture, and is given them in the cup
of his indignation. “If any man worship the beast, and his image, and
receive his mark in his forehead, or in his hand, the same shall drink
of the wine of the wrath of God, which is poured out without mixture,
into the cup of his indignation; and he shall be tormented with fire
and brimstone in the presence of the holy angels, and in the presence
of the Lamb” (Rev 14:9,10).

(8.) It is called the second death. “And death and hell were cast into
the lake of fire. This is the second death. Blessed and holy is he that
hath part in the first resurrection: on such the second death hath no
power” (Rev 20:6,14).

(9.) It is called eternal damnation. “But he that shall blaspheme
against the Holy Ghost, hath never forgiveness, but is in danger of
eternal damnation.” Oh! these three words! Everlasting punishment!
Eternal damnation! And For ever and ever! How will they gnaw and eat up
all the expectation of the end of the misery of the cast-away sinners.
“And the smoke of their torment ascendeth up for ever and ever; and
they have no rest day nor night,” &c., (Rev 14:11).

Their behaviour in hell is set forth by four things as I know of;—(a.)
By calling for help and relief in vain; (b.) By weeping; (c.) By
wailing; (d.) By gnashing of teeth.

[THE POWER OF CHRIST TO SAVE, OR TO CAST OUT.]


SECOND. And now we come to the second thing that is to be inquired
into, namely, How it appears that Christ hath power to save, or to cast
out. For by these words, “I will in no wise cast out,” he declareth
that he hath power to do both. Now this inquiry admits us to search
into the things: First, How it appears that he hath power to save;
Second, How it appears that he hath power to cast out.

First, That he hath power to save, appears by that which follows:—

1. To speak only of him as he is mediator: he was authorized to this
blessed work by his Father, before the world began. Hence the apostle
saith, “He hath chosen us in him before the foundation of the world”
(Eph 1:4). With all those things that effectually will produce our
salvation. Read the same chapter, with 2 Timothy 1:9.

2. He was promised to our first parents, that he should, in the
fullness of time, bruise the serpent’s head; and, as Paul expounds it,
redeem them that were under the law. Hence, since that time, he hath
been reckoned as slain for our sins. By which means all the fathers
under the first testament were secured from the wrath to come; hence he
is called, “The Lamb slain from the foundation of the world” (Rev 13:8;
Gen 3:15; Gal 4:4,5).

3. Moses gave testimony of him by the types and shadows, and bloody
sacrifices, that he commanded from the mouth of God to be in use for
the support of his people’s faith, until the time of reformation; which
was the time of this Jesus his death (Heb 9, 10).

4. At the time of his birth it was testified of him by the angel, “That
he should save his people from their sins” (Matt 1:21).

5. It is testified of him in the days of his flesh, that he had power
on earth to forgive sins (Mark 2:5-12).

6. It is testified also of him by the apostle Peter, that “God hath
exalted him with his own right hand, to be a prince and a Saviour, for
to give repentance to Israel, and forgiveness of sins” (Acts 5:31).

7. In a word, this is everywhere testified of him, both in the Old
Testament and the New. And good reason that he should be acknowledged
and trusted in, as a Saviour.

(1.) He came down from heaven to be a Saviour (John 6:38-40).

(2.) He was anointed when on earth to be a Saviour (Luke 3:22).

(3.) He did the works of a Saviour. As, (a.) He fulfilled the law, and
became the end of it for righteousness, for them that believe in him
(Rom 10:3,4). (b.) He laid down his life as a Saviour; he gave his life
as “a ransom for many” (Matt 20:28; Mark 10:45; 1 Tim 2:6). (c.) He
hath abolished death, destroyed the devil, put away sin, got the keys
of hell and death, is ascended into heaven; is there accepted of God,
and bid sit at the right hand as a Saviour; and that because his
sacrifice for sins pleased God (2 Tim 1:10; Heb 2:14,15; 10:12,13; Eph
4:7,8; John 16:10,11; Acts 5:30,31).

(4.) God hath sent out and proclaimed him as a Saviour, and tells the
world that we have redemption through his blood, that he will justify
us, if we believe in his blood, and that he can faithfully and justly
do it. Yea, God doth beseech us to be reconciled to him by his Son;
which could not be, if he were not anointed by him to this very end,
and also if his works and undertakings were not accepted of him
considered as a Saviour (Rom 3:24,25; 2 Cor 5:18-21).

(5.) God hath received already millions of souls into his paradise,
because they have received this Jesus for a Saviour; and is resolved to
cut them off, and to cast them out of his presence, that will not take
him for a Saviour (Heb 12:22-26).

I intend brevity here; therefore a word to the second, and so conclude.

Second, How it appears that he hath power to cast out. This appears
also by what follows:—

1. The Father, for the service that he hath done him as Saviour, hath
made him Lord of all, even Lord of quick and dead. “For to this end
Christ both died, and rose, and revived, that he might be Lord both of
the dead and living” (Rom 14:9).

2. The Father hath left it with him to quicken whom he will, to wit,
with saving grace, and to cast out whom he will, for their rebellion
against him (John 5:21).

3. The Father hath made him judge of quick and dead, hath committed all
judgment unto the Son, and appointed that all should honour the Son,
even as they honour the Father (John 5:22,23).

4. God will judge the world by this man: the day is appointed for
judgment, and he is appointed for judge. “He hath appointed a day in
the which he will judge the world in righteousness by that man” (Acts
17:31). Therefore we must all appear before the judgment seat of
Christ, that every one may receive for the things done in the body,
according to what they have done. If they have closed with him, heaven
and salvation; if they have not, hell and damnation! And for these
reasons he must be judge:—

(1.) Because of his humiliation, because of his Father’s word he
humbled himself, and he became obedient unto death, even the death of
the cross. “Wherefore God also hath highly exalted him, and given him a
name which is above every name: that at the name of Jesus every knee
should bow, of things in heaven, and things in earth, and things under
the earth; and that every tongue should confess that Jesus Christ is
Lord, to the glory of God the Father.” This hath respect to his being
judge, and his sitting in judgment upon angels and men (Phil 2:7-11;
Rom 14:10,11).

(2.) That all men might honour the Son, even as they honour the Father.
“For the Father judgeth no man, but hath committed all judgment unto
the Son; that all men should honour the Son, even as they honour the
Father” (John 5:22,23).

(3.) Because of his righteous judgment, this work is fit for no
creature; it is only fit for the Son of God. For he will reward every
man according to his ways (Rev 22:12).

(4.) Because he is the Son of man. He “hath given him authority to
execute judgment also, because he is the Son of man” (John 5:27).

[SECOND, THE TEXT TREATED BY WAY OF OBSERVATION.]


Thus have I in brief passed through this text by way of explications.
My next work is to speak to it by way of observation. But I shall be
also as brief in that as the nature of the thing will admit. “All that
the Father giveth me shall come to me; and him that cometh to me I will
in no wise cast out” (John 6:37).

And now I come to some observations, and a little briefly to speak to
them, and then conclude the whole. The words thus explained afford us
many, some of which are these. 1. That God the Father, and Christ his
Son, are two distinct persons in the Godhead. 2. That by them, not
excluding the Holy Ghost, is contrived and determined the salvation of
fallen mankind. 3. That this contrivance resolved itself into a
covenant between these persons in the Godhead, which standeth in giving
on the Father’s part, and receiving on the Son’s. “All that the Father
giveth me,” &c. 4. That every one that the Father hath given to Christ,
according to the mind of God in the text, shall certainly come to him.
5. That coming to Jesus Christ is therefore not by the will, wisdom, or
power of man; but by the gift, promise, and drawing of the Father. “All
that the Father giveth me shall come.” 6. That Jesus Christ will be
careful to receive, and will not in any wise reject those that come, or
are coming to him. “And him that cometh to me I will in no wise cast
out.” There are, besides these, some other truths implied in the words.
As, 7. They that are coming to Jesus Christ are ofttimes heartily
afraid that he will not receive them. 8. Jesus Christ would not have
them that in truth are coming to him once think that he will cast them
out.

These observations lie all of them in the words, and are plentifully
confirmed by the Scriptures of truth; but I shall not at this time
speak to them all, but shall pass by the first, second, third, fourth,
and sixth, partly because I design brevity, and partly because they are
touched upon in the explicatory part of the text. I shall therefore
begin with the fifth observation, and so make that the first in order,
in the following discourse.

[COMING TO CHRIST NOT BY THE POWER OF MAN, BUT BY THE DRAWING OF THE
FATHER.]


OBSERVATION FIRST. First, then, coming to Christ is not by the will,
wisdom, or power of man, but by the gift, promise, and drawing of the
Father. This observation standeth of two parts. First, The coming to
Christ is not by the will, wisdom, or power of man; Second, But by the
gift, promise, and drawing of the Father.

That the text carrieth this truth in its bosom, you will find if you
look into the explication of the first part thereof before. I shall,
therefore, here follow the method propounded, viz: show,

First, That coming to Christ is not by the will, wisdom, or power of
man. This is true, because the Word doth positively say it is not.

1. It denieth it wholly to be by the will of man. “Not of blood, nor of
the will of the flesh, nor of the will of man” (John 1:13). And again,
“It is not of him that willeth, nor of him that runneth” (Rom 9:16).

2. It denieth it to be of the wisdom of man, as is manifest from these
considerations:

(1.) In the wisdom of God it pleased him, that the world by wisdom
should not know him. Now, if by their wisdom they cannot know him, it
follows, by that wisdom, they cannot come unto him; for coming to him
is not before, but after some knowledge of him (1 Cor 1:21; Acts 13:27;
Psa 9:10).

(2.) The wisdom of man, in God’s account, as to the knowledge of
Christ, is reckoned foolishness. “Hath not God made foolish the wisdom
of this world?” (1 Cor 1:20). And again, The wisdom of this world is
foolishness with God (2:14). If God hath made foolish the wisdom of
this world; and again, if the wisdom of this world is foolishness with
him, then verily it is not likely, that by that a sinner should become
so prudent as to come to Jesus Christ, especially if you consider,

(3.) That the doctrine of a crucified Christ, and so of salvation by
him, is the very thing that is counted foolishness to the wisdom of the
world. Now, if the very doctrine of a crucified Christ be counted
foolishness by the wisdom of this world, it cannot be that, by that
wisdom, a man should be drawn out in his soul to come to him (1 Cor
3:19; 1:18,23).

(4.) God counted the wisdom of this world one of his greatest enemies;
therefore, by that wisdom no man can come to Jesus Christ. For it is
not likely that one of God’s greatest enemies should draw a man to that
which best of all pleaseth God, as coming to Christ doth. Now, that God
counteth the wisdom of this world one of his greatest enemies, is
evident, (a.) For that it casteth the greatest contempt upon his Son’s
undertakings, as afore is proved, in that it counts his crucifixion
foolishness; though that be one of the highest demonstrations of Divine
wisdom (Eph 1:7,8). (b.) Because God hath threatened to destroy it, and
bring it to nought, and cause it to perish; which surely he would not
do, was it not an enemy, would it direct men to, and cause them to
close with Jesus Christ (Isa 29:14; 1 Cor 1:19). (c.) He hath rejected
it from helping in the ministry of his Word, as a fruitless business,
and a thing that comes to nought (1 Cor 2:4,6,12,13). (d.) Because it
causeth to perish, those that seek it, and pursue it (1 Cor 1:18,19).
(e.) And God has proclaimed, that if any man will be wise in this
world, he must be a fool in the wisdom of this world, and that is the
way to be wise in the wisdom of God. “If any man seemeth to be wise in
this world, let him become a fool that he may be wise. For the wisdom
of this world is foolishness with God” (1 Cor 3:18-20).

3. Coming to Christ is not by the power of man. This is evident partly,

(1.) From that which goeth before. For man’s power in the putting forth
of it, in this matter, is either stirred up by love, or sense of
necessity; but the wisdom of this world neither gives man love to, or
sense of a need of, Jesus Christ; therefore, his power lieth still, as
from that.

(2.) What power has he that is dead, as every natural man spiritually
is, even dead in trespasses and sins? Dead, even as dead to God’s New
Testament things as he that is in his grave is dead to the things of
this world. What power hath he, then, whereby to come to Jesus Christ?
(John 5:25; Eph 2:1; Col 2:13).

(3.) God forbids the mighty man’s glorying in his strength; and says
positively, “By strength shall no man prevail;” and again, “Not by
might, nor by power, but by my Spirit, saith the Lord” (Jer 9:23,24; 1
Sam 2:9; Zech 4:6; 1 Cor 1:27-31).

(4.) Paul acknowledgeth that man, nay, converted man, of himself, hath
not a sufficiency of power in himself to think a good thought; if not
to do that which is least, for to think is less than to come; then no
man, by his own power, can come to Jesus Christ (2 Cor 2:5).

(5.) Hence we are said to be made willing to come, by the power of God;
to be raised from a state of sin to a state of grace, by the power of
God; and to believe, that is to come, through the exceeding working of
his mighty power (Psa 110:3; Col 2:12; Eph 1:18,20; Job 23:14). But
this needed not, if either man had power or will to come; or so much as
graciously to think of being willing to come, of themselves, to Jesus
Christ.

Second, I should now come to the proof of the second part of the
observation [namely, the coming to Christ is by the gift, promise, and
drawing of the Father], but that is occasionally done already, in the
explicatory part of the text, to which I refer the reader; for I shall
here only give thee a text or two more to the same purpose, and so come
to the use and application.

1. It is expressly said, “No man can come to me, except the Father
which hath sent me draw him” (John 6:44). By this text, there is not
only insinuated that in man is want of power, but also of will, to come
to Jesus Christ: they must be drawn; they come not if they be not
drawn. And observe, it is not man, no, nor all the angels in heaven,
that can draw one sinner to Jesus Christ. No man cometh to me, except
the Father which hath sent me draw him.

2. Again, “No man can come unto me, except it were given unto him of my
Father” (John 6:65). It is an heavenly gift that maketh man come to
Jesus Christ.

3. Again, “It is written in the prophets, And they shall be all taught
of God. Every man, therefore, that hath heard, and hath learned of the
Father, cometh unto me” (John 6:45).

I shall not enlarge, but shall make some use and application, and so
come to the next observation.

[Use and Application of Observation First.]

Use First. Is it so? Is coming to Jesus Christ not by the will, wisdom,
or power of man, but by the gift, promise, and drawing of the Father?
Then they are to blame that cry up the will, wisdom, and power of man,
as things sufficient to bring men to Christ.

There are some men who think they may not be contradicted, when they
plead for the will, wisdom, and power of man in reference to the things
that are of the kingdom of Christ; but I will say to such a man, he
never yet came to understand, that himself is what the Scripture
teacheth concerning him; neither did he ever know what coming to Christ
is, by the teaching, gift, and drawing of the Father. He is such a one
that hath set up God’s enemy in opposition to him, and that continueth
in such acts of defiance; and what his end, without a new birth, will
be, the Scripture teacheth also; but we will pass this.

Use Second. Is it so? Is coming to Jesus Christ by the gift, promise,
and drawing of the Father? Then let saints here learn to ascribe their
coming to Christ to the gift, promise, and drawing of the Father.
Christian man, bless God, who hath given thee to Jesus Christ by
promise; and again, bless God for that he hath drawn thee to him. And
why is it thee? Why not another? O that the glory of electing love
should rest upon thy head, and that the glory of the exceeding grace of
God should take hold of thy heart, and bring thee to Jesus Christ!

Use Third. Is it so, that coming to Jesus Christ is by the Father, as
aforesaid? Then this should teach us to set a high esteem upon them
that indeed are coming to Jesus Christ; I say, an high esteem on them,
for the sake of him by virtue of whose grace they are made to come to
Jesus Christ.

We see that when men, by the help of human abilities, do arrive at the
knowledge of, and bring to pass that which, when done, is a wonder to
the world, how he that did it, is esteemed and commended; yea, how are
his wits, parts, industry, and unweariedness in all admired, and yet
the man, as to this, is but of the world, and his work the effect of
natural ability; the things also attained by him end in vanity and
vexation of spirit. Further, perhaps in the pursuit of these his
achievements, he sins against God, wastes his time vainly, and at
long-run loses his soul by neglecting of better things; yet he is
admired! But I say, if this man’s parts, labour, diligence, and the
like, will bring him to such applause and esteem in the world, what
esteem should we have of such an one that is by the gift, promise, and
power of God, coming to Jesus Christ?

1. This is a man with whom God is, in whom God works and walks; a man
whose motion is governed and steered by the mighty hand of God, and the
effectual working of his power. Here is a man!

2. This man, by the power of God’s might, which worketh in him, is able
to cast a whole world behind him, with all the lusts and pleasures of
it, and to charge through all the difficulties that men and devils can
set against him. Here is a man.

3. This man is travelling to Mount Zion, the heavenly Jerusalem, the
city of the living God, and to an innumerable company of angels, and
the spirits of just men made perfect, to God the Judge of all, and to
Jesus. Here is a man!

4. This man can look upon death with comfort, can laugh at destruction
when it cometh, and longs to hear the sound of the last trump, and to
see his Judge coming in the clouds of heaven. Here is a man indeed!

Let Christians, then, esteem each other as such. I know you do it; but
do it more and more. And that you may, consider these two or three
things. (1.) These are the objects of Christ’s esteem (Matt 12:48,49;
15:22-28; Luke 7:9). (2.) These are the objects of the esteem of angels
(Dan 9:12; 10:21,22; 13:3,4; Heb 2:14). (3.) These have been the
objects of the esteem of heathens, when but convinced about them (Dan
5:10,11; Acts 5:15; 1 Cor 14:24,25). “Let each [of you, then,] esteem
[each] other better than themselves” (Phil 2:2).

Use Fourth. Again, Is it so, that no man comes to Jesus Christ by the
will, wisdom, and power of man, but by the gift, promise, and drawing
of the Father? Then this shows us how horribly ignorant of this such
are, who make the man that is coming to Christ the object of their
contempt and rage. These are also unreasonable and wicked men; men in
whom is no faith (2 Thess 3:2). Sinners, did you but know what a
blessed thing it is to come to Jesus Christ, and that by the help and
drawing of the Father, they do indeed come to him; you would hang and
burn in hell a thousand years, before you would turn your spirits as
you do, against him that God is drawing to Jesus Christ, and also
against the God that draws him.

But, faithless sinner, let us a little expostulate the matter. What
hath this man done against thee, that is coming to Jesus Christ? Why
dost thou make him the object of thy scorn? doth his coming to Jesus
Christ offend thee? doth his pursuing of his own salvation offend thee?
doth his forsaking of his sins and pleasures offend thee?

Poor coming man! “Shall we sacrifice the abomination of the Egyptians
before their eyes, and will they not stone us?” (Exo 8:26).

But, I say, why offended at this? Is he ever the worse for coming to
Jesus Christ, or for his loving and serving of Jesus Christ? Or is he
ever the more a fool, for flying from that which will drown thee in
hell-fire, and for seeking eternal life? Besides, pray, Sirs, consider
it; this he doth, not of himself, but by the drawing of the Father.
Come, let me tell thee in thine ear, thou that wilt not come to him
thyself, and him that would, thou hinderest—

1. Thou shalt be judged for one that hath hated, maligned, and
reproached Jesus Christ, to whom this poor sinner is coming.

2. Thou shalt be judged, too, for one that hath hated the Father, by
whose powerful drawing this sinner doth come.

3. Thou shalt be taken and judged for one that has done despite to the
Spirit of grace in him that is, by its help, coming to Jesus Christ.
What sayest thou now? Wilt thou stand by thy doings? Wilt thou continue
to contemn and reproach the living God? Thinkest thou that thou shalt
weather it out well enough at the day of judgment? “Can thine heart
endure, or can thine hands be strong, in the days that I shall deal
with thee,” saith the Lord? (Eze 22:14, John 15:18-25; Jude 15; 1 Thess
4:8).

Use Fifth. Is it so, that no man comes to Jesus Christ by the will,
wisdom, and power of man, but by the gift, promise, and drawing of the
Father? Then this showeth us how it comes to pass, that weak means are
so powerful as to bring men out of their sins to a hearty pursuit after
Jesus Christ. When God bid Moses speak to the people, he said, “I will
give thee counsel, and God shall be with thee” (Exo 18:19). When God
speaks, when God works, who can let it? None, none; then the work goes
on! Elias threw his mantle upon the shoulders of Elisha; and what a
wonderful work followed! When Jesus fell in with the crowing of a cock,
what work was there! O when God is in the means, then shall that
means—be it never so weak and contemptible in itself—work wonders (1
Kings 19:19; Matt 26:74,75; Mark 14:71,72; Luke 22:60-62). The world
understood not, nor believed, that the walls of Jericho should fall at
the sound of rams’ horns; but when God will work, the means must be
effectual. A word weakly spoken, spoken with difficulty, in temptation,
and in the midst of great contempt and scorn, works wonders, if the
Lord thy God will say so too.

Use Sixth. Is it so? Doth no man come to Jesus Christ by the will,
wisdom, and power of man, but by the gift, promise, and drawing of the
Father? Then here is room for Christians to stand and wonder at the
effectual working of God’s providences, that he hath made use of, as
means to bring them to Jesus Christ.

For although men are drawn to Christ by the power of the Father, yet
that power putteth forth itself in the use of means: and these means
are divers, sometimes this, sometimes that; for God is at liberty to
work by which, and when, and how he will; but let the means be what
they will, and as contemptible as may be, yet God that commanded the
light to shine out of darkness, and that out of weakness can make
strong, can, nay, doth oftentimes make use of very unlikely means to
bring about the conversion and salvation of his people. Therefore, you
that are come to Christ—and that by unlikely means—stay yourselves, and
wonder, and, wondering, magnify almighty power, by the work of which
the means hath been made effectual to bring you to Jesus Christ.

What was the providence that God made use of as a means, either more
remote or more near, to bring thee to Jesus Christ? Was it the removing
of thy habitation, the change of thy condition, the loss of relations,
estate, or the like? Was it thy casting of thine eye upon some good
book, thy hearing of thy neighbours talk of heavenly things, the
beholding of God’s judgments as executed upon others, or thine own
deliverance from them, or thy being strangely cast under the ministry
of some godly man? O take notice of such providence or providences!
They were sent and managed by mighty power to do thee good. God
himself, I say, hath joined himself unto this chariot: yea, and so
blessed it, that it failed not to accomplish the thing for which he
sent it.

God blesseth not to every one his providences in this manner. How many
thousands are there in this world, that pass every day under the same
providences! but God is not in them, to do that work by them as he hath
done for thy poor soul, by his effectually working with them. O that
Jesus Christ should meet thee in this providence, that dispensation, or
the other ordinance! This is grace indeed! At this, therefore, it will
be thy wisdom to admire, and for this to bless God.

Give me leave to give you a taste of some of those providences that
have been effectual, through the management of God, to bring salvation
to the souls of his people.

(1.) The first shall be that of the woman of Samaria. It must happen,
that she must needs go out of the city to draw water, not before nor
after, but just when Jesus Christ her Saviour was come from far, and
set to rest him, being weary, upon the well. What a blessed providence
was this! Even a providence managed by the almighty wisdom, and
almighty power, to the conversion and salvation of this poor creature.
For by this providence was this poor creature and her Saviour brought
together, that that blessed work might be fulfilled upon the woman,
according to the purpose before determined by the Father (John 4).

(2.) What providence was it that there should be a tree in the way for
Zaccheus to climb, thereby to give Jesus opportunity to call that chief
of the publicans home to himself, even before he came down therefrom
(Luke 19).

(3.) Was it not also wonderful that the thief, which you read of in the
gospel, should, by the providence of God, be cast into prison, to be
condemned even at that session that Christ himself was to die; nay, and
that it should happen, too, that they must be hanged together, that the
thief might be in hearing and observing of Jesus in his last words,
that he might be converted by him before his death! (Luke 23).

(4.) What a strange providence was it, and as strangely managed by God,
that Onesimus, when he was run away from his master, should be taken,
and, as I think, cast into that very prison where Paul lay bound for
the Word of the gospel; that he might there be by him converted, and
then sent home again to his master Philemon! Behold “all things work
together for good to them that love God, to them who are the called
according to his purpose” (Rom 8:28).

Nay, I have myself known some that have been made to go to hear the
Word preached against their wills; others have gone not to hear, but to
see and to be seen; nay, to jeer and flout others, as also to catch and
carp at things. Some also to feed their adulterous eyes with the sight
of beautiful objects; and yet God hath made use even of these things,
and even of the wicked and sinful proposals of sinners, to bring them
under the grace that might save their souls.

Use Seventh. Doth no man come to Jesus Christ but by the drawing, &c.,
of the Father? Then let me here caution those poor sinners, that are
spectators of the change that God hath wrought in them that are coming
to Jesus Christ, not to attribute this work and change to other things
and causes.

There are some poor sinners in the world that plainly see a change, a
mighty change, in their neighbours and relations that are coming to
Jesus Christ. But, as I said, they being ignorant, and not knowing
whence it comes and whither it goes, for “so is every one that is born
of the Spirit,” (John 3:8), therefore they attribute this change to
other causes: as melancholy; to sitting alone; to overmuch reading; to
their going to too many sermons; to too much studying and musing on
what they hear.

Also they conclude, on the other side, that it is for want of merry
company; for want of physic; and therefore they advise them to leave
off reading, going to sermons, the company of sober people; and to be
merry, to go a gossiping, to busy themselves in the things of this
world, not to sit musing alone, &c. But come, poor ignorant sinner, let
me deal with thee. It seems thou art turned counsellor for Satan: I
tell thee thou knowest not what thou dost. Take heed of spending thy
judgment after this manner; thou judgest foolishly, and sayest in this,
to every one that passeth by, thou art a fool. What! count convictions
for sin, mournings for sin, and repentance for sin, melancholy? This is
like those that on the other side said, “These men are [drunk with]
full of new wine,” &c. Or as he that said Paul was mad (Acts 2:13,
26:24). Poor ignorant sinner! canst thou judge no better? What! is
sitting alone, pensive under God’s hand, reading the Scriptures, and
hearing of sermons, &c., the way to be undone? The Lord open thine
eyes, and make thee to see thine error! Thou hast set thyself against
God, thou hast despised the operation of his hands, thou attemptest to
murder souls. What! canst thou give no better counsel touching those
whom God hath wounded, than to send them to the ordinances of hell for
help? Thou biddest them be merry and lightsome; but dost thou not know
that “the heart of fools is in the house of mirth?” (Eccl 7:4).

Thou biddest them shun the hearing of thundering preachers; but is it
not “better to hear the rebuke of the wise, than for a man to hear the
song of fools?” (Eccl 7:5). Thou biddest them busy themselves in the
things of this world; but dost thou not know that the Lord bids, “Seek
first the kingdom of God, and his righteousness?” (Matt 6:33). Poor
ignorant sinner! hear the counsel of God to such, and learn thyself to
be wiser. “Is any afflicted? let him pray. Is any merry? let him sing
psalms” (James 5:13). “Blessed is the man that heareth me” (Prov 8:32).
And hear for time to come, “Save yourselves from this untoward
generation” (Acts 2:40). “Search the Scriptures” (John 5:39). “Give
attendance to reading” (1 Tim 4:13). “It is better to go to the house
of mourning” (Eccl 7:2,3).

And wilt thou judge him that doth thus? Art thou almost like Elymas the
sorcerer, that sought to turn the deputy from the faith? Thou seekest
to pervert the right ways of the Lord. Take heed lest some heavy
judgment overtake thee (Acts 13:8-13). What! teach men to quench
convictions; take men off from a serious consideration of the evil of
sin, of the terrors of the world to come, and how they shall escape the
same? What! teach men to put God and his Word out of their minds, by
running to merry company, by running to the world, by gossiping? &c.
This is as much as to bid them to say to God, “Depart from us, for we
desire not the knowledge of thy ways;” or, “What is the Almighty that
we should serve him? or what profit have we if we keep his ways?” Here
is a devil in grain! What! bid man walk “according to the course of
this world, according to the prince of the power of the air, the spirit
that now worketh in the children of disobedience” (Eph 2:2).

[Two objections answered.]

Object. 1. But we do not know that such are coming to Jesus Christ;
truly we wonder at them, and think they are fools.

Answ. Do you not know that they are coming to Jesus Christ? then they
may be coming to him, for aught you know; and why will ye be worse than
the brute, to speak evil of the things you know not? What! are ye made
to be taken and destroyed? must ye utterly perish in your own
corruptions? (2 Peter 2:12). Do you not know them? Let them alone then.
If you cannot speak good of them, speak not bad. “Refrain from these
men, and let them alone; for if this counsel or this work be of men, it
will come to nought; but if it be of God, ye cannot overthrow it, lest
haply ye be found even to fight against God” (Acts 5:38,39). But why do
you wonder at a work of conviction and conversion? Know you not that
this is the judgment of God upon you, “ye despisers, to behold, and
wonder, and perish?” (Acts 13:40,41). But why wonder, and think they
are fools? Is the way of the just an abomination to you? See that
passage, and be ashamed, “He that is upright in the way is abomination
to the wicked” (Prov 29:27). Your wondering at them argues that you are
strangers to yourselves, to conviction for sin, and to hearty desires
to be saved; as also to coming to Jesus Christ.

Object. 2. But how shall we know that such men are coming to Jesus
Christ?

Answ. Who can make them see that Christ has made blind? (John 2:8,9).
Nevertheless, because I endeavour thy conviction, conversion, and
salvation, consider: Do they cry out of sin, being burthened with it,
as of an exceeding bitter thing? Do they fly from it, as from the face
of a deadly serpent? Do they cry out of the insufficiency of their own
righteousness, as to justification in the sight of God? Do they cry out
after the Lord Jesus, to save them? Do they see more worth and merit in
one drop of Christ’s blood to save them, than in all the sins of the
world to damn them? Are they tender of sinning against Jesus Christ? Is
his name, person, and undertakings, more precious to them, than is the
glory of the world? Is this word more dear unto them? Is faith in
Christ (of which they are convinced by God’s Spirit of the want of, and
that without it they can never close with Christ) precious to them? Do
they savour Christ in his Word, and do they leave all the world for his
sake? And are they willing, God helping them, to run hazards for his
name, for the love they bear to him? Are his saints precious to them?
If these things be so, whether thou seest them or no, these men are
coming to Jesus Christ (Rom 7:914; Psa 38:3-8; Heb 6:18-20; Isa 64:6;
Phil 3:7,8; Psa 54:1; 109:26; Acts 16:30; Psa 51:7,8; 1 Peter 1:18,19;
Rom 7:24; 2 Cor 5:2; Acts 5:41; James 2:7; Song 5:10-16; Psa 119; John
13:35; 1 John 4:7; 3:14; John 16:9; Rom 14:23; Heb 11:6; Psa 19:10,11;
Jer 15:16; Heb 11:24-27; Acts 20:22-24; 21:13; Titus 3:15; 2 John 1;
Eph 4:16; Phile 7; 1 Cor 16:24).

[COMERS OFTTIMES AFRAID THAT CHRIST WILL NOT RECEIVE THEM.]


OBSERVATION SECOND.—I come now to the second observation propounded to
be spoken to, to wit, That they that are coming to Jesus Christ, are
ofttimes heartily afraid that Jesus Christ will not receive them.

I told you that this observation is implied in the text; and I gather
it,

First, From the largeness and openness of the promise: “I will in no
wise cast out.” For had there not been a proneness in us to “fear
casting out,” Christ needed not to have, as it were, waylaid our fear,
as he doth by this great and strange expression, “In no wise;” “And him
that cometh to me I will in no wise cast out.” There needed not, as I
may say, such a promise to be invented by the wisdom of heaven, and
worded at such a rate, as it were on purpose to dash in pieces at one
blow all the objections of coming sinners, if they were not prone to
admit of such objections, to the discouraging of their own souls. For
this word, “in no wise,” cutteth the throat of all objections; and it
was dropped by the Lord Jesus for that very end; and to help the faith
that is mixed with unbelief. And it is, as it were, the sum of all
promises; neither can any objection be made upon the unworthiness that
thou findest in thee, that this promise will not assoil.

But I am a great sinner, sayest thou. “I will in no wise cast out,”
says Christ. But I am an old sinner, sayest thou. “I will in no wise
cast out,” says Christ. But I am a hard-hearted sinner, sayest thou. “I
will in no wise cast out,” says Christ. But I am a backsliding sinner,
sayest thou. “I will in no wise cast out,” says Christ. But I have
served Satan all my days, sayest thou. “I will in no wise cast out,”
says Christ. But I have sinned against light, sayest thou. “I will in
no wise cast out,” says Christ. But I have sinned against mercy, sayest
thou. “I will in no wise cast out,” says Christ. But I have no good
thing to bring with me, sayest thou. “I will in no wise cast out,” says
Christ.

Thus I might go on to the end of things, and show you, that still this
promise was provided to answer all objections, and doth answer them.
But I say, what need it be, if they that are coming to Jesus Christ are
not sometimes, yea, oftentimes, heartily afraid, “that Jesus Christ
will cast them out?”

Second, I will give you now two instances that seem to imply the truth
of this observation.

In the ninth of Matthew, at the second verse, you read of a man that
was sick of the palsy; and he was coming to Jesus Christ, being borne
upon a bed by his friends: he also was coming himself, and that upon
another account than any of his friends were aware of; even for the
pardon of sins, and the salvation of his soul. Now, so soon as ever he
was come into the presence of Christ, Christ bids him “be of good
cheer.” It seems then, his heart was fainting; but what was the cause
of his fainting? Not his bodily infirmity, for the cure of which his
friends did bring him to Christ; but the guilt and burden of his sins,
for the pardon of which himself did come to him; therefore he proceeds,
“Be of good cheer, thy sins be forgiven thee.” I say, Christ saw him
sinking in his mind, about how it would go with his most noble part;
and therefore, first, he applies himself to him upon that account. For
though his friends had faith enough as to the cure of the body, yet he
himself had little enough as to the cure of his soul: therefore Christ
takes him up as a man falling down, saying, “Son, be of good cheer, thy
sins be forgiven thee.”

That about the Prodigal seems pertinent also to this matter: “When he
came to himself, he said, How many hired servants of my father’s have
bread enough and to spare, and I perish with hunger! I will arise and
go to my father.” Heartily spoken; but how did he perform his promise?
I think not so well as he promised to do; and my ground for my thoughts
is, because his father, so soon as he was come to him, fell upon his
neck and kissed him; implying, methinks, as if the prodigal by this
time was dejected in his mind; and therefore his father gives him the
most sudden and familiar token of reconciliation. And kisses were of
old time often used to remove doubts and fears. Thus Laban and Esau
kiss Jacob. Thus Joseph kissed his brethren; and thus also David kissed
Absalom (Gen 31:55; 33:1-4; 48:9,10; 2 Sam 14:33). It is true, as I
said, at first setting out, he spake heartily, as sometimes sinners
also do in their beginning to come to Jesus Christ; but might not he,
yea, in all probability he had, between the first step he took, and the
last, by which he accomplished that journey, many a thought, both this
way and that; as whether his father would receive him or no? As thus: I
said, “I would go to my Father.” But how, if when I come at him he
should ask me, Where I have all this while been? What must I say then?
Also, if he ask me, What is become of the portion of goods that he gave
me? What shall I say then? If he asks me, Who have been my companions?
What shall I say then? If he also shall ask me, What hath been my
preferment in all the time of my absence from him? What shall I say
then? Yea, and if he ask me, Why I came home no sooner? What shall I
say then? Thus, I say, might he reason with himself, and being
conscious to himself, that he could give but a bad answer to any of
these interrogatories, no marvel if he stood in need first of all of a
kiss from his father’s lips. For had he answered the first in truth, he
must say, I have been a haunter of taverns and ale-houses; and as for
my portion, I spent it in riotous living; my companions were whores and
drabs; as for my preferment, the highest was, that I became a hog-herd;
and as for my not coming home till now, could I have made shift to have
staid abroad any longer, I had not lain at thy feet for mercy now.

I say, these things considered, and considering, again, how prone poor
man is to give way, when truly awakened, to despondings and heart
misgivings, no marvel if he did sink in his mind, between the time of
his first setting out, and that of his coming to his Father.

Third, But, thirdly, methinks I have for the confirmation of this truth
the consent of all the saints that are under heaven, to wit, That they
that are coming to Jesus Christ, are ofttimes heartily afraid that he
will not receive them.

Quest. But what should be the reason? I will answer to this question
thus:

1. It is not for want of the revealed will of God, that manifesteth
grounds for the contrary, for of that there is a sufficiency; yea, the
text itself hath laid a sufficient foundation for encouragement, for
them that are coming to Jesus Christ. “And him that cometh to me I will
in no wise cast out.”

2. It is not for want of any invitation to come, for that is full and
plain. “Come unto me, all ye that labour and are heavy laden, and I
will give you rest” (Matt 11:28).

3. Neither is it for want of a manifestation of Christ’s willingness to
receive, as those texts above named, with that which follows,
declareth, “If any man thirst, let him come unto me, and drink” (John
7:37).

4. It is not for want of exceeding great and precious promises to
receive them that come. “Wherefore come out from among them, and be ye
separate, saith the Lord, and touch not the unclean thing, and I will
receive you, and will be a Father unto you, and ye shall be my sons and
daughters, saith the Lord Almighty” (2 Cor 6:17,18).

5. It is not for want of solemn oath and engagement to save them that
come. “For—because he could swear by no greater, he sware by
himself—that by two immutable things, in which it was impossible for
God to lie, we might have a strong consolation, who have fled for
refuge to lay hold upon the hope set before us” (Heb 6:13-18).

6. Neither is it for want of great examples of God’s mercy, that have
come to Jesus Christ, of which we read most plentifully in the Word.
Therefore, it must be concluded, it is for want of that which follows.

[What it is that prevents the coming to Christ.]

First, It is for want of the knowledge of Christ. Thou knowest but
little of the grace and kindness that is in the heart of Christ; thou
knowest but little of the virtue and merit of his blood; thou knowest
but little of the willingness that is in his heart to save thee; and
this is the reason of the fear that ariseth in thy heart, and that
causeth thee to doubt that Christ will not receive thee. Unbelief is
the daughter of Ignorance. Therefore Christ saith, “O fools, and slow
of heart to believe” (Luke 24:25).

Slowness of heart to believe, flows from thy foolishness in the things
of Christ; this is evident to all that are acquainted with themselves,
and are seeking after Jesus Christ. The more ignorance, the more
unbelief. The more knowledge of Christ, the more faith. “They that know
thy name will put their trust in thee” (Psa 9:10). He, therefore, that
began to come to Christ but the other day, and hath yet but little
knowledge of him, he fears that Christ will not receive him. But he
that hath been longer acquainted with him, he “is strong, and hath
overcome the wicked one” (1 John 2:13). When Joseph’s brethren came
into Egypt to buy corn, it is said, “Joseph knew his brethren, but his
brethren knew not him.” What follows? Why, great mistrust of heart
about their speeding well; especially, if Joseph did but answer them
roughly, calling them spies, and questioning their truth and the like.
And observe it, so long as their ignorance about their brother remained
with them, whatsoever Joseph did, still they put the worse sense upon
it. For instance, Joseph upon a time bids the steward of his house
bring them home, to dine with him, to dine even in Joseph’s house. And
how is this resented by them? Why, they are afraid. “And the men were
afraid, because they were brought unto” their brother “Joseph’s house.”
And they said, He seeketh occasion against us, and will fall upon us,
and take us for bondmen, and our asses (Gen 42, 43). What! afraid to go
to Joseph’s house? He was their brother; he intended to feast them; to
feast them, and to feast with them. Ah! but they were ignorant that he
was their brother. And so long as their ignorance lasted, so long their
fear terrified them. Just thus it is with the sinner that but of late
is coming to Jesus Christ. He is ignorant of the love and pity that is
in Christ to coming sinners. Therefore he doubts, therefore he fears,
therefore his heart misgives him.

Coming sinner, Christ inviteth thee to dine and sup with him. He
inviteth thee to a banquet of wine, yea, to come into his wine-cellar,
and his banner over thee shall be love (Rev 3:20; Song 2:5). But I
doubt it, says the sinner: but, it is answered, he calls thee, invites
thee to his banquet, flagons, apples; to his wine, and to the juice of
his pomegranate. “O, I fear, I doubt, I mistrust, I tremble in
expectation of the contrary!” Come out of the man, thou dastardly
ignorance! Be not afraid, sinner, only believe; “He that cometh to
Christ he will in no wise cast out.”

Let the coming sinner, therefore, seek after more of the good knowledge
of Jesus Christ. Press after it, seek it as silver, and dig for it as
for hid treasure. This will embolden thee; this will make thee wax
stronger and stronger. “I know whom I have believed,” I know him, said
Paul; and what follows? Why, “and I am persuaded that he is able to
keep that which I have committed unto him, against that day” (2 Tim
1:12). What had Paul committed to Jesus Christ? The answer is, He had
committed to him his soul. But why did he commit his soul to him? Why,
because he knew him. He knew him to be faithful, to be kind. He knew he
would not fail him, nor forsake him; and therefore he laid his soul
down at his feet, and committed it to him, to keep against that day.
But,

Second, Thy fears that Christ will not receive thee may be also a
consequent of thy earnest and strong desires after thy salvation by
him. For this I observe, that strong desires to have, are attended with
strong fears of missing. What man most sets his heart upon, and what
his desires are most after, he ofttimes most fears he shall not obtain.
So the man, the ruler of the synagogue, had a great desire that his
daughter should live; and that desire was attended with fear, that she
should not. Wherefore, Christ saith unto him, “Be not afraid” (Mark
5:36).

Suppose a young man should have his heart much set upon a virgin to
have her to wife, if ever he fears he shall not obtain her, it is when
he begins to love; now, thinks he, somebody will step in betwixt my
love and the object of it; either they will find fault with my person,
my estate, my conditions, or something! Now thoughts begin to work; she
doth not like me, or something. And thus it is with the soul at first
coming to Jesus Christ, thou lovest him, and thy love produceth
jealousy, and that jealousy ofttimes begets fears.

Now thou fearest the sins of thy youth, the sins of thine old age, the
sins of thy calling, the sins of thy Christian duties, the sins of
thine heart, or something; thou thinkest something or other will
alienate the heart and affections of Jesus Christ from thee; thou
thinkest he sees something in thee, for the sake of which he will
refuse thy soul. But be content, a little more knowledge of him will
make thee take better heart; thy earnest desires shall not be attended
with such burning fears; thou shalt hereafter say, “This is my
infirmity” (Psa 77:10).

Thou art sick of love, a very sweet disease, and yet every disease has
some weakness attending of it: yet I wish this distemper, if it be
lawful to call it so, was more epidemical. Die of this disease I would
gladly do; it is better than life itself, though it be attended with
fears. But thou criest, I cannot obtain: well, be not too hasty in
making conclusions. If Jesus Christ had not put his finger in at the
hole of the lock, thy bowels would not have been troubled for him (Song
5:4). Mark how the prophet hath it, “They shall walk after the Lord; he
shall roar like a lion; when he shall roar, then the children shall
tremble from the west, they shall tremble as a bird out of Egypt, and
as a dove out of the land of Assyria” (Hosea 11:10,11). When God roars
(as ofttimes the coming soul hears him roar), what man that is coming
can do otherwise than tremble? (Amos 3:8). But trembling he comes: “He
sprang in, and came trembling, and fell down before Paul and Silas”
(Acts 16:29).

Should you ask him that we mentioned but now, How long is it since you
began to fear you should miss of this damsel you love so? The answer
will be, Ever since I began to love her. But did you not fear it
before? No, nor should I fear it now, but that I vehemently love her.
Come, sinner, let us apply it: How long is it since thou began to fear
that Jesus Christ will not receive thee? Thy answer is, Ever since I
began to desire that he would save my soul. I began to fear, when I
began to come; and the more my heart burns in desires after him, the
more I feel my heart fear I shall not be saved by him. See now, did not
I tell thee that thy fears were but the consequence of strong desires?
Well, fear not, coming sinner, thousands of coming souls are in thy
condition, and yet they will get safe into Christ’s bosom: “Say,” says
Christ, “to them that are of a fearful heart, Be strong, fear not; your
God will come and save you” (Isa 35:4; 63:1).

Third, Thy fear that Christ will not receive thee may arise from a
sense of thine own unworthiness. Thou seest what a poor, sorry,
wretched, worthless creature thou art; and seeing this, thou fearest
Christ will not receive thee. Alas, sayest thou, I am the vilest of all
men; a town-sinner, a ringleading sinner! I am not only a sinner
myself, but have made others twofold worse the children of hell also.
Besides, now I am under some awakenings and stirrings of mind after
salvation, even now I find my heart rebellious, carnal, hard,
treacherous, desperate, prone to unbelief, to despair: it forgetteth
the Word; it wandereth; it runneth to the ends of the earth. There is
not, I am persuaded, one in all the world that hath such a desperate
wicked heart as mine is; my soul is careless to do good, but none more
earnest to do that which is evil.

Can such a one as I am, live in glory? Can a holy, a just, and a
righteous God, once think (with honour to his name) of saving such a
vile creature as I am? I fear it. Will he show wonders to such a dead
dog as I am? I doubt it. I am cast out to the loathing of my person,
yea, I loath myself; I stink in mine own nostrils. How can I then be
accepted by a holy and sin-abhorring God? (Psa 38:5-7; Eze 11;
20:42,44). Saved I would be; and who is there that would not, were they
in my condition? Indeed, I wonder at the madness and folly of others,
when I see them leap and skip so carelessly about the mouth of hell!
Bold sinner, how darest thou tempt God, by laughing at the breach of
his holy law? But alas! they are not so bad one way, but I am worse
another: I wish myself were anybody but myself; and yet here again, I
know not what to wish. When I see such as I believe are coming to Jesus
Christ, O I bless them! But I am confounded in myself, to see how
unlike, as I think, I am to every good man in the world. They can read,
hear, pray, remember, repent, be humble, do everything better than so
vile a wretch as I. I, vile wretch, am good for nothing but to burn in
hell-fire, and when I think of that, I am confounded too!

Thus the sense of unworthiness creates and heightens fears in the
hearts of them that are coming to Jesus Christ; but indeed it should
not; for who needs the physician but the sick? or who did Christ come
into the world to save, but the chief of sinners? (Mark 2:17; 1 Tim
1:15). Wherefore, the more thou seest thy sins, the faster fly thou to
Jesus Christ. And let the sense of thine own unworthiness prevail with
thee yet to go faster. As it is with the man that carrieth his broken
arm in a sling to the bone-setter, still as he thinks of his broken
arm, and as he feels the pain and anguish, he hastens his pace to the
man. And if Satan meets thee, and asketh, Whither goest thou? tell him
thou art maimed, and art going to the Lord Jesus. If he objects thine
own unworthiness, tell him, That even as the sick seeketh the
physician; as he that hath broken bones seeks him that can set them; so
thou art going to Jesus Christ for cure and healing for thy sin sick
soul. But it ofttimes happeneth to him that flies for his life, he
despairs of escaping, and therefore delivers himself up into the hand
of the pursuer. But up, up, sinner; be of good cheer, Christ came to
save the unworthy ones: be not faithless, but believe. Come away, man,
the Lord Jesus calls thee, saying, “And him that cometh to me I will in
no wise cast out.”

Fourth. Thy fear that Christ will not receive thee, may arise from a
sense of the exceeding mercy of being saved; sometimes salvation is in
the eyes of him that desires so great, so huge, so wonderful a thing,
that the very thoughts of the excellency of it, engenders unbelief
about obtaining it, in the heart of those that unfeignedly desire it.
“Seemeth it to you,” saith David, “a light thing to be a king’s
son-in-law?” (1 Sam 18:23). So the thoughts of the greatness and glory
of the thing propounded, as heaven, eternal life, eternal glory, to be
with God, and Christ, and angels; these are great things, things too
good, saith the soul that is little in his own eyes; things too rich,
saith the soul that is truly poor in spirit, for me.

Besides, the Holy Ghost hath a way to greaten heavenly things to the
understanding of the coming sinner; yea, and at the same time to
greaten, too, the sin and unworthiness of that sinner. Now the soul
staggeringly wonders, saying, What! to be made like angels, like
Christ, to live in eternal bliss, joy, and felicity! This is for
angels, and for them that can walk like angels! If a prince, a duke, an
earl, should send (by the hand of his servant) for some poor, sorry,
beggarly scrub, to take her for his master to wife, and the servant
should come and say, My lord and master, such an one hath sent me to
thee, to take thee to him to wife; he is rich, beautiful, and of
excellent qualities; he is loving, meek, humble, well-spoken, &c. What
now would this poor, sorry, beggarly creature think? What would she
say? or how would she frame an answer? When king David sent to Abigail
upon this account, and though she was a rich woman, yet she said,
“Behold, let thine handmaid be a servant to wash the feet of the
servants of my lord” (1 Sam 25:40,41). She was confounded, she could
not well tell what to say, the offer was so great, beyond what could in
reason be expected.

But suppose this great person should second his suit, and send to this
sorry creature again, what would she say now? Would she not say, You
mock me? But what if he affirms that he is in good earnest, and that
his lord must have her to wife; yea, suppose he should prevail upon her
to credit his message, and to address herself for her journey; yet,
behold every thought of her pedigree confounds her; also her sense of
want of beauty makes her ashamed; and if she doth but think of being
embraced, the unbelief that is mixed with that thought whirls her into
tremblings; and now she calls herself fool, for believing the
messenger, and thinks not to go; if she thinks of being bold, she
blushes; and the least thought that she shall be rejected, when she
comes at him, makes her look as if she would give up the ghost.

And is it a wonder, then, to see a soul that is drowned in the sense of
glory and a sense of its own nothingness, to be confounded in itself,
and to fear that the glory apprehended is too great, too good, and too
rich, for such an one? That thing, heaven and eternal glory, is so
great, and I that would have it, so small, so sorry a creature, that
the thoughts of obtaining it confounds me.

Thus, I say, doth the greatness of the things desired, quite dash and
overthrow the mind of the desirer. O, it is too big! it is too big! it
is too great a mercy! But, coming sinner, let me reason with thee. Thou
sayest, it is too big, too great. Well, will things that are less
satisfy thy soul? Will a less thing than heaven, than glory and eternal
life, answer thy desires? No, nothing less; and yet I fear they are too
big, and too good for me, ever to obtain. Well, as big and as good as
they are, God giveth them to such as thou; they are not too big for God
to give; no, not too big to give freely. Be content; let God give like
himself; he is that eternal God, and giveth like himself. When kings
give, they do not use to give as poor men do. Hence it is said, that
Nabal made a feast in his house like the feast of a king; and again,
“All these things did Araunah, as a king, give unto David” (1 Sam
25:36; 2 Sam 24:23). Now, God is a great king, let him give like a
king; nay, let him give like himself, and do thou receive like thyself.
He hath all, and thou hast nothing. God told his people of old, that he
would save them in truth and in righteousness, and that they should
return to, and enjoy the land, which before, for their sins, had spewed
them out; and then adds, under a supposition of their counting the
mercy too good, or too big, “If it be marvellous in the eyes of the
remnant of this people in these days, should it also be marvellous in
mine eyes? saith the Lord of hosts” (Zech 8:6).

As who should say, they are now in captivity, and little in their own
eyes; therefore they think the mercy of returning to Canaan is a mercy
too marvellously big for them to enjoy; but if it be so in their eyes,
it is not so in mine; I will do for them like God, if they will but
receive my bounty like sinners. Coming sinner, God can give his
heavenly Canaan, and the glory of it, unto thee; yea, none ever had
them but as a gift, a free gift. He hath given us his Son, “How shall
he not with him also freely give us all things?” (Rom 8:32).

It was not the worthiness of Abraham, or Moses, or David or Peter, or
Paul, but the mercy of God, that made them inheritors of heaven. If God
thinks thee worthy, judge not thyself unworthy; but take it, and be
thankful. And it is a good sign he intends to give thee, if he hath
drawn out thy heart to ask. “Lord, thou hast heard the desire of the
humble; thou wilt prepare their heart; thou wilt cause thine ear to
hear” (Psa 10:17).

When God is said to incline his ear, it implies an intention to bestow
the mercy desired. Take it therefore; thy wisdom will be to receive,
not sticking at thy own unworthiness. It is said, “He raiseth up the
poor out of the dust, and lifteth up the beggar from the dunghill, to
set them among princes, and to make them inherit the throne of glory.”
Again, “He raiseth up the poor out of the dust, and lifteth the needy
out of the dunghill, that he may set him with princes, even with the
princes of his people” (1 Sam 2:8; Psa 113:7,8). You see also when God
made a wedding for his Son, he called not the great, nor the rich, nor
the mighty; but the poor, the maimed, the halt, and the blind (Matt 12;
Luke 14).

Fifth. Thy fears that Christ will not receive thee may arise from the
hideous roaring of the devil, who pursues thee. He that hears him roar,
must be a mighty Christian, if he can at that time deliver himself from
fear. He is called a roaring lion; and then to allude to that in
Isaiah, “If one look” into them, they have “darkness and sorrow, and
the light is darkened in the heavens thereof” (1 Peter 5:8; Isa 5:3).

[Two of the devil’s objections.]—There are two things among many that
Satan useth to roar out after them that are coming to Jesus Christ. 1.
That they are not elected. Or, 2. That they have sinned the sin against
the Holy Ghost. To both these I answer briefly—

1. [Election.]—Touching election, out of which thou fearest thou art
excluded. Why, coming sinner, even the text itself affordeth thee help
against this doubt, and that by a double argument.

(1.) That coming to Christ is by virtue of the gift, promise, and
drawing of the Father; but thou art a-coming; therefore God hath given
thee, promised thee, and is drawing thee to Jesus Christ. Coming
sinner, hold to this; and when Satan beginneth to roar again, answer,
But I feel my heart moving after Jesus Christ; but that would not be,
if it were not given by promise, and drawing to Christ by the power of
the Father.

(2.) Jesus Christ hath promised, “That him that cometh to him he will
in no wise cast out.” And if he hath said it, will he not make it good,
I mean even thy salvation? For, as I have said already, not to cast
out, is to receive and admit to the benefit of salvation. If then the
Father hath given thee, as is manifest by thy coming; and if Christ
will receive thee, thou coming soul, as it is plain he will, because he
hath said, “He will in no wise cast out;” then be confident, and let
those conclusions, that as naturally flow from the text as light from
the sun, or water from the fountain, stay thee.

If Satan therefore objecteth, But thou art not elected; answer, But I
am coming, Satan, I am coming; and that I could not be, but that the
Father draws me; and I am coming to such a Lord Jesus, as will in no
wise cast me out. Further, Satan, were I not elect, the Father would
not draw me, nor would the Son so graciously open his bosom to me. I am
persuaded, that not one of the nonelect shall ever be able to say, no,
not in the day of judgment, I did sincerely come to Jesus Christ. Come
they may, feignedly, as Judas and Simon Magus did; but that is not our
question. Therefore, O thou honest-hearted coming sinner, be not
afraid, but come.

2. [Of the sin against the Holy Ghost.]—As to the second part of the
objection, about sinning the sin against the Holy Ghost, the same
argument overthrows that also. But I will argue thus:

(1.) Coming to Christ is by virtue of a special gift of the Father; but
the Father giveth no such gift to them that have sinned that sin;
therefore thou that art coming hast not committed that sin. That the
Father giveth no such gift to them that have sinned that sin is
evident—(a.) Because such have sinned themselves out of God’s favour;
“They shall never have forgiveness” (Matt 12:32). But it is a special
favour of God to give unto a man, to come to Jesus Christ; because
thereby he obtaineth forgiveness. Therefore he that cometh hath not
sinned that sin. (b.) They that have sinned the sin against the Holy
Ghost, have sinned themselves out of an interest in the sacrifice of
Christ’s body and blood; “There remaineth [for such] no more sacrifice
for sins” (Heb 10:26). But God giveth not grace to any of them to come
to Christ, that have no share in the sacrifice of his body and blood.
Therefore, thou that art coming to him, hast not sinned that sin.

(2.) Coming to Christ is by the special drawing of the Father; “No man
can come to me except the Father which hath sent me draw him” (John
6:44). But the Father draweth not him to Christ, for whom he hath not
allotted forgiveness by his blood; therefore they that are coming to
Jesus Christ have not committed that sin, because he hath allotted them
forgiveness by his blood. That the Father cannot draw them to Jesus
Christ, for whom he hath not allotted forgiveness of sins, is manifest
to sense: for that would be a plain mockery, a flam, 17 neither
becoming his wisdom, justice, holiness, nor goodness.

(3.) Coming to Jesus Christ lays a man under the promise of forgiveness
and salvation. But it is impossible that he that hath sinned that sin
should ever be put under a promise of these. Therefore, he that hath
sinned that sin can never have heart to come to Jesus Christ.

(4.) Coming to Jesus Christ lays a man under his intercession. “For he
ever liveth to make intercession for them that come” (Heb 7:25).
Therefore, he that is coming to Jesus Christ cannot have sinned that
sin. Christ has forbidden his people to pray for them that have sinned
that sin; and, therefore, will not pray for them himself, but he prays
for them that come.

(5.) He that hath sinned that sin, Christ is to him of no more worth
than is a man that is dead; “For he hath crucified to himself the Son
of God;” yea, and hath also counted his precious blood as the blood of
an unholy thing. (Heb 6, 10) Now, he that hath this low esteem of
Christ will never come to him for life; but the coming man has an high
esteem of his person, blood, and merits. Therefore, he that is coming
has not committed that sin.

(6.) If he that has sinned this sin might yet come to Jesus Christ,
then must the truth of God be overthrown; which saith in one place, “He
hath never forgiveness;” and in another, “I will in no wise cast him
out.” Therefore, that he may never have forgiveness, he shall never
have heart to come to Jesus Christ. It is impossible that such an one
should be renewed, either to or by repentance (Heb 6). Wherefore, never
trouble thy head nor heart about this matter; he that cometh to Jesus
Christ cannot have sinned against the Holy Ghost.

Sixth, Thy fears that Christ will not receive thee may arise from thine
own folly, in inventing, yea, in thy chalking out to God, a way to
bring thee home to Jesus Christ. Some souls that are coming to Jesus
Christ are great tormentors of themselves upon this account; they
conclude, that if their coming to Jesus Christ is right, they must
needs be brought home thus and thus.

As to instance: 1. Says one, If God be bringing of me to Jesus Christ,
then will he load me with the guilt of sin till he makes me roar again.
2. If God be indeed a-bringing me home to Jesus Christ, then must I be
assaulted with dreadful temptations of the devil. 3. If God be indeed
a-bringing me to Jesus Christ, then, even when I come at him, I shall
have wonderful revelations of him.

This is the way that some sinners appoint for God; but, perhaps, he
will not walk therein; yet will he bring them to Jesus Christ. But now,
because they come not the way of their own chalking out, therefore they
are at a loss. They look for heavy load and burden; but, perhaps, God
gives them a sight of their lost condition, and addeth not that heavy
weight and burden. They look for fearful temptations of Satan; but God
sees that yet they are not fit for them, nor is the time come that he
should be honoured by them in such a condition. They look for great and
glorious revelations of Christ, grace, and mercy; but, perhaps, God
only takes the yoke from off their jaws, and lays meat before them. And
now again they are at a loss, yet a-coming to Jesus Christ; “I drew
them,” saith God, “with cords of a man, with bands of love—I took the
yoke from off their jaws, and laid meat unto them” (Hosea 11:4).

Now, I say, If God brings thee to Christ, and not by the way that thou
hast appointed, then thou art at a loss; and for thy being at a loss,
thou mayest thank thyself. God hath more ways than thou knowest of to
bring a sinner to Jesus Christ; but he will not give thee beforehand an
account by which of them he will bring thee to Christ (Isa 40:13; Job
33:13). Sometimes he hath his ways in the whirlwind; but sometimes the
Lord is not there (Nahum 1:3; 1 Kings 19:11). If God will deal more
gently with thee than with others of his children, grudge not at it;
refuse not the waters that go softly, lest he bring upon thee the
waters of the rivers, strong and many, even these two smoking
firebrand, the devil and guilt of sin (Isa 8:6,7). He saith to Peter,
“Follow me.” And what thunder did Zaccheus hear or see? Zaccheus, “Come
down,” said Christ; “and he came down,” says Luke, “and received him
joyfully.”

But had Peter or Zaccheus made the objection that thou hast made, and
directed the Spirit of the Lord as thou hast done, they might have
looked long enough before they had found themselves coming to Jesus
Christ. Besides, I will tell thee, that the greatness of sense of sin,
the hideous roaring of the devil, yea, and abundance of revelations,
will not prove that God is bringing thy soul to Jesus Christ; as
Balaam, Cain, Judas, and others, can witness.

Further, consider that what thou hast not of these things here, thou
mayest have another time, and that to thy distraction. Wherefore,
instead of being discontent, because thou art not in the fire, because
thou hearest not the sound of the trumpet and alarm of war, “Pray that
thou enter not into temptation;” yea, come boldly to the throne of
grace, and obtain mercy, and find grace to help in that time of need
(Psa 88:15; Matt 26:41; Heb 4:16).

Poor creature! thou criest, if I were tempted, I could come faster and
with more confidence to Christ. Thou sayest thou knowest not what. What
says Job? “Withdraw thine hand far from me: and let not thy dread make
me afraid. Then call thou, and I will answer: or let me speak, and
answer thou me” (Job 13:21,22). It is not the overheavy load of sin,
but the discovery of mercy; not the roaring of the devil, but the
drawing of the Father, that makes a man come to Jesus Christ; I myself
know all these things.

True, sometimes, yea, most an end, 18 they that come to Jesus Christ
come the way that thou desirest; the loading, tempted way; but the Lord
also leads some by the waters of comfort. If I was to choose when to go
a long journey, to wit, whether I would go it in the dead of winter or
in the pleasant spring, though, if it was a very profitable journey, as
that of coming to Christ is, I would choose to go it through fire and
water before I would choose lose the benefit. But, I say, if I might
choose the time, I would choose to go it in the pleasant spring,
because the way would be more delightsome, the days longer and warmer,
the nights shorter and not so cold. And it is observable, that that
very argument that thou usest to weaken thy strength in the way, that
very argument Christ Jesus useth to encourage his beloved to come to
him: “Rise up,” saith he, “my love, my fair one, and come away.” Why?
“For lo, the winter is past, the rain is over and gone; the flowers
appear on the earth, the time of the singing of birds is come, and the
voice of the turtle is heard in our land; the fig-tree putteth forth
her green figs, and the vines with the tender grape give a good smell.
Arise, my love, my fair one, and come away” (Song 2:10-13).

Trouble not thyself, coming sinner. If thou seest thy lost condition by
original and actual sin; if thou seest thy need of the spotless
righteousness of Jesus Christ; if thou art willing to be found in him,
and to take up thy cross and follow him; then pray for a fair wind and
good weather, and come away. Stick no longer in a muse and doubt about
things, but come away to Jesus Christ. Do it, I say, lest thou tempt
God to lay the sorrows of a travailing woman upon thee. Thy folly in
this thing may make him do it. Mind what follows: “The sorrows of a
travailing woman shall come upon him.” Why? “He is an unwise son; for
he should not stay long in the place of the breaking forth of children”
(Hosea 13:13).

Seventh, Thy fears that Christ will not receive thee may arise from
those decays that thou findest in thy soul, even while thou art coming
to him. Some, even as they are coming to Jesus Christ, do find
themselves grow worse and worse; and this is indeed a sore trial to the
poor coming sinner.

[Fears that we do not run fast enough.]

To explain myself. There is such an one a coming to Jesus Christ who,
when at first he began to look out after him, was sensible,
affectionate, and broken in spirit; but now is grown dark, senseless,
hard-hearted, and inclining to neglect spiritual duties, &c. Besides,
he now finds in himself inclinations to unbelief, atheism, blasphemy,
and the like; now he finds he cannot tremble at God’s Word, his
judgment, nor at the apprehension of hell fire; neither can he, as he
thinketh, be sorry for these things. Now, this is a sad dispensation.
The man under the sixth head complaineth for want of temptations, but
thou hast enough of them; art thou glad of them, tempted, coming
sinner? They that never were exercised with them may think it a fine
thing to be within the range, but he that is there is ready to sweat
blood for sorrow of heart, and to howl for vexation of spirit! This man
is in the wilderness among wild beasts. Here he sees a bear, there a
lion, yonder a leopard, a wolf, a dragon; devils of all sorts, doubts
of all sorts, fears of all sorts, haunt and molest his soul. Here he
sees smoke, yea, feels fire and brimstone, scattered upon his secret
places. He hears the sound of an horrible tempest. O! my friends, even
the Lord Jesus, that knew all things, even he saw no pleasure in
temptations, nor did he desire to be with them; wherefore, one text
saith, “he was led,” and another, “he was driven,” of the Spirit into
the wilderness, to be tempted of the devil (Matt 4:1; Mark 1:12).

But to return. Thus it happeneth sometimes to them that are coming to
Jesus Christ. A sad hap indeed! One would think that he that is flying
from wrath to come has little need of such clogs as these. And yet so
it is, and woeful experience proves it. The church of old complained
that her enemies overtook her between the straits; just between hope
and fear, heaven and hell (Lam 1).

This man feeleth the infirmity of his flesh, he findeth a proneness in
himself to be desperate. Now, he chides with God, flings and tumbles
like a wild bull in a net, and still the guilt of all returns upon
himself, to the crushing of him to pieces. Yet he feeleth his heart so
hard, that he can find, as he thinks, no kind falling under any of his
miscarriages. Now, he is a lump of confusion in his own eyes, whose
spirit and actions are without order.

Temptations serve the Christian as the shepherd’s dog serveth the silly
sheep; that is, coming behind the flock, he runs upon it, pulls it
down, worries it, wounds it, and grievously bedabbleth it with dirt and
wet, in the lowest places of the furrows of the field, and not leaving
it until it is half dead, nor then neither, except God rebuke.

Here is now room for fears of being cast away. Now I see I am lost,
says the sinner. This is not coming to Jesus Christ, says the sinner;
such a desperate, hard, and wretched heart as mine is, cannot be a
gracious one, saith the sinner. And bid such an one be better, he says,
I cannot; no, I cannot.

[Why temptations assail God’s people.]

Quest. But what will you say to a soul in this condition?

Answ. I will say, That temptations have attended the best of God’s
people. I will say, That temptations come to do us good; and I will say
also, That there is a difference betwixt growing worse and worse, and
thy seeing more clearly how bad thou art.

There is a man of an ill-favoured countenance, who hath too high a
conceit of his beauty; and, wanting the benefit of a glass, he still
stands in his own conceit; at last a limner is sent unto him, who
draweth his ill-favoured face to the life; now looking thereon, he
begins to be convinced that he is not half so handsome as he thought he
was. Coming sinner, thy temptations are these painters; they have drawn
out thy ill-favoured heart to the life, and have set it before thine
eyes, and now thou seest how ill-favoured thou art. Hezekiah was a good
man, yet when he lay sick, for aught I know, he had somewhat too good
an opinion of his heart; and for aught I know also, the Lord might,
upon his recovery, leave him to a temptation, that he might better know
all that was in his heart. Compare Isaiah 38:1-3, with 2 Chronicles
32:31.

Alas! we are sinful out of measure, but see it not to be the full,
until an hour of temptation comes. But when it comes, it doth as the
painter doth, draweth out our heart to the life: yet the sight of what
we are should not keep us from coming to Jesus Christ. There are two
ways by which God lets a man into a sight of the naughtiness of his
heart; one is, by the light of the Word and Spirit of God; and the
other is, by the temptations of the devil. But, by the first, we see
our naughtiness one way; and, by the second, another. By the light of
the Word and Spirit of God, thou hast a sight of thy naughtiness; and
by the light of the sun, thou hast a sight of the spots and defilements
that are in thy house or raiment. Which light gives thee to see a
necessity of cleansing, but maketh not the blemishes to spread more
abominably. But when Satan comes, when he tempts, he puts life and rage
into our sins, and turns them, as it were, into so many devils within
us. Now, like prisoners, they attempt to break through the prison of
our body; they will attempt to get out at our eyes, mouth, ears, any
ways, to the scandal of the gospel, and reproach of religion, to the
darkening of our evidences, and damning of our souls.

But I shall say, as I said before, this hath ofttimes been the lot of
God’s people. And, “There hath no temptation overtaken you but such as
is common to man; but God is faithful, who will not suffer you to be
tempted above that ye are able” (1 Cor 10:13). See the Book of Job, the
Book of Psalms, and that of the Lamentations. And remember further,
that Christ himself was tempted to blaspheme, to worship the devil, and
to murder himself, (Matt 4; Luke 4); temptations worse than which thou
canst hardly be overtaken with. But he was sinless, that is true. And
he is thy Saviour, and that is as true! Yea, it is as true also, that
by his being tempted, he became the conqueror of the tempter, and a
succourer of those that are tempted (Col 2:14,15; Heb 2:15; 4:15,16).

Quest. But what should be the reason that some that are coming to
Christ should be so lamentably cast down and buffeted with temptations?

Answ. It may be for several causes.

1. Some that are coming to Christ cannot be persuaded, until the
temptation comes, that they are so vile as the Scripture saith they
are. True, they see so much of their wretchedness as to drive them to
Christ. But there is an over and above of wickedness which they see
not. Peter little thought that he had had cursing, and swearing, and
lying, and an inclination in his heart to deny his Master, before the
temptation came; but when that indeed came upon him, then he found it
there to his sorrow (John 13:36-38; Mark 14:36-40; 68-72).

2. Some that are coming to Jesus Christ are too much affected with
their own graces, and too little taken with Christ’s person; wherefore
God, to take them off from doting upon their own jewels, and that they
might look more to the person, undertaking, and merits of his Son,
plunges them into the ditch by temptations. And this I take to be the
meaning of Job, “If I wash myself,” said he, “with snow-water, and make
my hands never so clean, yet shalt thou plunge me in the ditch, and
mine own clothes shall abhor me” (Job 9:30). Job had been a little too
much tampering with his own graces, and setting his excellencies a
little too high; as these texts make manifest: Job 33:8-13, 34:5-10,
35:2,3, 38:1,2, 40:105, 42:3-6. But by that the temptations were ended,
you find him better taught.

Yea, God doth ofttimes, even for this thing, as it were, take our
graces from us, and so leave us almost quite to ourselves and to the
tempter, that we may learn not to love the picture more than the person
of his Son. See how he dealt with them in the 16th of Ezekiel, and the
second of Hosea.

3. Perhaps thou hast been given too much to judge thy brother, to
condemn thy brother, because a poor tempted man. And God, to bring down
the pride of thy heart, letteth the tempter loose upon thee, that thou
also mayst feel thyself weak. For “pride goeth before destruction, and
an haughty spirit before a fall” (Prov 16:18).

4. It may be thou hast dealt a little too roughly with those that God
hath this way wounded, not considering thyself, lest thou also be
tempted. And therefore God hath suffered it to come unto thee (Gal
6:1).

5. It may be thou wast given to slumber and sleep, and therefore these
temptations were sent to awake thee. You know that Peter’s temptation
came upon him after his sleeping; then, instead of watching and
praying, then he denied, and denied, and denied his Master (Matt 26).

6. It may be thou hast presumed too far, and stood too much in thine
own strength, and therefore is a time of temptation come upon thee.
This was also one cause why it came upon Peter—Though all men forsake
thee, yet will not I. Ah! that is the way to be tempted indeed (John
13:36-38).

7. It may be God intends to make thee wise, to speak a word in season
to others that are afflicted; and therefore he suffereth thee to be
tempted. Christ was tempted that he might be able to succour them that
are tempted (Heb 2:18).

8. It may be Satan hath dared God to suffer him to tempt thee;
promising himself, that if he will but let him do it, thou wilt curse
him to his face. Thus he obtained leave against Job; wherefore take
heed, tempted soul, lest thou provest the devil’s sayings true (Job
1:11).

9. It may be thy graces must be tried in the fire, that that rust that
cleaveth to them may be taken away, and themselves proved, both before
angels and devils, to be far better than of gold that perisheth; it may
be also, that thy graces are to receive special praises, and honour,
and glory, at the coming of the Lord Jesus to judgment, for all the
exploits that thou hast acted by them against hell, and its infernal
crew, in the day of thy temptation (1 Peter 1:6,7).

10. It may be God would have others learn by thy sighs, groans, and
complaints, under temptation, to beware of those sins for the sake of
which thou art at present delivered to the tormentors.

But to conclude this, put the worst to the worst—and then things will
be bad enough—suppose that thou art to this day without the grace of
God, yet thou art but a miserable creature, a sinner, that hath need of
a blessed Saviour; and the text presents thee with one as good and kind
as heart can wish; who also for thy encouragement saith, “And him that
cometh to me I will in no wise cast out.”

[Application of Observation Second.]

To come, therefore, to a word of application. Is it so, that they that
are coming to Jesus Christ are ofttimes heartily afraid that Jesus
Christ will not receive them? Then this teacheth us these things—

1. That faith and doubting may at the same time have their residence in
the same soul. “O thou of little faith, wherefore didst thou doubt?”
(Matt 14:31). He saith not, O thou of no faith! but, O thou of little
faith! because he had a little faith in the midst of his many doubts.
The same is true even of many that are coming to Jesus Christ. They
come, and fear they come not, and doubt they come not. When they look
upon the promise, or a word of encouragement by faith, then they come;
but when they look upon themselves, or the difficulties that lie before
them, then they doubt. “Bid me come,” said Peter; “Come,” said Christ.
So he went down out of the ship to go to Jesus, but his hap was to go
to him upon the water; there was the trial. So it is with the poor
desiring soul. Bid me come, says the sinner; Come, says Christ, and I
will in no wise cast thee out. So he comes, but his hap is to come upon
the water, upon drowning difficulties; if, therefore, the wind of
temptations blow, the waves of doubts and fears will presently arise,
and this coming sinner will begin to sink, if he has but little faith.
But you shall find here in Peter’s little faith, a twofold act; to wit,
coming and crying. Little faith cannot come all the way without crying.
So long as its holy boldness lasts, so long it can come with peace; but
when it is so, it can come no further, it will go the rest of the way
with crying. Peter went as far as his little faith would carry him: he
also cried as far as his little faith would help, “Lord, save me, I
perish!” And so with coming and crying he was kept from sinking, though
he had but a little faith. “Jesus stretched forth his hand, and caught
him, and said unto him, O thou of little faith, wherefore didst thou
doubt?”

2. Is it so, that they that are coming to Jesus Christ are ofttimes
heartily afraid that Jesus Christ will not receive them? Then this
shows us a reason of that dejection, and those castings down, that very
often we perceive to be in them that are coming to Jesus Christ. Why,
it is because they are afraid that Jesus Christ will not receive them.
The poor world they mock us, because we are a dejected people; I mean,
because we are sometimes so: but they do not know the cause of our
dejection. Could we be persuaded, even then, when we are dejected, that
Jesus Christ would indeed receive us, it would make us fly over their
heads, and would put more gladness into our hearts than in the time in
which their corn, wine, and oil increases (Psa 4:6,7). But,

3. It is so, That they that are coming to Jesus Christ are ofttimes
heartily afraid that he will not receive them. Then this shows that
they that are coming to Jesus Christ are an awakened, sensible,
considering people. For fear cometh from sense, and consideration of
things. They are sensible of sin, sensible of the curse due thereto;
they are also sensible of the glorious majesty of God, and of what a
blessed, blessed thing it is to be received of Jesus Christ. The glory
of heaven, and the evil of sin, these things they consider, and are
sensible of. “When I remember, I am afraid.” “When I consider, I am
afraid” (Job 21:6; 23:15).

These things dash their spirits, being awake and sensible. Were they
dead, like other men, they would not be afflicted with fear as they
are. For dead men fear not, feel not, care not, but the living and
sensible man, he it is that is ofttimes heartily afraid that Jesus
Christ will not receive him. I say, the dead and senseless are not
distressed. They presume; they are groundlessly confident. Who so bold
as blind Bayard? These indeed should fear and be afraid, because they
are not coming to Jesus Christ. O! the hell, the fire, the pit, the
wrath of God, and torment of hell, that are prepared for poor
neglecting sinners! “How shall we escape if we neglect so great
salvation?” (Heb 3:3). But they want sense of things, and so cannot
fear.

4. Is it so, that they that are coming to Jesus Christ are ofttimes
heartily afraid that he will not receive them? Then this should teach
old Christians to pity and pray for young comers. You know the heart of
a stranger; for you yourselves were strangers in the land of Egypt. You
know the fears, and doubts, and terrors, that take hold of them; for
that they sometimes took hold of you. Wherefore pity them, pray for
them, encourage them; they need all this: guilt hath overtaken them,
fears of the wrath of God hath overtaken them. Perhaps they are within
the sight of hell-fire; and the fear of going thither is burning hot
within their hearts. You may know, how strangely Satan is suggesting
his devilish doubts unto them, if possible he may sink and drown them
with the multitude and weight of them. Old Christians, mend up the path
for them, take the stumblingblocks out of the way; lest that which is
feeble and weak be turned aside, but let it rather be healed (Heb 12).

[CHRIST WOULD HAVE COMERS NOT ONCE THINK THAT HE WILL CAST THEM OUT.]


OBSERVATION THIRD.—I come now to the next observation, and shall speak
a little to that; to wit, That Jesus Christ would not have them, that
in truth are coming to him, once think that he will cast them out.

The text is full of this: for he saith, “And him that cometh to me I
will in no wise cast out.” Now, if he saith, I will not, he would not
have us think he will. This is yet further manifest by these
considerations.

First, Christ Jesus did forbid even them that as yet were not coming to
him, once to think him such an one. “Do not think,” said he, “that I
will accuse you to the Father” (John 5:45).

These, as I said, were such, that as yet were not coming to him. For he
saith of them a little before, “And ye will not come to me;” for the
respect they had to the honour of men kept them back. Yet, I say, Jesus
Christ gives them to understand, that though he might justly reject
them, yet he would not, but bids them not once to think that he would
accuse them to the Father. Now, not to accuse, with Christ, is to plead
for: for Christ in these things stands not neuter between the Father
and sinners. So then, if Jesus Christ would not have them think, that
yet will not come to him, that he will accuse them; then he would not
that they should think so, that in truth are coming to him. “And him
that cometh to me I will in no wise cast out.”

Second, When the woman taken in adultery, even in the very act, was
brought before Jesus Christ, he so carried it both by words and
actions, that he evidently enough made it manifest, that condemning and
casting out were such things, for the doing of which he came not into
the world. Wherefore, when they had set her before him, and had laid to
her charge her heinous fact, he stooped down, and with his finger wrote
upon the ground, as though he heard them not. Now what did he do by
this his carriage, but testify plainly that he was not for receiving
accusations against poor sinners, whoever accused by? And observe,
though they continue asking, thinking at last to force him to condemn
her; yet then he so answered, so that he drove all condemning persons
from her. And then he adds, for her encouragement to come to him;
“Neither do I condemn thee; go, and sin no more” (John 8:1-11).

Not but that he indeed abhorred the fact, but he would not condemn the
woman for the sin, because that was not his office. He was not sent
“into the world to condemn the world; but that the world through him
might be saved” (John 3:17). Now if Christ, though urged to it, would
not condemn the guilty woman, though she was far at present from coming
to him, he would not that they should once think that he will cast them
out, that in truth are coming to him. “And him that cometh to me I will
in no wise cast out.”

Third, Christ plainly bids the turning sinner come; and forbids him to
entertain any such thought as that he will cast him out. “Let the
wicked forsake his way, and the unrighteous man his thoughts; and let
him return unto the Lord, and he will have mercy upon him; and to our
God, for he will abundantly pardon” (Isa 4:7). The Lord, by bidding the
unrighteous forsake his thoughts, doth in special forbid, as I have
said, viz., those thoughts that hinder the coming man in his progress
to Jesus Christ, his unbelieving thoughts.

Therefore he bids him not only forsake his ways, but his thoughts. “Let
the wicked forsake his way, and the unrighteous man his thoughts.” It
is not enough to forsake one if thou wilt come to Jesus Christ; because
the other will keep thee from him. Suppose a man forsakes his wicked
ways, his debauched and filthy life; yet if these thoughts, that Jesus
Christ will not receive him, be entertained and nourished in his heart;
these thoughts will keep him from coming to Jesus Christ.

Sinner, coming sinner, art thou for coming to Jesus Christ? Yes, says
the sinner. Forsake thy wicked ways then. So I do, says the sinner.

Why comest thou then so slowly? Because I am hindered. What hinders?
Has God forbidden thee? No. Art thou not willing to come faster? Yes,
yet I cannot. Well, prithee be plain with me, and tell me the reason
and ground of thy discouragement. Why, says the sinner, though God
forbids me not, and though I am willing to come faster, yet there
naturally ariseth this, and that, and the other thought in my heart,
that hinders my speed to Jesus Christ. Sometimes I think I am not
chosen; sometimes I think I am not called; sometimes I think I am come
too late; and sometimes I think I know not what it is to come. Also one
while I think I have no grace; and then again, that I cannot pray; and
then again, I think that I am a very hypocrite. And these things keep
me from coming to Jesus Christ.

Look ye now, did not I tell you so? There are thoughts yet remaining in
the heart, even of those who have forsaken their wicked ways; and with
those thoughts they are more plagued than with anything else; because
they hinder their coming to Jesus Christ; for the sin of unbelief,
which is the original of all these thoughts, is that which besets a
coming sinner more easily, than doth his ways (Heb 12:1-4). But now,
since Jesus Christ commands thee to forsake these thoughts, forsake
them, coming sinner; and if thou forsake them not, thou transgressest
the commands of Christ, and abidest thine own tormentor, and keepest
thyself from establishment in grace. “If ye will not believe, surely ye
shall not be established” (Isa 7:9). Thus you see how Jesus Christ
setteth himself against such thoughts, that any way discourage the
coming sinner; and thereby truly vindicates the doctrine we have in
hand; to wit, that Jesus Christ would not have them, that in truth are
coming to him, once think that he will cast them out. “And him that
cometh to me I will in no wise cast out.”

[Reasons of Observation Third.]

I come now to the reasons of the observation.

1. If Jesus Christ should allow thee once to think that he will cast
thee out, he must allow thee to think that he will falsify his word;
for he hath said, “I will in no wise cast out.” But Christ would not
that thou shouldst count him as one that will falsify his word; for he
saith of himself, “I am the truth;” therefore he would not that any
that in truth are coming to him, should once think that he will cast
them out.

2. If Jesus Christ should allow the sinner that in truth is coming to
him, once to think that he will cast him out, then he must allow, and
so countenance the first appearance of unbelief; the which he counteth
his greatest enemy, and against which he hast bent even his holy
gospel. Therefore Jesus Christ would not that they that in truth are
coming to him, should once think that he will cast them out. See
Matthew 14:31, 21:21, Mark 11:23, Luke 24:25.

3. If Jesus Christ should allow the coming sinner once to think that he
will cast him out; then he must allow him to make a question,

Whether he is willing to receive his Father’s gift; for the coming
sinner is his Father’s gift; as also says the text; but he testifieth,
“All that the Father giveth me shall come to me; and him that cometh to
me I will in no wise cast out.” Therefore Jesus Christ would not have
him, that in truth is coming to him, once to think that he will cast
him out.

4. If Jesus Christ should allow them once to think, that indeed are
coming to him, that he will cast them out, he must allow them to think
that he will despise and reject the drawing of his Father. For no man
can come to him but whom the Father draweth. But it would be high
blasphemy, and damnable wickedness once to imagine thus. Therefore,
Jesus Christ would not have him that cometh once think that he will
cast him out.

5. If Jesus Christ should allow those that indeed are coming to him,
once to think that he will cast them out, he must allow them to think
that he will be unfaithful to the trust and charge that his Father hath
committed to him; which is to save, and not to lose anything of that
which he hath given unto him to save (John 6:39). But the Father hath
given him a charge to save the coming sinner; therefore it cannot be,
that he should allow, that such an one should once think that he will
cast him out.

6. If Jesus Christ should allow that they should once think that are
coming to him, that he will cast them out, then he must allow them to
think that he will be unfaithful to his office of priesthood; for, as
by the first part of it, he paid price for, and ransomed souls, so by
the second part thereof, he continually maketh intercession to God for
them that come (Heb 7:25). But he cannot allow us to question his
faithful execution of his priesthood. Therefore he cannot allow us once
to think that the coming sinner shall be cast out.

7. If Jesus Christ should allow us once to think that the coming sinner
shall be cast out, then he must allow us to question his will, or
power, or merit to save. But he cannot allow us once to question any of
these; therefore not once to think, that the coming sinner shall be
cast out. (1.) He cannot allow them to question his will; for he saith
in the text, “I WILL in no wise cast out.” (2.) He cannot allow us to
question his power; for the Holy Ghost saith HE IS ABLE to save to the
uttermost them that come. (3.) He cannot allow them to question the
efficacy of his merit; for the blood of Christ cleanseth the comer from
all sin, (1 John 1:7), therefore he cannot allow that he that is coming
to him should once think that he will cast them out.

8. If Jesus Christ should allow the coming sinner once to think that he
will cast him out, he must allow him to give the lie to the manifest
testimony of the Father, Son, and Spirit; yea, to the whole gospel
contained in Moses, the prophets, the book of Psalms, and that commonly
called the New Testament. But he cannot allow of this; therefore, not
that the coming sinner should once think that he will cast him out.

9. Lastly, If Jesus Christ should allow him that is coming to him, once
to think that he will cast him out, he must allow him to question his
Father’s oath, which he in truth and righteousness hath taken, that
they might have a strong consolation, who have fled for refuge to Jesus
Christ. But he cannot allow this; therefore he cannot allow that the
coming sinner should once think that he will cast him out (Heb 6).

[USE AND APPLICATION.]


I come now to make some GENERAL USE AND APPLICATION OF THE WHOLE, and
so to draw towards a conclusion.

USE FIRST.—The first use—A USE OF INFORMATION; and,

First, It informeth us that men by nature are far off from Christ. Let
me a little improve this use, by speaking to these three questions. 1.
Where is he that is coming [but has not come], to Jesus Christ? 2. What
is he that is not coming to Jesus Christ? 3. Whither is he to go that
cometh not to Jesus Christ?

1. Where is he?

[Answ.] (1.) He is far from God, he is without him, even alienate from
him both in his understanding, will, affections, judgment, and
conscience (Eph 2:12; 4:18). (2.) He is far from Jesus Christ, who is
the only deliverer of men from hell fire (Psa 73:27). (3.) He is far
from the work of the Holy Ghost, the work of regeneration, and a second
creation, without which no man shall see the kingdom of heaven (John
3:3). (4.) He is far more righteous, 19 from that righteousness that
should make him acceptable in God’s sight (Isa 46:12,13). (5.) He is
under the power and dominion of sin; sin reigneth in and over him; it
dwelleth in every faculty of his soul, and member of his body; so that
from head to foot there is no place clean (Isa 1:6; Rom 3:9-18). (6.)
He is in the pest-house with Uzziah and excluded the camp of Israel
with the lepers (2 Chron 26:21; Num 5:2; Job 36:14). (7.) His “life is
among the unclean.” He is “in the gall of bitterness, and in the bond
of iniquity” (Acts 8:28). (8.) He is “in sin,” “in the flesh,” “in
death,” “in the snare of the devil,” and is “taken captive by him at
his will” (1 Cor 15:17; Rom 8:8; 1 John 3:14; 2 Tim 2:26). (9.) He is
under the curse of the law, and the devil dwells in him, and hath the
mastery of him (Gal 3:13; Eph 2:2,3; Acts 26:18). (10.) He is in
darkness, and walketh in darkness, and knows not whither he goes; for
darkness has blinded his eyes. (11.) He is in the broad way that
leadeth to destruction; and holding on, he will assuredly go in at the
broad gate, and so down the stairs to hell.

2. What is he that cometh not to Jesus Christ?

[Answ.] (1.) He is counted one of God’s enemies (Luke 19:14; Rom 8:7).
(2.) He is a child of the devil, and of hell; for the devil begat him,
as to his sinful nature, and hell must swallow him at last, because he
cometh not to Jesus Christ (John 8:44; 1 John 3:8; Matt 23:15; Psa
9:17). (3.) He is a child of wrath, an heir of it; it is his portion,
and God will repay it him to his face (Eph 2:1-3; Job 21:29-31). (4.)
He is a self-murderer; he wrongeth his own soul, and is one that loveth
death (Prov 1:18; 8:36). (5.) He is a companion for devils and damned
men (Prov 21:16; Matt 25:41).

3. Whither is he like to go that cometh not to Jesus Christ?

[Answ.] (1.) He that cometh not to him, is like to go further from him;
so every sin is a step further from Jesus Christ (Hosea 11). (2.) As he
is in darkness, so he is like to go on in it; for Christ is the light
of the world, and he that comes not to him, walketh in darkness (John
8:12). (3.) He is like to be removed at last as far from God, and
Christ, and heaven, and all felicity, as an infinite God can remove him
(Matt 12:41). But,

Second, This doctrine of coming to Christ informeth us where poor
destitute sinners may find life for their souls, and that is in Christ.
This life is in his Son; he that hath the Son, hath life. And again,
“Whoso findeth me findeth life, and shall obtain favour of the Lord”
(Prov 8:35). Now, for further enlargement, I will also here propound
three more questions: 1. What life is in Christ? 2. Who may have it? 3.
Upon what terms?

1. What life is in Jesus Christ?

[Answ.] (1.) There is justifying life in Christ. Man by sin is dead in
law; and Christ only can deliver him by his righteousness and blood
from this death into a state of life. “For God sent his Son into the
world, that we might live through him” (1 John 4:9). That is, through
the righteousness which he should accomplish, and the death that he
should die. (2.) There is eternal life in Christ; life that is endless;
life for ever and ever. “He hath given us eternal life, and this life
is in his Son” (1 John 5:11). Now, justification and eternal salvation
being both in Christ, and nowhere else to be had for men, who would not
come to Jesus Christ?

2. Who may have this life?

I answer, Poor, helpless, miserable sinners. Particularly, (1.) Such as
are willing to have it. “Whosoever will, let him take the water of
life” (Rev 22:17). (2.) He that thirsteth for it. “I will give unto him
that is athirst of the fountain of the water of life” (Rev 21:6). (3.)
He that is weary of his sins. “This is the rest wherewith ye may cause
the weary to rest; and this is the refreshing” (Isa 28:12). (4.) He
that is poor and needy. “He shall spare the poor and needy, and shall
save the souls of the needy” (Psa 72:13). (5.) He that followeth after
him, crieth for life. “He that followeth me shall not walk in darkness,
but shall have the light of life” (John 8:12).

3. Upon what terms may he have this life?

[Answ.] Freely. Sinner, dost thou hear. Thou mayest have it freely. Let
him take the water of life freely. I will give him of the fountain of
the water of life freely. “And when they had nothing to pay, he frankly
forgave them both” (Luke 7:42). Freely, without money, or without
price. “Ho! every one that thirsteth, come ye to the waters, and he
that hath no money, come ye, buy and eat; yea, come, buy wine and milk
without money and without price” (Isa 55:1). Sinner, art thou thirsty?
art thou weary? art thou willing? Come, then, and regard not your
stuff; for all the good that is in Christ is offered to the coming
sinner, without money and without price. He has life to give away to
such as want it, and that hath not a penny to purchase it; and he will
give it freely. Oh what a blessed condition is the coming sinner in!
But,

Third, This doctrine of coming to Jesus Christ for life, informeth us,
that it is to be had nowhere else. Might it be had anywhere else, the
text, and him that spoke it, would be but little set by; for what
greater matter is there in “I will in no wise cast out,” if another
stood by that could receive them? But here appears the glory of Christ,
that none but he can save. And here appears his love, that though none
can save but he, yet he is not coy in saving. “But him that comes to
me,” says he, “I will in no wise cast out.”

That none can save but Jesus Christ, is evident from Acts 4:12:
“Neither is there salvation in any other;” and “he hath given to us
eternal life, and this life is in his Son” (1 John 5:11). If life could
have been had anywhere else, it should have been in the law. But it is
not in the law; for by the deeds of the law, no man living shall be
justified; and if not justified, then no life. Therefore life is
nowhere to be had but in Jesus Christ (Gal 3).

[Quest.] But why would God so order it, that life should be had nowhere
else but in Jesus Christ?

[Answ.] There is reason for it, and that both with respect to God and
us.

1. With respect to God.

(1.) That it might be in a way of justice as well as mercy. And in a
way of justice it could not have been, if it had not been by Christ;
because he, and he only, was able to answer the demand of the law, and
give for sin what the justice thereof required. All angels had been
crushed down to hell for ever, had that curse been laid upon them for
our sins, which was laid upon Jesus Christ; but it was laid upon him,
and he bare it; and answered the penalty, and redeemed his people from
under it, with that satisfaction to Divine justice that God himself
doth now proclaim, That he is faithful and just to forgive us, if by
faith we shall venture to Jesus, and trust to what he has done for life
(Rom 3:24-26; John 1:4). (2.) Life must be by Jesus Christ, that God
might be adored and magnified, for finding out this way. This is the
Lord’s doings, that in all things he might be glorified through Jesus
Christ our Lord. (3.) It must be by Jesus Christ, that life might be at
God’s dispose, who hath great pity for the poor, the lowly, the meek,
the broken in heart, and for them that others care not for (Psa 34:6;
138:6; 25; 51:17; 147:3). (4.) Life must be in Christ, to cut off
boasting from the lips of men. This also is the apostle’s reason in
Romans 3:19,27 (Eph 2:8-10).

2. Life must be in Jesus Christ with respect to us.

(1.) That we might have it upon the easiest terms, to wit, freely: as a
gift, not as wages. Was it in Moses’ hand, we should come hardly at it.
Was it in the pope’s hand, we should pay soundly for it. 20 But thanks
be to God, it is in Christ, laid up in him, and by him to be
communicated to sinners upon easy terms, even for receiving, accepting,
and embracing with thanksgiving; as the Scriptures plainly declare
(John 1:11,12; 2 Cor 11:4; Heb 11:13; Col 3:13-15). (2.) Life is in
Christ FOR US, that it might not be upon so brittle a foundation, as
indeed it would had it been anywhere else. The law itself is weak
because of us, as to this. But Christ is a tried stone, a sure
foundation, one that will not fail to bear thy burden, and to receive
thy soul, coming sinner. (3.) Life is in Christ, that it might be sure
to all the seed. Alas! the best of us, was life left in our hand, to be
sure we should forfeit it, over, and over, and over; or, was it in any
other hand, we should, by our often backslidings, so offend him, that
at last he would shut up his bowels in everlasting displeasure against
us. But now it is in Christ, it is with one that can pity, pray for,
pardon, yea, multiply pardons; it is with one that can have compassion
upon us, when we are out of the way; with one that hath an heart to
fetch us again, when we are gone astray; with one that can pardon
without upbraiding. Blessed be God, that life is in Christ! For now it
is sure to all the seed. But,

Fourth, This doctrine of coming to Jesus Christ for life informs us of
the evil of unbelief; that wicked thing that is the only or chief
hindrance to the coming sinner. Doth the text say, “Come?” Doth it say,
“and him that cometh to me I will in no wise cast out?” Then what an
evil is that that keepeth sinners from coming to Jesus Christ! And that
evil is unbelief: for by faith we come; by unbelief we keep away.
Therefore it is said to be that by which a soul is said to depart from
God; because it was that which at first caused the world to go off from
him, and that also that keeps them from him to this day. And it doth it
the more easily, because it doth it with a wile.

[Of the Sin of Unbelief.]—This sin may be called the white devil, for
it oftentimes, in its mischievous doings in the soul, shows as if it
was an angel of light: yea, it acteth like a counsellor of heaven.
Therefore a little to discourse of this evil disease.

1. It is that sin, above all others, that hath some show of reason in
its attempts. For it keeps the soul from Christ by pretending its
present unfitness and unpreparedness; as want of more sense of sin,
want of more repentance, want of more humility, want of a more broken
heart.

2. It is the sin that most suiteth with the conscience: the conscience
of the coming sinner tells him that he hath nothing good; that he
stands inditeable for ten thousand talents; that he is a very ignorant,
blind, and hard-hearted sinner, unworthy to be once taken notice of by
Jesus Christ. And will you, says Unbelief, in such a case as you now
are, presume to come to Jesus Christ?

3. It is the sin that most suiteth with our sense of feeling. The
coming sinner feels the workings of sin, of all manner of sin and
wretchedness in his flesh; he also feels the wrath and judgment of God
due to sin, and ofttimes staggers under it. Now, says Unbelief, you may
see you have no grace; for that which works in you is corruption. You
may also perceive that God doth not love you, because the sense of his
wrath abides upon you. Therefore, how can you bear the face to come to
Jesus Christ?

4. It is that sin, above all others, that most suiteth with the wisdom
of our flesh. The wisdom of our flesh thinks it prudent to question
awhile, to stand back awhile, to hearken to both sides awhile; and not
to be rash, sudden, or unadvised, in too bold a presuming upon Jesus
Christ. And this wisdom unbelief falls in with.

5. It is that sin, above all other, that continually is whispering the
soul in the ear with mistrusts of the faithfulness of God, in keeping
promise to them that come to Jesus Christ for life. It also suggests
mistrust about Christ’s willingness to receive it, and save it. And no
sin can do this so artificially as unbelief.

6. It is also that sin which is always at hand to enter an objection
against this or that promise that by the Spirit of God is brought to
our heart to comfort us; and if the poor coming sinner is not aware of
it, it will, by some evasion, slight, trick, or cavil, quickly wrest
from him the promise again, and he shall have but little benefit of it.

7. It is that, above all other sins, that weakens our prayers, our
faith, our love, our diligence, our hope, and expectations: it even
taketh the heart away from God in duty.

8. Lastly, This sin, as I have said even now, it appeareth in the soul
with so many sweet pretences to safety and security, that it is, as it
were, counsel sent from heaven; bidding the soul be wise, wary,
considerate, well-advised, and to take heed of too rash a venture upon
believing. Be sure, first, that God loves you; take hold of no promise
until you are forced by God unto it; neither be you sure of your
salvation; doubt it still, though the testimony of the Lord has been
often confirmed in you. Live not by faith, but by sense; and when you
can neither see nor feel, then fear and mistrust, then doubt and
question all. This is the devilish counsel of unbelief, which is so
covered over with specious pretences, that the wisest Christian can
hardly shake off these reasonings.

[Qualities of unbelief as opposed to faith.]—But to be brief. Let me
here give thee, Christian reader, a more particular description of the
qualities of unbelief, by opposing faith unto it, in these twenty-five
particulars:—

1. Faith believeth the Word of God; but unbelief questioneth the
certainty of the same (Psa 106:24).

2. Faith believeth the Word, because it is true; but unbelief doubteth
thereof, because it is true (1 Tim 4:3; John 8:45).

3. Faith sees more in a promise of God to help, than in all other
things to hinder; but unbelief, notwithstanding God’s promise, saith,
How can these things be? (Rom 4:19-21; 2 Kings 7:2; John 3:11,12).

4. Faith will make thee see love in the heart of Christ, when with his
mouth he giveth reproofs; but unbelief will imagine wrath in his heart,
when with his mouth and Word he saith he loves us (Matt 15:22,28; Num
13; 2 Chron 14:3).

5. Faith will help the soul to wait, though God defers to give; but
unbelief will take huff and throw up all, if God makes any tarrying
(Psa 25:5; Isa 8:17; 2 Kings 6:33; Psa 106:13,14).

6. Faith will give comfort in the midst of fears; but unbelief causeth
fears in the midst of comfort (2 Chron 20:20,21; Matt 8:26; Luke
24:26,27).

7. Faith will suck sweetness out of God’s rod; but unbelief can find no
comfort in his greatest mercies (Psa 23:4; Num 21).

8. Faith maketh great burdens light; but unbelief maketh light ones
intolerably heavy (2 Cor 4:1; 14-18; Mal 1:12,13).

9. Faith helpeth us when we are down; but unbelief throws us down when
we are up (Micah 7:8-10; Heb 4:11).

10. Faith bringeth us near to God when we are far from him; but
unbelief puts us far from God when we are near to him (Heb 10:22;
3:12,13).

11. Where faith reigns, it declareth men to be the friends of God; but
where unbelief reigns, it declareth them to be his enemies (John 3:23;
Heb 3:18; Rev 21:8).

12. Faith putteth a man under grace; but unbelief holdeth him under
wrath (Rom 3:24-26; 14:6; Eph 2:8; John 3:36; 1 John 5:10; Heb 3:17;
Mark 16:16).

13. Faith purifieth the heart; but unbelief keepeth it polluted and
impure (Acts 15:9; Titus 1:15,16).

14. By faith, the righteousness of Christ is imputed to us; but by
unbelief, we are shut up under the law to perish (Rom 4:23,24; 11:32;
Gal 3:23).

15. Faith maketh our work acceptable to God through Christ; but
whatsoever is of unbelief is sin. For without faith it is impossible to
please him (Heb 11:4; Rom 14:23; Heb 6:6).

16. Faith giveth us peace and comfort in our souls; but unbelief
worketh trouble and tossings, like the restless waves of the sea (Rom
5:1; James 1:6).

17. Faith maketh us to see preciousness in Christ; but unbelief sees no
form, beauty, or comeliness in him (1 Peter 2:7; Isa 53:2,3).

18. By faith we have our life in Christ’s fullness; but by unbelief we
starve and pine away (Gal 2:20).

19. Faith gives us the victory over the law, sin, death, the devil, and
all evils; but unbelief layeth us obnoxious to them all (1 John 5:4,5;
Luke 12:46).

20. Faith will show us more excellency in things not seen, than in them
that are; but unbelief sees more in things that are seen, than in
things that will be hereafter;. (2 Cor 4:18; Heb 11:24-27; 1 Cor
15:32).

21. Faith makes the ways of God pleasant and admirable; but unbelief
makes them heavy and hard (Gal 5:6; 1 Cor 12:10,11; John 6:60; Psa
2:3).

22. By faith Abraham, Isaac, and Jacob possessed the land of promise;
but because of unbelief, neither Aaron, nor Moses, nor Miriam could get
thither (Heb 11:9; 3:19).

23. By faith the children of Israel passed through the Red Sea; but by
unbelief the generality of them perished in the wilderness (Heb 11:29;
Jude 5).

24. By faith Gideon did more with three hundred men, and a few empty
pitchers, than all the twelve tribes could do, because they believed
not God (Judg 7:16-22; Num 14:11,14).

25. By faith Peter walked on the water; but by unbelief he began to
sink (Matt 14:28-30).

Thus might many more be added, which, for brevity’s sake, I omit;
beseeching every one that thinketh he hath a soul to save, or be
damned, to take heed of unbelief; lest, seeing there is a promise left
us of entering into his rest, any of us by unbelief should indeed come
short of it.

USE SECOND. The second use—A USE OF EXAMINATION.

We come now to a use of examination. Sinner, thou hast heard of the
necessity of coming to Christ; also of the willingness of Christ to
receive the coming soul; together with the benefit that they by him
shall have that indeed come to him. Put thyself now upon this serious
inquiry, Am I indeed come to Jesus Christ?

Motives plenty I might here urge, to prevail with thee to a
conscientious performance of this duty. As, 1. Thou art in sin, in the
flesh, in death, in the snare of the devil, and under the curse of the
law, if you are not coming to Jesus Christ. 2. There is no way to be
delivered from these, but by coming to Jesus Christ. 3. If thou comest,
Jesus Christ will receive thee, and will in no wise cast thee out. 4.
Thou wilt not repent it in the day of judgment, if now thou comest to
Jesus Christ. 5. But thou wilt surely mourn at last, if now thou shalt
refuse to come. 6. And lastly, Now thou hast been invited to come; now
will thy judgment be greater, and thy damnation more fearful, if thou
shalt yet refuse, than if thou hadst never heard of coming to Christ.

Object. But we hope we are come to Jesus Christ.

Answ. It is well if it proves so. But lest thou shouldst speak without
ground, and so fall unawares into hell-fire, let us examine a little.

First, Art thou indeed come to Jesus Christ? What hast thou left behind
thee? What didst thou come away from, in thy coming to Jesus Christ?

When Lot came out of Sodom, he left the Sodomites behind him (Gen 19).
When Abraham came out of Chaldea, he left his country and kindred
behind him (Gen 12; Acts 7). When Ruth came to put her trust under the
wings of the Lord God of Israel, she left her father and mother, her
gods, and the land of her nativity, behind her (Ruth 1:15-17; 2:11,12).
When Peter came to Christ, he left his nets behind him (Matt 4:20).
When Zaccheus came to Christ, he left the receipt of custom behind him
(Luke 19). When Paul came to Christ, he left his own righteousness
behind him (Phil 3:7,8). When those that used curious arts came to
Jesus Christ, they took their curious books and burned them; though, in
another man’s eye, they were counted worth fifty thousand pieces of
silver (Acts 19:18-20).

What sayest thou, man? Hast thou left thy darling sins, thy Sodomitish
pleasures, thy acquaintance and vain companions, thy unlawful gain, thy
idol-gods, thy righteousness, and thy unlawful curious arts, behind
thee? If any of these be with thee, and thou with them, in thy heart
and life, thou art not yet come to Jesus Christ.

Second, Art thou come to Jesus Christ? Prithee tell me what moved thee
to come to Jesus Christ?

Men do not usually come or go to this or that place, before they have a
moving cause, or rather a cause moving them thereto. No more do they
come to Jesus Christ—I do not say, before they have a cause, but—before
that cause moveth them to come. What sayest thou? Hast thou a cause
moving thee to come? To be at present in a state of condemnation, is
cause sufficient for men to come to Jesus Christ for life. But that
will not do, except the cause move them; the which it will never do,
until their eyes be opened to see themselves in that condition. For it
is not a man’s being under wrath, but his seeing it, that moveth him to
come to Jesus Christ. Alas! all men by sin are under wrath; yet but few
of that all come to Jesus Christ. And the reason is, because they do
not see their condition. “Who hath warned you to flee from the wrath to
come?” (Matt 3:7). Until men are warned, and also receive the warning,
they will not come to Jesus Christ.

Take three or four instances for this. Adam and Eve came not to Jesus
Christ until they received the alarm, the conviction of their undone
state by sin. (Gen 3) The children of Israel cried not out for a
mediator before they saw themselves in danger of death by the law (Exo
20:18,19). Before the publican came, he saw himself lost and undone
(Luke 18:13). The prodigal came not, until he saw death at the door,
ready to devour him (Luke 15:17,18). The three thousand came not, until
they knew not what to do to be saved (Acts 2:37-39). Paul came not,
until he saw himself lost and undone (Acts 9:3-8,11). Lastly, Before
the jailer came, he saw himself undone (Acts 16:29-31). And I tell
thee, it is an easier thing to persuade a well man to go to the
physician for cure, or a man without hurt to seek for a plaster to cure
him, than it is to persuade a man that sees not his soul-disease, to
come to Jesus Christ. The whole have no need of the physician; then why
should they go to him? The full pitcher can hold no more; then why
should it go to the fountain? And if thou comest full, thou comest not
aright; and be sure Christ will send thee empty away. “But he healeth
the broken in heart, and bindeth up their wounds” (Mark 2:17; Psa
147:3; Luke 1:53).

Third, Art thou coming to Jesus Christ? Prithee tell me, What seest
thou in him to allure thee to forsake all the world, to come to him?

I say, What hast thou seen in him? Men must see something in Jesus
Christ, else they will not come to him. 1. What comeliness hast thou
seen in his person? thou comest not, if thou seest no form nor
comeliness in him (Isa 53:1-3). 2. Until those mentioned in the Song
were convinced that there was more beauty, comeliness, and
desirableness in Christ, than in ten thousand, they did not so much as
ask where he was, nor incline to turn aside after him (Song 5, 6).

There be many things on this side heaven that can and do carry away the
heart; and so will do, so long as thou livest, if thou shalt be kept
blind, and not be admitted to see the beauty of the Lord Jesus.

Fourth, Art thou come to the Lord Jesus? What hast thou found in him,
since thou camest to him?

Peter found with him the word of eternal life (John 6:68). They that
Peter makes mention of, found him a living stone, even such a living
stone as communicated life to them (1 Peter 2:4,5). He saith himself,
they that come to him, &c., shall find rest unto their souls; hast thou
found rest in him for thy soul? (Matt 11:28).

Let us go back to the times of the Old Testament.

1. Abraham found THAT in him, that made him leave his country for him,
and become for his sake a pilgrim and stranger in the earth (Gen 12;
Heb 11).

2. Moses found THAT in him, that made him forsake a crown, and a
kingdom for him too.

3. David found so much in him, that he counted to be in his house one
day was better than a thousand; yea, to be a door-keeper therein was
better, in his esteem, than to dwell in the tents of wickedness (Psa
84:10).

4. What did Daniel and the three children find in him, to make them run
the hazards of the fiery furnace, and the den of lions, for his sake?
(Dan 3, 6).

Let us come down to martyrs.

1. Stephen found that in him that made him joyful, and quietly yield up
his life for his name (Acts 7).

2. Ignatius found that in Christ that made him choose to go through the
torments of the devil, and hell itself, rather than not to have
him.—Fox’s Acts and Monuments, vol. 1, p. 52, Anno. 111. Edit. 1632.

3. What saw Romanus in Christ, when he said to the raging Emperor, who
threatened him with fearful torments, Thy sentence, O Emperor, I
joyfully embrace, and refuse not to be sacrificed by as cruel torments
as thou canst invent?—Fox, vol. 1, p. 116.

4. What saw Menas, the Egyptian, in Christ, when he said, under most
cruel torments, There is nothing in my mind that can be compared to the
kingdom of heaven; neither is all the world, if it was weighed in a
balance, to be preferred with the price of one soul? Who is able to
separate us from the love of Jesus Christ our Lord? And I have learned
of my Lord and King not to fear them that kill the body, &c. P. 117.

5. What did Eulalia see in Christ, when she said, as they were pulling
her one joint from another, Behold, O Lord, I will not forget thee.
What a pleasure it is for them, O Christ! that remember thy triumphant
victory? P. 121.

6. What think you did Agnes see in Christ, when rejoicingly she went to
meet the soldier that was appointed to be her executioner. I will
willingly, said she, receive into my paps the length of this sword, and
into my breast will draw the force thereof, even to the hilts; that
thus I, being married to Christ my spouse, may surmount and escape all
the darkness of this world? P. 122.

7. What do you think did Julitta see in Christ, when, at the Emperor’s
telling of her, that except she would worship the gods, she should
never have protection, laws, judgments, nor life, she replied, Farewell
life, welcome death; farewell riches, welcome poverty: all that I have,
if it were a thousand times more, would I rather lose, than to speak
one wicked and blasphemous word against my Creator? P. 123.

8. What did Marcus Arethusius see in Christ, when after his enemies had
cut his flesh, anointed it with honey, and hanged him up in a basket
for flies and bees to feed on, he would not give, to uphold idolatry,
one halfpenny to save his life? P. 128.

9. What did Constantine see in Christ, when he used to kiss the wounds
of them that suffered for him? P. 135.

10. But what need I give thus particular instances of words and smaller
actions, when by their lives, their blood, their enduring hunger,
sword, fire, pulling asunder, and all torments that the devil and hell
could devise, for the love they bare to Christ, after they were come to
him?

What hast THOU found in him, sinner?

What! come to Christ, and find nothing in him!—when all things that are
worth looking after are in him!—or if anything, yet not enough to wean
thee from thy sinful delights, and fleshly lusts! Away, away, thou art
not coming to Jesus Christ.

He that has come to Jesus Christ, hath found in him, that, as I said,
that is not to be found anywhere else. As,

1. He that is come to Christ hath found God in him reconciling the
world unto himself, not imputing their trespasses to them. And so God
is not to be found in heaven and earth besides (2 Cor 5:19,20).

2. He that is come to Jesus Christ hath found in him a fountain of
grace, sufficient, not only to pardon sin, but to sanctify the soul,
and to preserve it from falling, in this evil world.

3. He that is come to Jesus Christ hath found virtue in him; THAT
virtue, that if he does but touch thee with his Word, or thou him by
faith, life is forthwith conveyed into thy soul. It makes thee wake as
one that is waked out of his sleep; it awakes all the powers of the
soul (Psa 30:11,12; Song 6:12).

4. Art thou come to Jesus Christ? Thou hast found glory in him, glory
that surmounts and goes beyond. “Thou art more glorious—than the
mountains of prey” (Psa 76:4).

5. What shall I say? Thou hast found righteousness in him; thou hast
found rest, peace, delight, heaven, glory, and eternal life.

Sinner, be advised; ask thy heart again, saying, Am I come to Jesus
Christ? For upon this one question, Am I come, or, am I not? hangs
heaven and hell as to thee. If thou canst say, I am come, and God shall
approve that saying, happy, happy, happy man art thou! But if thou art
not come, what can make thee happy? yea, what can make that man happy
that, for his not coming to Jesus Christ for life, must be damned in
hell?

USE THIRD.—The third use—A USE OF ENCOURAGEMENT.

Coming sinner, I have now a word for thee; be of good comfort, “He will
in no wise cast out.” Of all men, thou art the blessed of the Lord; the
Father hath prepared his Son to be a sacrifice for thee, and Jesus
Christ, thy Lord, is gone to prepare a place for thee (John 1:29; Heb
10). What shall I say to thee?

[First,] Thou comest to a FULL Christ; thou canst not want anything for
soul or body, for this world or that to come, but it is to be had in or
by Jesus Christ. As it is said of the land that the Danites went to
possess, so, and with much more truth, it may be said of Christ; he is
such an one with whom there is no want of any good thing that is in
heaven or earth. A full Christ is thy Christ.

1. He is full of grace. Grace is sometimes taken for love; never any
loved like Jesus Christ. Jonathan’s love went beyond the love of women;
but the love of Christ passes knowledge. It is beyond the love of all
the earth, of all creatures, even of men and angels. His love prevailed
with him to lay aside his glory, to leave the heavenly place, to clothe
himself with flesh, to be born in a stable, to be laid in a manger, to
live a poor life in the world, to take upon him our sicknesses,
infirmities, sins, curse, death, and the wrath that was due to man. And
all this he did for a base, undeserving, unthankful people; yea, for a
people that was at enmity with him. “For when we were yet without
strength, in due time Christ died for the ungodly. For scarcely for a
righteous man will one die; yet peradventure for a good man some would
even dare to die. But God commendeth his love toward us, in that while
we were yet sinners, Christ died for us. Much more, then, being now
justified by his blood, we shall be saved from wrath through him. For
if, when we were enemies, we were reconciled to God by the death of his
Son, much more, being reconciled, we shall be saved by his life” (Rom
5:6-10).

2. He is full of truth. Full of grace and truth. Truth, that is,
faithfulness in keeping promise, even this of the text, with all other,
“I will in no wise cast out” (John 14:6). Hence it is said, that his
words be true, and that he is the faithful God, that keepeth covenant.
And hence it is also that his promises are called truth: “Thou wilt
fulfil thy truth unto Jacob, and thy mercy unto Abraham, which thou
hast sworn unto our fathers from the days of old.” Therefore it is said
again, that both himself and words are truth: “I am the truth, the
Scripture of truth” (Dan 10:21). “Thy word is truth,” (John 17:17; 2
Sam 7:28); “thy law is truth,” (Psa 119:142); and “my mouth,” saith he,
“shall speak truth,” (Prov 8:7); see also Ecclesiastes 12:10, Isaiah
25:1, Malachi 2:6, Acts 26:25, 2 Timothy 2:12,13. Now, I say, his word
is truth, and he is full of truth to fulfil his truth, even to a
thousand generations. Coming sinner, he will not deceive thee; come
boldly to Jesus Christ.

3. He is full of wisdom. He is made unto us of God wisdom; wisdom to
manage the affairs of his church in general, and the affairs of every
coming sinner in particular. And upon this account he is said to be
“head over all things,” (1 Cor 1; Eph 1), because he manages all things
that are in the world by his wisdom, for the good of his church; all
men’s actions, all Satan’s temptations, all God’s providences, all
crosses, and disappointments; all things whatever are under the hand of
Christ—who is the wisdom of God—and he ordereth them all for good to
his church. And can Christ help it—and be sure he can—nothing shall
happen or fall out in the world, but it shall, in despite of all
opposition, have a good tendency to his church and people.

4. He is full of the Spirit, to communicate it to the coming sinner; he
hath therefore received it without measure, that he may communicate it
to every member of his body, according as every man’s measure thereof
is allotted him by the Father. Wherefore he saith, that he that comes
to him, “Out of his belly shall flow rivers of living water” (John
3:34; Titus 3:5,6; Acts 2; John 7:33-39).

5. He is indeed a storehouse full of all the graces of the Spirit. “Of
his fullness have all we received, and grace for grace” (John 1:16).
Here is more faith, more love, more sincerity, more humility, more of
every grace; and of this, even more of this, he giveth to every lowly,
humble, penitent coming sinner. Wherefore, coming soul, thou comest not
to a barren wilderness when thou comest to Jesus Christ.

6. He is full of bowels and compassion: and they shall feel and find it
so that come to him for life. He can bear with thy weaknesses, he can
pity thy ignorance, he can be touched with the feeling of thy
infirmities, he can affectionately forgive they transgressions, he can
heal thy backslidings, and love thee freely. His compassions fail not;
“and he will not break a bruised reed, nor quench the smoking flax; he
can pity them that no eye pities, and be afflicted in all thy
afflictions” (Matt 26:41; Heb 5:2; 2:18; Matt 9:2; Hosea 14:4; Eze
16:5,6; Isa 63:9; Psa 78:38; 86:15; 111:4; 112:4; Lam 3:22; Isa 42:3).

7. Coming soul, the Jesus that thou art coming to, is full of might and
terribleness for thy advantage; he can suppress all thine enemies; he
is the Prince of the kings of the earth; he can bow all men’s designs
for thy help; he can break all snares laid for thee in the way; he can
lift thee out of all difficulties wherewith thou mayest be surrounded;
he is wise in heart, and mighty in power. Every life under heaven is in
his hand; yea, the fallen angels tremble before him. And he will save
thy life, coming sinner (1 Cor 1:24; Rom 8:28; Matt 28:18; Rev 4; Psa
19:3; 27:5,6; Job 9:4; John 17:2; Matt 8:29; Luke 8:28; James 2:19).

8. Coming sinner, the Jesus to whom thou art coming is lowly in heart,
he despiseth not any. It is not thy outward meanness, nor thy inward
weakness; it is not because thou art poor, or base, or deformed, or a
fool, that he will despise thee: he hath chosen the foolish, the base,
and despised things of this world, to confound the wise and mighty. He
will bow his ear to thy stammering prayers he will pick out the meaning
of thy inexpressible groans; he will respect thy weakest offering, if
there be in it but thy heart (Matt 11:20; Luke 14:21; Prov 9:4-6; Isa
38:14,15; Song 5:15; John 4:27; Mark 12:33,34; James 5:11). Now, is not
this a blessed Christ, coming sinner? Art thou not like to fare well,
when thou hast embraced him, coming sinner? But,

Second. Thou hast yet another advantage by Jesus Christ, thou art
coming to him, for he is not only full, BUT FREE. He is not sparing of
what he has; he is open-hearted and open-handed. Let me in a few
particulars show thee this:

1. This is evident, because he calls thee; he calls upon thee to come
unto him; the which he would not do, was he not free to give; yea, he
bids thee, when come, ask, seek, knock. And for thy encouragement, adds
to every command a promise, “Seek, and ye shall find; ask, and ye shall
have; knock, and it shall be opened unto you.” If the rich man should
say thus to the poor, would not he be reckoned a free-hearted man? I
say, should he say to the poor, Come to my door, ask at my door, knock
at my door, and you shall find and have; would he not be counted
liberal? Why, thus doth Jesus Christ. Mind it, coming sinner (Isa 55:3;
Psa 50:15; Matt 7:7-9).

2. He doth not only bid thee come, but tells thee, he will heartily do
thee good; yea, he will do it with rejoicing; “I will rejoice over
them, to do them good—with my whole heart, and with my whole soul” (Jer
32:41).

3. It appeareth that he is free, because he giveth without twitting. 21
“He giveth to all men liberally, and upbraideth not” (James 1, 5).
There are some that will not deny to do the poor a pleasure, but they
will mix their mercies with so many twits, that the persons on whom
they bestow their charity shall find but little sweetness in it. But
Christ doth not do so, coming sinner; he casteth all thine iniquities
behind his back (Isa 38:17). Thy sins and iniquities he will remember
no more (Heb 8:12).

4. That Christ is free, is manifest by the complaints that he makes
against them that will not come to him for mercy. I say, he complains,
saying, “O Jerusalem, Jerusalem! how often would I have gathered thy
children together, even as a hen gathereth her chickens under her
wings, and ye would not!” (Matt 23:37). I say, he speaks it by way of
complaint. He saith also in another place, “But thou hast not called
upon me, O Jacob” (Isa 43:22). Coming sinner, see here the willingness
of Christ to save; see here how free he is to communicate life, and all
good things, to such as thou art. He complains, if thou comest not; he
is displeased, if thou callest not upon him. Hark, coming sinner, once
again; when Jerusalem would not come to him for safeguard, “he beheld
the city, and wept over it, saying, If thou hadst known, even thou, at
least in this thy day, the things which belong unto thy peace; but now
they are hid from thine eyes” (Luke 19:41,42).

5. Lastly, He is open and free-hearted to do thee good, as is seen by
the joy and rejoicing that he manifesteth at the coming home of poor
prodigals. He receives the lost sheep with rejoicing; the lost goat
with rejoicing; yea, when the prodigal came home, what joy and mirth,
what music and dancing, was in his father’s house! (Luke 15).

Third. Coming sinner, I will add another encouragement for thy help.

1. God hath prepared a mercy-seat, a throne of grace to sit on; that
thou mayest come thither to him, and that he may from thence hear thee,
and receive thee. “I will commune with thee,” saith he, “from above the
mercy-seat” (Exo 25:22). As who shall say, sinner, When thou comest to
me, thou shalt find me upon the mercy-seat, where also I am always
found of the undone coming sinner. Thither I bring my pardons; there I
hear and receive their petitions, and accept them to my favour.

2. God hath also prepared a golden altar for thee to offer thy prayers
and tears upon. A golden altar! It is called a “golden altar,” to show
what worth it is of in God’s account: for this golden altar is Jesus
Christ; this altar sanctifies thy gift, and makes thy sacrifice
acceptable. This altar, then, makes thy groans golden groans; thy tears
golden tears; and thy prayers golden prayers, in the eye of that God
thou comest to, coming sinner (Rev 8; Matt 23:19; Heb 10:10; 1 Peter
2:5).

3. God hath strewed all the way, from the gate of hell, where thou
wast, to the gate of heaven, whither thou art going, with flowers out
of his own garden. Behold how the promises, invitations, calls, and
encouragements, like lilies, lie round about thee! take heed that thou
dost not tread them under foot, sinner. With promises, did I say? Yea,
he hath mixed all those with his own name, his Son’s name; also, with
the name of mercy, goodness, compassion, love, pity, grace,
forgiveness, pardon, and what not, that may encourage the coming
sinner.

4. He hath also for thy encouragement laid up the names, and set forth
the sins, of those that have been saved. In this book they are fairly
written, that thou, through patience and comfort of the Scriptures,
mightest have hope. (1.) In this book is recorded Noah’s maim and sin;
and how God had mercy upon him. (2.) In this record is fairly written
the name of Lot, and the nature of his sin; and how the Lord had mercy
upon him. (3.) In this record thou hast also fairly written the names
of Moses, Aaron, Gideon, Samson, David, Solomon, Peter, Paul, with the
nature of their sins; and how God had mercy upon them; and all to
encourage thee, coming sinner.

Fourth. I will add yet another encouragement for the man that is coming
to Jesus Christ. Art thou coming? Art thou coming, indeed? Why,

1. Then this thy coming is by virtue of God’s call. Thou art called.
Calling goes before coming. Coming is not of works, but of him that
calleth. “He goeth up into a mountain, and calleth unto him whom he
would; and they came unto him” (Mark 3:13).

2. Art thou coming? This is also by virtue of illumination. God has
made thee see; and, therefore, thou art coming. So long as thou wast
darkness, thou lovedst darkness, and couldst not abide to come, because
thy deeds were evil; but being now illuminated and made to see what and
where thou art, and also what and where thy Saviour is, now thou art
coming to Jesus Christ; “Blessed art thou, Simon Barjona: for flesh and
blood hath not revealed it unto thee,” saith Christ, “but my Father
which is in heaven” (Matt 16:17).

3. Art thou coming? This is because God hath inclined thine heart to
come. God hath called thee, illuminated thee, and inclined thy heart to
come; and, therefore, thou comest to Jesus Christ. It is God that
worketh in thee to will, and to come to Jesus Christ. Coming sinner,
bless God for that he hath given thee a will to come to Jesus Christ.
It is a sign that thou belongest to Jesus Christ, because God has made
thee willing to come to him (Psa 110:3). Bless God for slaying the
enmity of thy mind; had he not done it, thou wouldst as yet have hated
thine own salvation.

4. Art thou coming to Jesus Christ? It is God that giveth thee power:
power to pursue thy will in the matters of thy salvation, is the gift
of God. “It is God which worketh in you both to will and to do” (Phil
2:13). Not that God worketh will to come, where he gives no power; but
thou shouldest take notice, that power is an additional mercy. The
church saw that will and power were two things, when she cried, “Draw
me, we will run after thee” (Song 1:4). And so did David too, when he
said, “I will run the way of thy commandments, when thou shalt enlarge
my heart” (Psa 119:32). Will to come, and power to pursue thy will, is
double mercy, coming sinner.

5. All thy strange, passionate, sudden rushings forward after Jesus
Christ, coming sinners know what I mean, they also are thy helps from
God. Perhaps thou feelest at some times more than at others, strong
stirrings up of heart to fly to Jesus Christ; now thou hast at this
time a sweet and stiff gale of the Spirit of God, filling thy sails
with the fresh gales of his good Spirit; and thou ridest at those times
as upon the wings of the wind, being carried out beyond thyself, beyond
the most of thy prayers, and also above all thy fear and temptations.

6. Coming sinner, hast thou not now and then a kiss of the sweet lips
of Jesus Christ, I mean some blessed word dropping like a honey-comb
upon thy soul to revive thee, when thou art in the midst of thy dumps?

7. Does not Jesus Christ sometimes give thee a glimpse of himself,
though perhaps thou seest him not so long a time as while one may tell
twenty.

8. Hast thou not sometimes as it were the very warmth of his wings
overshadowing the face of thy soul, that gives thee as it were a
gload22 upon thy spirit, as the bright beams of the sun do upon thy
body, when it suddenly breaks out of a cloud, though presently all is
gone away? Well, all these things are the good hand of thy God upon
thee, and they are upon thee to constrain, to provoke, and to make thee
willing and able to come, coming sinner, that thou mightest in the end
be saved.

FOOTNOTES:


1 “My grace is sufficient for thee,” and the language of the church,
conscious of its own weakness and the Lord’s all-sufficiency, is, “Draw
me, we will run after thee” (Song 1:4).—Mason.

2 No outward profession is accepted, except it springs from inward love
to Christ.—Ed.

3 How clearly is every seeming difficulty explained by Bunyan. The
Father entered into covenant with the Son, in eternity, to save his
elect; and, in time, as they appear upon earth, the Father giveth them
to Christ by effectual calling, and he brings them to eternal
glory.—Ed.

4 To come unto Christ, in its proper sense, is to receive him as he is
offered to us in the Word; to believe in him, as a suitable and
all-sufficient Saviour; to submit to his government, in both suffering
and doing his will, with all lowly-mindedness and humility; and this by
the powerful operation of the Holy Spirit upon the soul.—Mason.

5 “Salve;” relief, aid, or help.

   ‘Which Cambell seign, though he could not salve,
        He done undoe, yet for to salve his name
    And purchase honour to his friend’s behalve,
        This goodly counterfesaunce he did frame.”

—Spenser’s Faery Queen.

6 We cannot remember all God’s benefits, but how prone we are to forget
them all!—Ed.

7 Christian, in the Valley of the Shadow of Death, was thus exercised:
—“I took notice that now poor Christian was so confounded that he did
not know his own voice; and thus I perceived it:—Just when he was come
over against the mouth of the burning pit, one of the wicked ones got
behind him, and stepped up softly to him, and whisperingly suggested
many grievous blasphemies to him, which he verily thought had proceeded
from his own mind.” See also Grace Abounding, No. 100-102.—Ed.

8 “Warm gleads;” from Saxon glow, anything heated or hot.

   “My destiny to behold her doth me leade,
    And yet I know I runne into the gleade.”—Wyatt.—Ed.

9 Many misspend their time in poring upon their own hearts, to find out
some evidence of their interest in Christ, when they should rather be
employed in receiving Christ, and walking in him, by a confident faith
grounded on the Divine testimony.—Mason.

10 How striking are Bunyan’s illustrations! The devil, as a roaring
lion, is in pursuit of the flying sinner; he would flee faster than his
infirmities will let him. We cannot wonder that modern preachers
borrowed so vivid and truthful a figure.—Ed.

11 A Christian is “never safe but when watchful;” he should keep a
jealous eye on his own weakness, and a believing eye on the promise and
power of Christ, and he shall be preserved from falling.—Mason.

12 “Let him;” hinder him. See 2 Thessalonians 2:7. Obsolete.—Imperial
Dictionary.—Ed.

13 “The Scripture contains many gracious promises in behalf of the
children of believing parents; but grace is not hereditary. It is the
parent’s part to pray with and for, admonish, and piously train up his
children; but, after all, must recommend them to the tender mercies of
God, which the children of many prayers often happily
experience.”—Mason. O that all persons may solemnly consider this
searching truth! especially the children of believers. The coming of
your father or mother to Christ cannot be imputed to you; come for
yourself, or you must perish. As you love your souls, believe not that
awful delusion, that any ceremony could make you a child of God.—Ed.

14 “While of late;” until of late.—Ed.

15 “Lie at Jesus Christ;” to lay down, lie at the feet of Jesus Christ,
to persevere like the Syrophenician woman, Mark 7:25.—Ed.

16 “Ply;” to solicit importunately.—Ed.

17 “A flam;” a fable, an imposition.

18 “Most an end;” continually, perpetually.

19 How awful is the confidence of the self-righteous pharisee; he
considers himself more righteous than the poor penitent, who is clothed
in Christ’s righteousness, the garments of salvation.

The self-righteous says:—“Stand by, I am holier than thou. Thank God, I
am not like this publican.” While in God’s sight, poor wretched
boaster, thou art clothed in filthy rags.—Ed.

20 This nation now pays some eight or ten millions sterling a year. Had
God sanctioned this diabolical trade in souls, all Christendom would
have been divided into two classes-priests and slaves.—Ed.

21 “Twitting;” taunting, or rebuking.—Ed.

22 “A gload;” a warm, eager, passionate gazing: now obsolete.—Ed.



JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS;

OR,

NO WAY TO HEAVEN BUT BY JESUS CHRIST.

ADVERTISEMENT BY THE EDITOR.


This is one of those ten excellent manuscripts which were found among
Bunyan’s papers after his decease in 1688. It had been prepared by him
for publication, but still wanted a few touches of his masterly hand,
and a preface in his characteristic style. He had, while a prisoner for
nonconformity, in 1672, published a treatise upon this subject, in
reply to Mr. Fowler, who was soon after created Bishop of Gloucester;
but that was more peculiarly intended to prove that those who are
justified by faith in Christ are placed in a safer, more honourable,
and more glorious state than that possessed by Adam before his fall.
Mr. Fowler took the popular view, that the sufferings of the Saviour
were intended to replace man in a similar position to that of Adam when
in a state of innocence; and to give him powers, which, if properly
used, would enable him to save himself.

It is of importance that we should understand the meaning of the term
‘justification’ as here used. It is an acquittal, on being tried by the
law; or a proof that, upon the most penetrating scrutiny, we have,
through life, fulfilled and performed all its requirements in word,
thought, and deed, without the slightest deviation or taint of error.
This is essential to salvation, and must be done, either personally, or
by the imputation of the Saviour’s obedience to us. Multitudes vainly
imagine that this can be attained by our partial obedience, aided,
where we fail, by the imputation of so much of the Saviour’s obedience
as, being placed to our account, will make up the deficiency. Upon
justification must depend the salvation of the soul. Bunyan was
convinced that the sinner’s only hope was by the imputation of Christ’s
righteousness, which alone could justify him from ALL things, and
without which he must perish.

As ‘by the deeds of the law there shall no flesh be justified,’ it
becomes an important inquiry whether the law, by which all must be
tried, and justified or condemned, is opposed to the gospel or glad
tidings of salvation? God forbid that we should for a moment entertain
such a thought! they both proceed from the same Divine source, and the
gospel confirms and establishes the law. This is clearly shown in the
following treatise. Every Christian forms a part of that one mystical
body, of which Christ is the head, and in which alone can be fulfilled
every jot and tittle of the law. Bunyan’s controversy is with an
opinion, held by many, that a man may, in his own person, by an
imperfect obedience to some of the requirements of the law, procure, or
aid in obtaining, justification.

There can be no subject more intensely interesting than the means of a
sinner’s justification before that God whose law is perfect, and who is
of purer eyes than to behold iniquity except with abhorrence; nor is
there one upon which more fatal mistakes have been made.

The great delusion which like a deadly leprosy, has involved man in
uncertainty and darkness in all his conceptions of purity and holiness,
is the fallacious hope of producing some good works to blot out
transgressions; or that man is not so polluted, but that he may justify
himself by works performed through some kind of ability communicated by
the Saviour—an ability which he might or might not use, but upon the
proper use of which he considers that his salvation depends; leaving
him in the most distressing uncertainty and doubt upon this
all-important subject. All these Bunyan considered to be specious and
most dangerous devices of Satan, unscriptural, and contrary to the
simplicity and design of the gospel.

In this treatise very powerful arguments are used to counteract these
errors, and to place the doctrine of justification in all its glorious
purity. It is essentially the source of the glad tidings of great joy
made known by the Christian dispensation; showing that the redemption
of believers is perfect and finished, neither needing nor suffering any
human additions. The righteousness of Christ fully justifies all that
believe, while the fountain that he opened washes away all their
defilements, and presents them at the judgment-seat, without spot or
blemish, their robes being washed and made white in the blood of the
Lamb.

To prevent this doctrine from being impeached with a tendency to weaken
man in the discharge of his moral duties, the same Divine power which
thus pardoned sin has decreed that a sense of pardoning love should
impel the redeemed to walk in newness of life—and that it is only while
thus walking in holy obedience that they have an evidence of being
members of Christ’s mystical body. For, ‘whom he did foreknow, he also
did predestinate to be conformed to the image of his Son; whom he did
predestinate, them he also called; and whom he called, them he also
justified.’ So full is this of consolation and felicity that the
apostle exclaims, ‘If God be for us, who can be against us?’ Thus,
salvation by free grace is inseparably connected with good works. The
righteousness of the second Adam, the Lord from heaven, imputed to his
members, justifies them, in the same manner as the disobedience of the
first Adam, imputed to all his members or posterity, makes them
sinners. To use the expressive words of Bunyan, ‘The sinner is
justified from the curse, in the sight of God, while a sinner in
himself.’ This is a startling fact. That Rahab or Mary Magdalene, and
even Saul, the murderous persecutor, were, in the sight and purposes of
God, justified, while they were, in the esteem of God’s saints, in a
state of the vilest sin, is a doctrine revolting to the pride of human
nature. But we should recollect that, in the sight of God, a thousand
years are but as one day; while one day may be magnified into a
thousand years; and that the purposes of God are concealed to us while
sin blinds our eyes. Rahab and Magdalene were wretched before their
conversion, nor could Saul have been much less wretched, while carrying
misery into the hearts and families of God’s saints.

There can be no real happiness without spiritual life—holy obedience to
the Divine will, and a scriptural hope of justification before God and
his law. These are the means he uses to make known to us his secret
purposes. No man has lived in the world, since the inspired writers,
more capable of detecting the devil’s sophistry upon this subject than
John Bunyan. He had passed through a furnace of experience while
seeking justification. He well knew that, upon keeping the moral law of
God, the peace of the world and our personal happiness depended. How is
this great object to be accomplished? If we attempt to keep it, in
order to gain eternal life, we shall fail, as all others have done. In
every attempt thus to keep it, to use Bunyan’s expression ‘The guilt of
sin, which is by the law, makes such a noise and horror in my
conscience that I can neither hear nor see the word of peace, unless it
is spoken with a voice from heaven!’ Our polluted nature leads to sin;
a mist is before our eyes; we ‘go astray speaking lies.’ The strong
natural bias to break the law will prevail; we see its effects in the
great bulk of those who are taught to rely upon ceremonies and upon
keeping the law. Who are so lawless, so little advanced in
civilization, as the poor Irish, Spaniards, or Italians? while those
who seek justification as the free gift of God, influenced by gratitude
and love, are found walking in obedience to the Divine law; their only
regret is, that they cannot live more to the glory of their Saviour.
The doctrines of grace, as exhibited in this treatise, have ever
produced glory to God, on earth peace, and goodwill to men; although
that spirit which called Christ a gluttonous man and a wine-bibber,
still charges these doctrines as having a tendency to licentiousness.

Christian, be not offended with the humbling, but scriptural views,
which Bunyan entertained of every church of Christ ‘An hospital of
sick, wounded, and afflicted people.’ None but such as feel their need
of the Physician of souls are fit for church membership, or are safely
on the road to heaven. Leaving this solemn and interesting subject to
the prayerful attention of the reader, I shall conclude my
advertisement by quoting from a characteristic specimen of Bunyan’s
style of writing, and it was doubtless his striking mode of
preaching:—‘Faith doth the same against the devil that unbelief doth to
God. Doth unbelief count God a liar? Faith counts the devil a liar.
Doth unbelief hold the soul from the mercy of God? Faith holds the soul
from the malice of the devil. Doth unbelief quench thy graces? Faith
kindleth them even into a flame. Doth unbelief fill the soul full of
sorrow? Faith fills it full of the joy of the Holy Ghost. In a word,
Doth unbelief bind down thy sins upon thee? Why, faith in Jesus Christ
releaseth thee of them all.’

GEO. OFFOR.

JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS


JUSTIFICATION is to be diversly taken in the Scripture. Sometimes it is
taken for the justification of persons; sometimes for the justification
of actions; and sometimes for the justification of the person and
action too.

It is taken for the justification of persons, and that, as to
justification with God; or, as to justification with men.

As to justification with God; that is, when a man stands clear, quit,
free, or, in a saved condition before him, in the approbation of his
holy law.

As to justification with men; that is, when a man stands clear and quit
from just ground of reprehension with them.

Justification also is to be taken with reference to actions; and that
may be when they are considered, as flowing from true faith; or,
because the act done fulfils some transient law.[1]

As actions flow from faith, so they are justified, because done before
God in, and made complete through, the perfections of Jesus Christ (1
Peter 2:5; Heb 13:15; Rev 8:1-4).

As by the doing of the act some transient law is fulfilled; as when
Jehu executed judgment upon the house of Ahab. ‘Thou hast done well,’
said God to him, ‘in executing that which is right in mine eyes, and
hast done to the house of Ahab according to all that was in mine heart’
(2 Kings 10:30). As to such acts, God may or may not look at the
qualification of those that do them; and it is clear that he had not
respect to any good that was in Jehu in the justifying of this action;
nor could he; for Jehu stuck close yet to the sins of Jeroboam, but
‘took no heed to walk in the law of the Lord God of Israel’ (2 Kings
10:29,31).

I might hence also show you that a man may be justified even then when
his action is condemned; also that a man may be in a state of
condemnation when his action may be justified. But with these
distinctions I will not take up time, my intention being to treat of
justification as it sets a man free or quit from sin, the curse and
condemnation of the law in the sight of God, in order to eternal
salvation.

And that I may with the more clearness handle this point before you, I
will lay down and speak to this

PROPOSITION.

THAT THERE IS NO OTHER WAY FOR SINNERS TO BE JUSTIFIED FROM THE CURSE
OF THE LAW IN THE SIGHT OF GOD, THAN BY THE IMPUTATION OF THAT
RIGHTEOUSNESS LONG AGO PERFORMED BY, AND STILL RESIDING WITH, THE
PERSON OF JESUS CHRIST.


The terms of this proposition are easy; yet if it will help, I will
speak a word or two for explication. First. By a sinner, I mean one
that has transgressed the law; ‘for sin is the transgression of the
law’ (1 John 3:4). Second. By the curse of the law, I mean that
sentence, judgment, or condemnation which the law pronounceth against
the transgressor (Gal 3:10). Third. By justifying righteousness, I mean
that which stands in the doing and suffering of Christ when he was in
the world (Rom 5:19). Fourth. By the residing of this righteousness in
Christ’s person, I mean it still abides with him as to the action,
though the benefit is bestowed upon those that are his. Fifth. By the
imputation of it to us, I mean God’s making of it ours by an act of his
grace, that we by it might be secured from the curse of the law. Sixth.
When I say there is no other way to be justified. I cast away TO THAT
END the law, and all the works of the law as done by us.[2]

Thus I have opened the terms of the proposition.

First and Second. Now the two first—to wit, what sin and the curse
is—stand clear in all men’s sight, unless they be atheists or
desperately heretical. I shall, therefore, in few words, clear the
other four.

Third. Therefore justifying righteousness is the doing and suffering of
Christ when he was in the world. This is clear, because we are said to
be ‘justified by his obedience,’ by his obedience to the law (Rom
5:19). Hence he is said again to be the end of the law for that very
thing—‘Christ is the end of the law for righteousness,’ &c. (Rom 10:4).
The end, what is that? Why, the requirement or demand of the law. But
what are they? Why, righteousness, perfect righteousness (Gal 3:10).
Perfect righteousness, what to do? That the soul concerned might stand
spotless in the sight of God (Rev 1:5). Now this lies only in the
doings and sufferings of Christ; for ‘by his obedience many are made
righteous’; wherefore as to this, Christ is the end of the law, that
being found in that obedience, that becomes to us sufficient for our
justification. Hence we are said to be made righteous by his obedience;
yea, and to be washed, purged, and justified by his blood (Heb 9:14;
Rom 5:18,19).

Fourth. That this righteousness still resides in and with the person of
Christ, even then when we stand just before God thereby, is clear, for
that we are said, when justified, to be justified ‘in him.’ ‘In the
Lord shall all the seed of Israel be justified.’ And again, ‘Surely,
shall one say, In the Lord have I righteousness,’ &c. (Isa 45:24,25).
And again, ‘But of him are ye in Christ Jesus, who of God is made unto
us—righteousness’ (1 Cor 1:30).

Mark, the righteousness is still ‘in him,’ not ‘in us,’ even then when
we are made partakers of the benefit of it; even as the wing and
feathers still abide in the hen when the chickens are covered, kept,
and warmed thereby.

For as my doings, though my children are fed and clothed thereby, are
still my doings, not theirs; so the righteousness wherewith we stand
just before God from the curse, still resides in Christ, not in us. Our
sins, when laid upon Christ, were yet personally ours, not his; so his
righteousness, when put upon us, is yet personally his, not ours. What
is it, then? Why, ‘he was made to be sin for us, who knew no sin; that
we might be made the righteousness of God in him’ (2 Cor 5:21).[3]

Fifth. It is, therefore, of a justifying virtue, only by imputation, or
as God reckoneth it to us; even as our sins made the Lord Jesus a
sinner—nay, ‘sin,’ by God’s reckoning of them to him.

It is absolutely necessary that this be known of us; for if the
understanding be muddy as to this, it is impossible that such should be
sound in the faith; also in temptation, that man will be at a loss that
looketh for a righteousness for justification in himself, when it is to
be found nowhere but in Jesus Christ. The apostle, who was his
craftsmaster as to this, was always ‘looking to Jesus,’ that he ‘might
be found in him,’ knowing that nowhere else could peace or safety be
had (Phil 3:6-9). And, indeed, this is one of the greatest mysteries in
the world; namely, that a righteousness that resides with a person in
heaven should justify me, a sinner, on earth!

Sixth. Therefore the law and the works thereof, as to this, must by us
be cast away; not only because they here are useless, but also they
being retained are a hindrance. That they are useless is evident, for
that salvation comes by another name (Acts 4:12). And that they are a
hindrance, it is clear; for the very adhering to the law, though it be
but a little, or in a little part, prevents justification by the
righteousness of Christ (Rom 9:31,32).

What shall I say? As to this, the moral law is rejected, the ceremonial
law is rejected, and man’s righteousness is rejected, for that they are
here both weak and unprofitable (Rom 8:2,3; Gal 3:21; Heb 10:1-12). Now
if all these and their works as to our justification, are rejected,
where, but in Christ, is righteousness to be found?

Thus much, therefore, for the explication of the proposition—namely,
that there is no other way for sinners to be justified from the curse
of the law in the sight of God, than by the imputation of that
righteousness long ago performed by, and still residing with, the
person of Jesus Christ.

[Two Positions.]

Now, from this proposition I draw these two positions—FIRST. THAT MEN
ARE JUSTIFIED FROM THE CURSE OF THE LAW BEFORE GOD WHILE SINNERS IN
THEMSELVES. SECOND. THAT THIS CAN BE DONE BY NO OTHER RIGHTEOUSNESS
THAN THAT LONG AGO PERFORMED BY, AND RESIDING WITH, THE PERSON OF JESUS
CHRIST.

[FIRST POSITION]


FIRST. Let us, then, now enter into the consideration of the first of
these—namely, THAT MEN ARE JUSTIFIED FROM THE CURSE OF THE LAW BEFORE
GOD WHILE SINNERS IN THEMSELVES. This I shall manifest, FIRST, By
touching upon the mysterious acts of our redemption; SECOND, By giving
of you plain texts which discover it; and, THIRD, By reasons drawn from
the texts.

FIRST. For the first of these; to wit, the mysterious act of our
redemption: and that I shall speak to under these two heads—First, I
shall show you what that is; and, Second, How we are concerned therein.

First. [What that is.] That which I call, and that rightly, the
mysterious act of our redemption, is Christ’s sufferings as a
common,[4] though a particular person and as a sinner, though always
completely righteous.

That he suffered as a common person is true. By common, I mean a public
person, or one that presents the body of mankind in himself. This a
multitude of scriptures bear witness to, especially that fifth chapter
to the Romans, where, by the apostle, he is set before us as the head
of all the elect, even as Adam was once head of all the world. Thus he
lived, and thus he died; and this was a mysterious act. And that he
should die as a sinner, when yet himself did ‘no sin,’ nor had any
‘guile found in his mouth,’ made this act more mysterious (1 Pet 1:19,
2:22, 3:18). That he died as a sinner is plain—‘He hath made him to be
sin. And the Lord laid upon him the iniquity of us all’ (Isa 53). That,
then, as to his own person he was completely sinless is also as truly
manifest, and that by a multitude of scriptures. Now, I say, that
Christ Jesus should be thus considered, and thus die, was the great
mystery of God. Hence Paul tells us, that when he preached ‘Christ
crucified,’ he preached not only the ‘wisdom of God,’ but the ‘wisdom
of God in a mystery,’ even his ‘hidden wisdom,’ for, indeed, this
wisdom is hidden, and kept close from the ‘fowls of the air’ (1 Cor
1:24, 2:7,8; Job 28:20,21).

It is also so mysterious, that it goes beyond the reach of all men,
except those to whom an understanding is given of God to apprehend it
(1 John 5:20). That one particular man should represent all the elect
in himself, and that the most righteous should die as a sinner, yea, as
a sinner by the hand of a just and holy God, is a mystery of the
greatest depth!

Second. And now I come to show you how the elect are concerned therein;
that is, in this mysterious act of this most blessed One; and this will
make this act yet more mysterious to you.

Now, then, we will speak of this first, as to how Christ prepared
himself thus mysteriously to act. He took hold of our nature. I say, he
took hold of us, by taking upon him flesh and blood. The Son of God,
therefore, took not upon him a particular person, though he took to him
a human body and soul; but that which he took was, as I may call it, a
lump of the common nature of man; and by that, hold of the whole elect
seed of Abraham; ‘For verily he took not on him the nature of angels,
but he took on him the seed of Abraham’ (Heb 2:16) Hence he, in a
mystery, became us, and was counted as all the men that were or should
be saved. And this is the reason why we are said to do, when only Jesus
Christ did do. As for instance—

1. When Jesus Christ fulfilled the righteousness of the law, it is said
it was fulfilled in us, because indeed fulfilled in our nature: ‘For
what the law could not do, in that it was weak through the flesh, God
sending his own Son in the likeness of sinful flesh, and for sin,
condemned sin in the flesh, that the righteousness of the law might be
fulfilled in us,’ &c. (Rom 8:3,4). But because none should appropriate
this unto themselves that have not had passed upon them a work of
conversion, therefore he adds, ‘Who walk not after the flesh, but after
the Spirit’ (v. 4). For there being a union between head and members,
though things may be done by the head, and that for the members, the
things are counted to the members, as if not done only by the head.
‘The righteousness of the law is fulfilled in us’; and that truly,
because fulfilled in that common nature which the Son of God took of
the Virgin. Wherefore, in this sense we are said to do what only was
done by him; even as the client doth by his lawyer, when his lawyer
personates him; the client is said to do, when it is the lawyer only
that does; and to overcome by doing, when it is the lawyer that
overcomes; the reason is, because the lawyer does in the client’s name.
How much more then may it be said we do, when only Christ does; since
he does what he does, not in our name only, but in our nature too; ‘for
the law of the spirit of life in Christ.’ not in me, ‘hath made me free
from the law of sin and death’ (Rom 8:2); he doing in his common flesh
what could not be done in my particular person, that so I might have
the righteousness of the law fulfilled in me, [that is, in] my flesh
assumed by Christ; though impossible to be done [by me], because of the
weakness of my person. The reason of all this is, because we are said
to be in him in his doing, in him by our flesh, and also by the
election of God. So, then, as all men sinned when Adam fell, so all the
elect did righteousness when Christ wrought and fulfilled the law; ‘for
as in Adam all die, even so in Christ shall all be made alive’ (1 Cor
15:22).

2. As we are said to do by Christ, so we are said to suffer by him, to
suffer with him. ‘I am crucified with Christ,’ said Paul. And again,
‘Forasmuch then as Christ hath suffered for us in the flesh, arm
yourselves likewise with the same mind; for he that hath suffered in
the flesh hath ceased from sin’ (1 Peter 4:1). Mark how the apostle
seems to change the person. First he says, it is Christ that suffered;
and that is true; but then he insinuates that it is us that suffered,
for the exhortation is to believers, to ‘walk in newness of life’ (Rom
6:4). And the argument is, because they have suffered in the flesh,
‘For he that hath suffered in the flesh hath ceased from sin; that he
no longer should live the rest of his time in the flesh to the lusts of
men, but to the will of God’ (1 Peter 4:1,2). We then suffered, when
Christ suffered; we then suffered in his flesh, and also our ‘old man
was crucified with him’ (Rom 6:6); that is, in his crucifixion; for
when he hanged on the cross, all the elect hanged there in their common
flesh which he assumed, and because he suffered there as a public man.

3. As we are said to suffer with him, so we are said to die, to be dead
with him; with him, that is, by the dying of his body. ‘Now, if we be
dead with Christ, we believe that we shall also live with him’ (Rom
6:8). Wherefore he saith in other places, ‘Brethren, ye are become dead
to the law by the body of Christ’; for indeed we died then to it by
him. To the law—that is, the law now has nothing to do with us; for
that it has already executed its curse to the full upon us by its
slaying of the body of Christ; for the body of Christ was our flesh:
upon it also was laid our sin. The law, too, spent that curse that was
due to us upon him, when it condemned, killed, and cast him into the
grave. Wherefore, it having thus spent its whole curse upon him as
standing in our stead, we are exempted from its curse for ever; we are
become dead to it by that body (Rom 7:4). It has done with us as to
justifying righteousness. Nor need we fear its damning threats any
more; for by the death of this body we are freed from it, and are for
ever now coupled to a living Christ.

4. As we are said thus to be dead, so we are said also to rise again by
him—‘Thy dead men,’ saith he to the Father, ‘shall live, together with
my dead body shall they arise’ (Isa 26:19).[5] And again, ‘After two
days he will revive us; in the third day—we shall live in his sight’
(Hosea 6:2).

Both these scriptures speak of the resurrection of Christ, of the
resurrection of his body on the third day; but behold, as we were said
before to suffer and be dead with him, so now we are said also to rise
and live in God’s sight by the resurrection of his body. For, as was
said, the flesh was ours; he took part of our flesh when he came into
the world; and in it he suffered, died, and rose again (Heb 2:14). We
also were therefore counted by God, in that God-man, when he did this;
yea, he suffered, died, and rose as a common head.[6]

Hence also the New Testament is full of this, saying, ‘If ye be dead
with Christ’ (Col 2:20). ‘If ye be risen with Christ’ (3:1). And again,
‘He hath quickened us together with him’ (2:13). ‘We are quickened
together with him.’ ‘Quickened,’ and ‘quickened together with him.’ The
apostle hath words that cannot easily be shifted or evaded. Christ then
was quickened when he was raised from the dead. Nor is it proper to say
that he was ever quickened either before or since. This text also
concludes that we—to wit, the whole body of God’s elect, were also
quickened then, and made to live with him together. True, we also are
quickened personally by grace the day in the which we are born unto God
by the gospel; yet afore that, we are quickened in our Head; quickened
when he was raised from the dead, quickened together with him.

5. Nor are we thus considered—to wit, as dying and rising, and so left;
but the apostle pursues his argument, and tells us that we also reap by
him, as being considered in him, the benefit which Christ received,
both in order to his resurrection, and the blessed effect thereof.

(1.) We received, by our thus being counted in him, that benefit which
did precede his rising from the dead; and what was that but the
forgiveness of sins? For this stands clear to reason, that if Christ
had our sins charged upon him at his death, he then must be discharged
of them in order to his resurrection. Now, though it is not proper to
say they were forgiven to him, because they were purged from him by
merit; yet they may be said to be forgiven us, because we receive this
benefit by grace. And this, I say, was done precedent to his
resurrection from the dead. ‘He hath quickened us together with him,
HAVING forgiven us all trespasses.’ He could not be ‘quickened’ till we
were ‘discharged’; because it was not for himself, but for us, that he
died. Hence we are said to be at that time, as to our own personal
estate, dead in our sins, even when we are ‘quickened together with
him’ (Col 2:13).

Therefore both the ‘quickening’ and ‘forgiveness’ too, so far as we are
in this text concerned, is to him, as we are considered in him, or to
him, with respect to us. ‘Having forgiven you ALL trespasses.’ For
necessity so required; because else how was it possible that the pains
of death should be loosed in order to his rising, so long as one sin
stood still charged to him, as that for the commission of which God had
not received a plenary satisfaction? As therefore we suffered, died,
and rose again by him, so, in order to his so rising, he, as presenting
of us in his person and suffering, received for us remission of all our
trespasses. A full discharge therefore was, in and by Christ, received
of God of all our sins afore he rose from the dead, as his resurrection
truly declared; for he ‘was delivered for our offences, and was raised
again for our justification’ (Rom 4:25). This therefore is one of the
privileges we receive by the rising again of our Lord, for that we were
in his flesh considered, yea, and in his death and suffering too.

(2.) By this means also we have now escaped death. ‘Knowing that Christ
being raised from the dead dieth no more; death hath no more dominion
over him. For in that he died, he died unto,’ or for, ‘sin once; but in
that he liveth, he liveth unto God’ (Rom 6:9,10). Now in all this,
considering what has been said before, we that are of the elect are
privileged, for that we also are raised up by the rising of the body of
Christ from the dead. And thus the apostle bids us reckon: ‘Likewise
reckon ye also yourselves to be dead indeed unto sin, but alive unto
God through Jesus Christ’ (Rom 6:11). Hence Christ says, ‘I am the
resurrection and the life,’ for that all his are safe in him,
suffering, dying, and rising. He is the life, ‘our life’; yea, so our
life, that by him the elect do live before God, even then when as to
themselves they yet are dead in their sins. Wherefore, hence it is that
in time they partake of quickening grace from this their Head, to the
making of them also live by faith, in order to their living hereafter
with him in glory; for if Christ lives, they cannot die that were
sharers with him in his resurrection.[7] Hence they are said to ‘live,’
being ‘quickened together with him.’ Also, as sure as at his
resurrection they lived by him, so sure at his coming shall they be
gathered to him; nay, from that day to this, all that, as aforesaid,
were in him at his death and resurrection, are already, in the
‘dispensation of the fulness of times,’ daily ‘gathering to him.’ For
this he hath purposed, wherefore none can disannul it—‘In the
dispensation of the fulness of times he might gather together in one
all things in Christ, both which are in heaven and which are in earth;
even in him’ (Eph 1:10).

(3.) To secure this the more to our faith that believe, as we are said
to be ‘raised up together’ with him, so we are said to be ‘made to sit
together in heavenly places in Christ Jesus’ (Eph 2:6). We died by him,
we rose by him, and are together, even all the elect, set down
‘together’ in ‘heavenly places in Christ Jesus’; for still, even now he
is on the right hand of God, he is to be considered as our public man,
our Head, and so one in whom is concluded all the elect of God. We then
are by him already in heaven; in heaven, I say, by him; yea, set down
there in our places of glory by him. Hence the apostle, speaking of us
again, saith, That as we are predestinate, we are called, justified,
and glorified; called, justified, glorified; all is done, already done,
as thus considered in Christ (Rom 8:30). For that in his public work
there is nothing yet to do as to this. Is not HE called? Is not HE
justified? Is not HE glorified? And are we not in him, in him, even as
so considered?

Nor doth this doctrine hinder or forestal the doctrine of regeneration
or conversion; nay, it lays a foundation for it; for by this doctrine
we gather assurance that Christ will have his own; for if already they
live in their head, what is that but a pledge that they shall live in
their persons with him? and, consequently, that to that end they shall,
in the times allotted for that end, be called to a state of faith,
which God has ordained shall precede and go before their personal
enjoyment of glory. Nor doth this hinder their partaking of the symbol
of regeneration,[8] and of their other privileges to which they are
called in the day of grace; yea, it lays a foundation for all these
things; for if I am dead with Christ, let me be like one dead with him,
even to all things to which Christ died when he hanged on the tree; and
then he died to sin, to the law, and to the rudiments of this world
(Rom 6:10, 7:4; Col 2:20). And if I be risen with Christ, let me live,
like one born from the dead, in newness of life, and having my mind and
affections on the things where Christ now sitteth on the right hand of
God. And indeed he professes in vain that talketh of these things, and
careth not to have them also answered in himself. This was the
apostle’s way, namely, to covet to ‘know him, and the power of his
resurrection, and the fellowship of his sufferings, being made
conformable unto his death’ (Phil 3:10). And when we are thus, that
thing is true both in him and us. Then as is the heavenly, such are
they that are heavenly; for he that saith he is in him, and by being in
him, a partaker of these privileges by him, ‘ought himself also so to
walk, even as he walked’ (1 Cor 15:48; 1 John 2:6).

But to pass this digression, and to come to my argument, namely, that
men are justified from the curse of the law, before God, while sinners
in themselves; this is evident by what hath already been said; for if
the justification of their persons is by, in, and through Christ; then
it is not by, in, and through their own doings. Nor was Christ engaged
in this work but of necessity, even because else there had not been
salvation for the elect. ‘O my father,’ saith he, ‘if it be possible,
let this cup pass from me’ (Matt 26:39). If what be possible? Why, that
my elect may be saved, and I not spill my blood. Wherefore he saith
again, Christ ought to suffer (Luke 24:26). ‘Christ must needs have
suffered,’ for ‘without shedding of blood is no remission’ of sin (Acts
17:3; Heb 9:22).[9]

[Proofs of the first position.]

SECOND. We will now come to the present state and condition of those
that are justified; I mean with respect to their own qualifications,
and so prove the truth of this our great position. And this I will do,
by giving of you plain texts that discover it, and that consequently
prove our point. And after that, by giving of you reasons drawn from
the texts.

First. ‘Speak not thou in thine heart,’ no, not in thine heart, ‘after
that the Lord thy God hath cast them out [thine enemies] before thee,
saying, For my righteousness—do I possess this land.—Not for thy
righteousness, or for the uprightness of thine heart, dost thou go to
possess their land.—Understand, therefore, that the Lord thy God giveth
thee not this good land to possess it for thy righteousness; for thou
art a stiff-necked people’ (Deut 9:4-6).

In these words, very pat for our purpose, two things are worthy our
consideration. 1. The people here spoken to were the people of God; and
so by God himself are they here twice acknowledged to be—‘The Lord thy
God, the Lord thy God.’ So then, the righteousness here intended is not
the righteousness that is in the world, but that which the people of
God perform. 2. The righteousness here intended is not some, but all,
and every whit of that the church performs to God: Say not in thine
heart, after the Lord hath brought thee in, It was for my
righteousness. No, all thy righteousness, from Egypt to Canaan, will
not purchase Canaan for thee.

That this is true is evident, because it is thrice rejected—Not for thy
righteousness—not for thy righteousness—not for thy righteousness, dost
thou possess the land. Now, if the righteousness of the people of God
of old could not merit for them Canaan, which was but a type of heaven,
how can the righteousness of the world now obtain heaven itself? I say
again, if godly men, as these were, could not by their works purchase
the type of heaven, then must the ungodly be justified, if ever they be
justified from the curse and sentence of the law, while sinners in
themselves. The argument is clear; for if good men, by what they do,
cannot merit the less, bad men, by what they do, cannot merit more.

Second. ‘Remember me, O my God, concerning this; and wipe not out my
good deeds that I have done’ (Neh 13:14).

These words were spoken by holy Nehemiah, and that at the end of all
the good that we read he did in the world. Also, the deeds here spoken
of were deeds done for God, for his people, for his house, and for the
offices thereof. Yet godly Nehemiah durst not stand before God in
these, nor yet suffer them to stand to his judgment by the law; but
prays to God to be merciful both to him and them, and to spare him
‘according to the greatness of his mercy’ (v 22).

God blots out no good but for the sake of sin;[10] and forasmuch as
this man prays God would not blot out his, it is evident that he was
conscious to himself that in his good works were sin. Now, I say, if a
good man’s works are in danger of being overthrown because there is in
them a tang of sin, how can bad men think to stand just before God in
their works, which are in all parts full of sin? Yea, if the works of a
sanctified man are blameworthy, how shall the works of a bad man set
him clear in the eyes of Divine justice?

Third. ‘But we are all as an unclean thing, and all our righteousnesses
are as filthy rags; and we all do fade as a leaf; and our iniquities,
like the wind, have taken us away’ (Isa 64:6).

In these words we have a relation both of persons and things. 1. Of
persons. And they are a righteous people, a righteous people put all
together—‘We, we all are,’ &c. 2. The condition of this people, even of
ALL of them, take them at the best, are, and that by their own
confession, ‘as an unclean thing.’ 3. Again; the things here attending
this people are their good things, put down under this large character,
‘Righteousnesses, ALL our righteousnesses.’

These expressions therefore comprehend all their religious duties, both
before and after faith too. But what are all these righteousnesses?
Why, they are all as ‘filthy rags’ when set before the justice of the
law; yea, it is also confessed, and that by these people, that their
iniquities, notwithstanding all their righteousnesses, like the wind,
if grace prevent not, would ‘carry them away.’ This being so, how is it
possible for one that is in his sins, to work himself into a spotless
condition by works done before faith, by works done by natural
abilities? or to perform a righteousness which is able to look God in
the face, his law in the face, and to demand and obtain the forgiveness
of sins, and the life that is eternal? It cannot be: ‘men must
therefore be justified from the curse, in the sight of God while
sinners in themselves,’ or not at all.[11]

Fourth. ‘There is not a just man upon earth, that doeth good, and
sinneth not’ (Eccl 7:20; 1 Kings 8:46).

Although the words before are large, yet these seem far larger; there
is not a man, not a just man, not a just man upon the earth, that doeth
good, and sinneth not. Now, if no good man, if no good man upon earth
doth good, and sinneth not; then no good man upon earth can set himself
by his own actions justified in the sight of God, for he has sin mixed
with his good. How then shall a bad man, any bad man, the best bad man
upon earth, think to set himself by his best things just in the sight
of God? And if the tree makes the fruit either good or evil, then a bad
tree—and a bad man is a bad tree—can bring forth no good fruit, how
then shall such an one do that that shall ‘cleanse him from his sin,’
and set him as ‘spotless before the face of God?’ (Matt 7:16).

Fifth. ‘Hearken unto me, ye stout-hearted, that are far from
righteousness: I bring near my righteousness,’ &c. (Isa 46:12-13).

1. This call is general, and so proves, whatever men think of
themselves, that in the judgment of God there is none at all righteous.
Men, as men, are far from being so. 2. This general offer of
righteousness, of the righteousness of God, declares that it is in vain
for men to think to be set just and righteous before God by any other
means. 3. There is here also insinuated, that for him that thinks
himself the worst, God has prepared a righteousness, and therefore
would not have him despair of life that sees himself far from
righteousness. From all these scriptures, therefore, it is manifest,
‘that men must be justified from the curse of the law, in the sight of
God, while sinners in themselves.’

Sixth. ‘Come unto me, all ye that labour and are heavy laden, and I
will give you rest’ (Matt 11:28).

Here we have a labouring people, a people labouring for life; but by
all their labour, you see, they cannot ease themselves; their burden
still remains upon them; they yet are heavy laden. The load here is,
doubtless, guilt of sin, such as David had when he said by reason
thereof, he was not able to look up (Psa 38:3-5). Hence, therefore, you
have an experiment set before you of those that are trying what they
can do for life; but behold, the more they stir, the more they sink
under the weight of the burden that lies upon them.[12] And the
conclusion—to wit, Christ’s call to them to come to him for
rest—declares that, in his judgment, rest was not to be had elsewhere.
And I think, one may with as much safety adhere to Christ’s judgment as
to any man’s alive; wherefore, ‘men must be justified from the curse,
in the sight of God, while sinners in themselves.’

Seventh. ‘There is none righteous, no, not one: there is none that
understandeth, there is none that seeketh after God. They are all gone
out of the way, they are together become unprofitable; there is none
that doeth good, no, not one’ (Rom 3:10-12).

These words have respect to a righteousness which is justified by the
law; and they conclude that none by his own performances is righteous
with such a righteousness; and it is concluded from five reasons—1.
Because they are not good; for a man must be good before he doth good,
and perfectly good before he doth good and sinneth not. 2. Because they
understand not. How then should they do good? for a man must know
before he does, else how should he divert[13] himself to do? 3. Because
they want a heart; they seek not after God according to the way of his
own appointment. 4. They are all gone out of the way; how then can they
walk therein? 5. They are together become unprofitable. What worth or
value then can there be in any of their doings? These are the reasons
by which he proveth that there is ‘none righteous, no, not one.’ And
the reasons are weighty, for by them he proves the tree is not good;
how then can it yield good fruit?

Now, as he concludes from these five reasons that not one indeed is
righteous, so he concludes by five more that none can do good to make
him so—1. For that internally they are as an open sepulchre, as full of
dead men’s bones. Their minds and consciences are defiled; how then can
sweet and good proceed from thence? (v 13). 2. Their throat is filled
with this stink; all their vocal duties therefore smell thereof. 3.
Their mouth is full of cursing and bitterness; how then can there be
found one word that should please God? 4. Their tongue, which should
present their praise to God, has been used to work deceit; how then,
until it is made a new one, should it speak in righteousness? 5. The
poison of asps is under their lips; therefore whatever comes from them
must be polluted (Rom 3:11-14; Matt 23:27; Titus 1:15; Jer 44:17,
17:9). Thus, you see, he sets forth their internal part, which being a
true report, as to be sure it is, it is impossible that any good should
so much as be framed in such an inward part, or come clean out of such
a throat, by such a tongue, through such lips as these.

And yet this is not all. He also proves, and that by five reasons more,
that it is not possible they should do good—1. ‘Their feet are swift to
shed blood’ (Rom 3:15). This implies an inclination, an inward
inclination to evil courses; a quickness of motion to do evil, but a
backwardness to do good. 2. ‘Destruction and misery are in their ways’
(v16). Take ‘ways’ for their ‘doings,’ and in the best of them
destruction lurks, and misery yet follows them at the heels. 3. ‘The
way of peace have they not known’; that is far above out of their sight
(v 17). Wherefore the labour of these foolish ones will weary every one
of them, because they know not the way that goes to the city (Eccl
10:15). 4. ‘There is no fear of God before their eyes’ (v 18). How then
can they do anything with that godly reverence of his holy Majesty that
is and must be essential to every good work? for to do things, but not
in God’s fear, to what will it amount? will it avail? 5. All this while
they are under a law that calls for works that are perfectly good; that
will accept of none but what are perfectly good; and that will
certainly condemn them because they neither are nor can be perfectly
good. ‘For what things soever the law saith, it saith it to them who
are under the law; that every mouth may be stopped, and all the world
may become guilty before God’ (v 19).

Thus you see that Paul here proves, by fifteen reasons, that none are,
nor can be, righteous before God by works that they can do; therefore
‘men must be justified from the curse, in the sight of God, while
sinners in themselves.’

Eighth. ‘But now the righteousness of God without the law is
manifested, being witnessed by the law and the prophets’ (v 21).

This text utterly excludes the law—what law? The law of works, the
moral law, (v 27)—and makes mention of another righteousness, even a
righteousness of God; for the righteousness of the law is the
righteousness of men, men’s ‘own righteousness’ (Phil 3:9). Now, if the
law, as to a justifying righteousness, is rejected; then the very
matter upon and by which man should work is rejected; and if so, then
he must be justified by the righteousness of God, or not at all; for he
must be justified by a righteousness that is without the law; to wit,
the righteousness of God. Now, this righteousness of God, whatever it
is, to be sure it is not a righteousness that flows from men; for that,
as I said, is rejected, and the righteousness of God opposed unto it,
being called a righteousness that is without the law, without our
personal obedience to it. The righteousness of God, or a righteousness
of God’s completing, a righteousness of God’s bestowing, a
righteousness that God also gives unto, and puts upon all them that
believe (Rom 3:22), a righteousness that stands in the works of Christ,
and that is imputed both by the grace and justice of God (v 24-26).
Where, now, is room for man’s righteousness, either in the whole, or as
to any part thereof? I say, where, as to justification with God?

Ninth. ‘What shall we then say that Abraham, our father as pertaining
to the flesh, hath found?’ (Rom 4:1)

Now, the apostle is at the root of the matter; for Abraham is counted
the father of the faithful; consequently, the man whose way of
attaining justification must needs be exemplary to all the children of
Abraham. Now, the question is, how Abraham found? how he found that
which some of his children sought and missed? (Rom 9:32); that is, how
he found justifying righteousness; for it was that which Israel sought
and attained not unto (11:7). ‘Did he find it,’ saith Paul, ‘by the
flesh?’ or, as he was in the flesh? or, by acts and works of the flesh?
But what are they? why, the next verse tells you ‘they are the works of
the law’ (Rom 4).

‘If Abraham was justified by works’; that is, as pertaining to the
flesh; for the works of the law are none other but the best sort of the
works of the flesh. And so Paul calls all they that he had before his
conversion to Christ: ‘If any other man,’ saith he, ‘thinketh he hath
whereof he might trust in the flesh, I more.’ And then he counteth up
several of his privileges, to which he at last adjoineth the
righteousness of the moral law, saying, ‘Touching the righteousness
which is in the law, [I was] blameless’ (Phil 3:4-6). And it is proper
to call the righteousness of the law the work of the flesh, because it
is the work of a man, of a man in the flesh; for the Holy Ghost doth
not attend the law, or the work thereof, as to this, in man, as man;
that has confined itself to another ministration, whose glorious name
it bears (2 Cor 3:8). I say it is proper to call the works of the law
the works of the flesh, because they are done by that self-same nature
in and out of which comes all those things that are more grossly so
called (Gal 5:19,20); to wit, from the corrupt fountain of fallen man’s
polluted nature (James 3:10).

This, saith Paul, was not the righteousness by which Abraham found
justification with God—‘For if Abraham was justified by works, he hath
whereof to glory; but not before God. For what saith the Scripture?
Abraham believed God, and it was counted to him for righteousness’ (Rom
4:2-3). This ‘believing’ is also set in flat opposition to ‘works,’ and
to the ‘law of works’; wherefore, upon pain of great contempt to God,
it must not be reckoned as a work to justify withal, but rather as that
which receiveth and applieth that righteousness. From all this,
therefore, it is manifest ‘that men must be justified from the curse of
the law, in the sight of God, while sinners in themselves.’ But,

Tenth. ‘Now to him that worketh is the reward not reckoned of grace,
but of debt’ (Rom 4:4).

These words do not only back what went before, as to the rejection of
the law for righteousness as to justification with God, but supposing
the law was of force to justify, life must not be admitted to come that
way, because of the evil consequences that will unavoidably flow
therefrom. 1. By this means, grace, and justification by grace, would
be rejected; and that would be a foul business; it would not be
reckoned of grace. 2. By this, God would become the debtor, and so the
underling; and so we in this the more honourable.

It would not be reckoned of grace, but of debt; and what would follow
from hence? Why, (1.) By this we should frustrate the design of Heaven,
which is, to justify us freely by grace, through a redemption brought
in by Christ (Rom 3:24-26; Eph 2:8-13). (2.) By this we should make
ourselves the saviours, and jostle Christ quite out of doors (Gal
5:2-4). (3.) We should have heaven at our own dispose, as a debt, not
by promise, and so not be beholden to God for it (Gal 3:18). It must,
then, be of grace, not of works, for the preventing of these evils.

Again, it must not be of works, because if it should, then God would be
the debtor, and we the creditor. Now, much blasphemy would flow from
hence; as, (1.) God himself would not be his own to dispose of; for the
inheritance being God, as well as his kingdom (for so it is written,
‘heirs of God’ (Rom 8:17)), himself, I say, must needs be our purchase.
(2.) If so, then we have right to dispose of him, of his kingdom and
glory, and all—‘Be astonished, O heavens, at this!’—for if he be ours
by works, then he is ours of debt; if he be ours of debt, then he is
ours by purchase; and then, again, if so, he is no longer his own, but
ours, and at our disposal.

Therefore, for these reasons, were there sufficiency in our personal
works to justify us, it would be even inconsistent with the being of
God to suffer it. So then, ‘men are justified from the curse, in the
sight of God, while sinners in themselves.’

Eleventh. ‘But to him that worketh not, but believeth on him that
justifieth the ungodly, his faith is counted for righteousness’ (Rom
4:5).

These words show how we must stand just in the sight of God from the
curse of the law, both as it respecteth justification itself, as also
the instrument or means that receiveth that righteousness which
justifieth.

1. As for that righteousness that justifieth, it is not personal
performances in us; for the person here justified stands, in that
respect, as one that worketh not, as one that is ungodly. 2. As it
respecteth the instrument that receiveth it, that faith, as in the
point of justifying righteousness, will not work, but believe, but
receive the works and righteousness of another; for works and faith in
this are set in opposition. He doth not work, he doth believe’ (Gal
3:12). He worketh not, but believeth on him who justifieth us, ungodly.
As Paul also saith in another place, The law is not of faith (Rom
10:5,6). And again, Works saith on this wise; faith, far different. The
law saith, Do this, and live. But the doctrine of faith saith, ‘If thou
shalt confess with thy mouth the Lord Jesus, and shalt believe in thine
heart that God hath raised him from the dead, thou shalt be saved. For
with the heart man believeth unto righteousness,’ &c. (Rom 10:9,10).

Object. But faith is counted for righteousness.

Answ. True, but yet consider, that by faith we do oft understand the
doctrine of remission of sins, as well as the act of believing.

But again; faith when it hath received the Lord Jesus, it hath done
that which pleaseth God; therefore, the very act of believing is the
most noble in the world; believing sets the crown upon the head of
grace; it seals to the truth of the sufficiency of the righteousness of
Christ, and giveth all the glory to God (John 3:33). And therefore it
is a righteous act; but Christ himself, he is the Righteousness that
justifieth’ (Rom 4:20,25). Besides, faith is a relative, and hath its
relation as such. Its relation is the righteousness that justifieth,
which is therefore called the righteousness of faith, or that with
which faith hath to do (Rom 10:6). Separate these two, and
justification cannot be, because faith now wants his righteousness. And
hence it is you have so often such sayings as these—‘He that believeth
in me; he that believeth on him; believe in the Lord Jesus Christ, and
thou shalt be saved’ (John 6:35,40). Faith, then, as separate from
Christ, doth nothing; nothing, neither with God nor man; because it
wants its relative; but let it go to the Lord Jesus—let it behold him
as dying, &c., and it fetches righteousness, and life, and peace out of
the virtue of his blood, &c. (Acts 10:29,31,33). Or rather, sees it
there as sufficient for me to stand just thereby in the sight of
Eternal Justice For him ‘God hath set forth to be a propitiation
through faith [belief] in his blood,’ with intent to justify him that
believeth in Jesus (Rom 3:25,26).

Twelfth. ‘Even as David also describeth the blessedness of the man to
whom God imputeth righteousness without works’ (Rom 4:6).

Did our adversaries understand this one text, they would not so boldly
affirm, as they do, that the words, ‘impute, imputed, imputeth,
imputing,’ &c., are not used in scripture but to express men really and
personally to be that which is imputed unto them; for men are not
really and personally faith, yet faith is imputed to men; nay, they are
not really and personally sin, nor really and personally righteousness,
yet these are imputed to men: so, then, both good things and bad may
sometimes be imputed to men, yet themselves be really and personally
neither. But to come to the point: what righteousness hath that man
that hath no works? Doubtless none of his own; yet God imputeth
righteousness to him. Yea, what works of that man doth God impute to
him that he yet justifies as ungodly?

Further, He that hath works as to justification from the curse before
God, not one of them is regarded of God; so, then, it mattereth not
whether thou hast righteousness of thine own, or none. ‘Blessed is the
man to whom the Lord imputeth righteousness without works.’ Man’s
blessedness, then, the blessedness of justification from the curse in
the sight of God, lieth not in good works done by us, either before or
after faith received, but in a righteousness which God imputeth without
works; as we ‘work not’ as we ‘are ungodly.’ ‘Blessed are they whose
iniquities are forgiven, and whose sin is covered’ (v 7). To forgive
and to cover are acts of mercy, not the cause of our merit. Besides,
where sin is real, there can be no perfect righteousness; but the way
of justification must be through perfect righteousness, therefore by
another than our own, ‘Blessed is the man to whom the Lord will not
impute sin’ (v 8). The first cause, then, of justification before God,
dependeth upon the will of God, who will justify because he will;
therefore the meritorious cause must also be of his own providing, else
his will cannot herein be absolute; for if justification depend upon
our personal performances, then not upon the will of God. He may not
have mercy upon whom he will, but on whom man’s righteousness will give
him leave. But his will, not ours, must rule here; therefore his
righteousness, and his only (Rom 9:15,18). So, then, ‘men are justified
from the curse, in the sight of God, while sinners in themselves.’

Having passed over these few scriptures, I shall come to particular
instances of persons who have been justified; and shall briefly touch
their qualifications in the act of God’s justifying them. First, By the
Old Testament types. Second, By the New.

[First Position illustrated by Scripture types.]

First. By the Old [Testament types]. First. ‘Unto Adam also and to his
wife did the Lord God make coats of skins, and clothed them’ (Gen
3:21).

In the beginning of this chapter you find these two persons reasoning
with the serpent, the effect of which discourse was, they take of the
forbidden fruit, and so break the command of God (vv 7-15). This done,
they hide themselves, and cover their nakedness with aprons. But God
finds out their sin, from the highest branch even to the roots thereof.
What followeth? Not one precept by which they should by works obtain
the favour of God, but the promise of a Saviour; of which promise this
twenty-first verse is a mystical interpretation: ‘The Lord God made
them coats of skins, and clothed them.’

Hence observe—1. That these coats were made, not before, but after they
had made themselves aprons; a plain proof their aprons were not
sufficient to hide their shame from the sight of God. 2. These coats
were made, not of Adam’s inherent righteousness, for that was lost
before by sin, but of the skins of the slain, types of the death of
Christ, and of the righteousness brought in thereby—‘By whose stripes
we are healed’ (Isa 53).[14] 3. This is further manifest; for the
coats, God made them; and for the persons, God clothed them therewith;
to show that as the righteousness by which we must stand just before
God from the curse is a righteousness of Christ’s performing, not of
theirs; so he, not they, must put it on them also, for of God we are in
Christ, and of God his righteousness is made ours (1 Cor 1:30).

But, I say, if you would see their antecedent qualifications, you find
them under two heads—rebellion [and] hypocrisy. Rebellion, in breaking
God’s command; hypocrisy, in seeking how to hide their faults from God.
Expound this by gospel language, and then it shows ‘that men are
justified from the curse, in the sight of God, while sinners in
themselves.’

Second. ‘The Lord had respect unto Abel and to his offering’ (Gen 4:4).

By these words we find the person first accepted: ‘The Lord had respect
unto Abel.’ And indeed, where the person is not first accepted, the
offering will not be pleasing; the altar sanctifies the gift, and the
temple sanctifieth the gold; so the person, the condition of the
person, is that which makes the offering either pleasing or despising
(Matt 23:16-21). In the epistle to the Hebrews it is said, ‘By faith
Abel offered unto God a more excellent sacrifice than Cain, by which he
obtained witness that he was righteous’ (Heb 11:4). Righteous before he
offered his gift, as his sacrifice testified; for God accepted of it.

‘By faith he offered.’ Wherefore faith was precedent, or before he
offered. Now faith hath to do with God through Christ; not with him
through our works of righteousness. Besides, Abel was righteous before
he offered, before he did do good, otherwise God would not have
testified of his gift. ‘By faith he obtained witness that he was
righteous,’ for God approved of his gifts. Now faith, I say, as to our
standing quit before the Father, respects the promise of forgiveness of
sins through the undertaking of the Lord Jesus. Wherefore Abel’s faith
as to justifying righteousness before God looked not forward to what
should be done by himself, but back to the promise of the seed of the
woman, that was to destroy the power of hell, and ‘to redeem them that
were under the law’ (Gen 3:15; Gal 4:4,5). By this faith he shrouds
himself under the promise of victory, and the merits of the Lord Jesus.
Now being there, God finds him righteous; and being righteous, ‘he
offered to God a more excellent sacrifice than his brother’; for Cain’s
person was not first accepted through the righteousness of faith going
before, although he seemed foremost as to personal acts of
righteousness (Gen 4). Abel therefore was righteous before he did good
works; but that could not be but alone through that respect God had to
him for the sake of the Messias promised before (3:15). But the Lord’s
so respecting Abel presupposeth that at that time he stood in himself
by the law a sinner, otherwise he needed not to be respected for and
upon the account of another. Yea, Abel also, forasmuch as he acted
faith before he offered sacrifice, must thereby entirely respect the
promise, which promise was not grounded upon a condition of works to be
found in Abel, but in and for the sake of the seed of the woman, which
is Christ; which promise he believed, and so took it for granted that
this Christ should break the serpent’s head—that is, destroy by himself
the works of the devil; to wit, sin, death, the curse, and hell (Gal
4:4). By this faith he stood before God righteous, because he had put
on Christ; and being thus, he offered; by which act of faith God
declared he was pleased with him, because he accepted of his sacrifice.

Third. ‘And the Lord said unto her, The elder shall serve the younger’
(Gen 25:23).

These words, after Paul’s exposition, are to be understood of
justification in the sight of God, according to the purpose and decree
of electing love, which had so determined long before, that one of
these children should be received to eternal grace; but mark, not by
works of righteousness which they should do, but ‘before they had done
either good or evil’; otherwise ‘the purpose of God according to
election,’ not of works, but of him that calleth, ‘could not stand,’
but fall in pieces (Rom 9:10-12). But none are received into eternal
mercy but such as are just before the Lord by a righteousness that is
complete; and Jacob having done no good, could by no means have that of
his own, and therefore it must be by some other righteousness, ‘and so
himself be justified from the curse, in the sight of God, while a
sinner in himself.’

Fourth. The same may be said concerning Solomon, whom the Lord loved
with special love, as soon as born into the world; which he also
confirmed with signal characters. ‘He sent,’ saith the Holy Ghost, ‘by
the hand of Nathan the prophet, and he called his name Jedidiah,
because the Lord loved him (2 Sam 12:24,25).[15] Was this love of God
extended to him because of his personal virtues? No, verily; for he was
yet an infant.[16] He was justified then in the sight of God from the
curse by another than his own righteousness.

Fifth. ‘And when I passed by thee, and saw thee polluted in thine own
blood, I said unto thee when thou wast in thy blood, Live; yea, I said
unto thee when thou wast in thy blood, Live’ (Eze 16:6).

The state of this people you have in the former verses described, both
as to their rise and practice in the world (vv 1-5). 1. As to their
rise. Their original was the same with Canaan, the men of God’s curse
(Gen 9:25). ‘Thy birth and thy nativity is of the land of Canaan’; the
same with other carnal men (Rom 3:9). ‘Thy father was an Amorite, and
thy mother an Hittite’ (Eze 16:3). Their condition, that is showed us
by this emblem—(1.) They had not been washed in water. (2.) They had
not been swaddled. (3.) They had not been salted. (4.) They brought
filth with them into the world. (5.) They lay stinking in their cradle.
(6.) They were without strength to help themselves. Thus they appear
and come by generation. 2. Again, as to their practice—(1.) They
polluted themselves in their own blood. (2.) They so continued till God
passed by—‘And when I passed by thee, and saw thee polluted in thine
own blood’;—‘in thy blood, in thy blood’; it is doubled. Thus we see
they were polluted born, they continued in their blood till the day
that the Lord looked upon them; polluted, I say, to the loathing of
their persons, &c. Now this was the time of love—‘And when I passed by
thee, and saw thee polluted in thine own blood, I said unto thee when
thou wast in thy blood, Live; yea, I said unto thee when thou wast in
thy blood, Live’ (Eze 16:6).

Quest. But how could a holy God say, ‘Live,’ to such a sinful people?

Answ. Though they had nought but sin, yet he had love and
righteousness. He had love to pity them; righteousness to cover
them—‘Now when I passed by thee, and looked upon thee, behold, thy time
was the time of love’ (Eze 16:8). What follows? (1) ‘I spread my skirt
over thee’; and (2) ‘Covered thy nakedness’; yea, (3) ‘I sware unto
thee’; and (4) ‘Entered into covenant with thee’; and (5) ‘Thou
becamest mine.’ My love pitied thee; my skirt covered thee. Thus God
delivered them from the curse in his sight. ‘Then I washed thee with
water, after thou wast justified; yea, I thoroughly washed away thy
blood from thee, and anointed thee with oil’ (v 9).

Sanctification, then, is consequential, justification goes before. The
Holy Ghost by this scripture setteth forth to the life, free grace to
the sons of men, while they themselves are sinners. I say, while they
are unwashed, unswaddled, unsalted, but bloody sinners; for by these
words, ‘not washed, not salted, not swaddled,’ he setteth forth their
unsanctified state; yea, they were not only unsanctified, but also cast
out, without pity, to the loathing of their persons; yea, ‘no eye
pitied them, to do any of these things for them’; no eye but his, whose
glorious grace is unsearchable; no eye but his, who could look and
love; all others looked and loathed; but blessed be God that hath
passed by us in that day that we wallowed in our own blood; and blessed
be God for the skirt of his glorious righteousness wherewith he covered
us when we lay before him naked in blood. It was when we were in our
blood that he loved us; when we were in our blood he said, Live.
Therefore, ‘men are justified from the curse, in the sight of God,
while sinners in themselves.’

Sixth. ‘Now Joshua was clothed with filthy garments, and stood before
the angel’ (Zech 3:3).

The standing of Joshua here is as men used to stand that were arraigned
before a judge. ‘Joshua stood before the angel of the Lord, and Satan
standing at his right hand to resist him’ (v 1). The same posture as
Judas stood in when he was to be condemned. ‘Set thou,’ said David, ‘a
wicked man over him; and let Satan stand at his right hand’ (Psa
109:6). Thus, therefore, Joshua stood. Now Joshua was clothed, not with
righteousness, but with filthy rags! Sin upon him, and Satan by him,
and this before the angel! What must he do now? Go away? No; there he
must stand! Can he speak for himself? Not a word; guilt had made him
dumb! (Isa 53:12). Had he no place clean? No; he was clothed with
filthy garments! But his lot was to stand before Jesus Christ, that
maketh intercession for transgressors. ‘And the Lord said unto Satan,
The Lord rebuke thee, O Satan; even the Lord that hath chosen
Jerusalem, rebuke thee’ (Zech 3:2). Thus Christ saveth from present
condemnation those that be still in their sin and blood.[17]

But is he now quit? No; he standeth yet in filthy garments; neither can
he, by aught that is in him, or done by him, clear himself from him.
How then? Why, the Lord clothes him with change of raiment. The
iniquities were his own, the raiment was the Lord’s. ‘This is the
heritage of the servants of the Lord, and their righteousness is of me,
saith the Lord’ (Isa 54:17). We will not here discourse of Joshua’s
sin, what it was, or when committed; it is enough to our purpose that
he was clothed with filthy garments; and that the Lord made a change
with him, by causing his iniquity to pass from him, and by clothing him
with change of raiment. But what had Joshua antecedent to this glorious
and heavenly clothing? The devil at his right hand to resist him, and
himself in filthy garments. ‘Now Joshua was clothed with filthy
garments, and stood before the angel. And he answered and spake unto
those that stood before him, saying, Take away the filthy garments from
him. And unto him he said, Behold, I have caused thine iniquity to pass
from thee, and I will clothe thee with change of raiment’ (Zech 3:
3,4).

Second. But to pass [from] the Old Testament types, and to come to the
New.

First. ‘And when he was come into the ship, he that had been possessed
with the devil prayed him that he might be with him. Howbeit Jesus
suffered him not, but saith unto him, Go home to thy friends, and tell
them how great things God hath done for thee, and hath had compassion
on thee’ (Mark 5:18,19).

The present state of this man is sufficiently declared in these
particulars—1. He was possessed with a devil; with devils, with many;
with a whole legion, which some say is six thousand, or thereabouts
(Matt 8). 2. These devils had so the mastery of him as to drive him
from place to place into the wilderness among the mountains, and so to
dwell in the tombs among the dead (Luke 8). 3. He was out of his wits;
he would cut his flesh, break his chains; nay, ‘no man could tame him’
(Mark 5:4-5). 4. When he saw Jesus, the devil in him, as being lord and
governor there, cried out against the Lord Jesus (v 7). In all this,
what qualification shows itself as precedent to justification? None but
such as devils work, or as rank bedlams have. Yet this poor man was
dispossessed, taken into God’s compassion, and was bid to show it to
the world. ‘Go home to thy friends, and tell them how great things the
Lord hath done for thee, and hath had compassion on thee’ (v 19); which
last words, because they are added over and above his being
dispossessed of the devils, I understand to be the fruit of electing
love. ‘I will have compassion on whom I will have compassion,’ which
blesseth us with the mercy of a justifying righteousness; and all this,
as by this is manifest, without the least precedent qualification of
ours.

Second. ‘And when they had nothing to pay, he frankly forgave them
both’ (Luke 7:42).

The occasion of these words was, for that the Pharisee murmured against
the woman that washed Jesus’ feet, because ‘she was a sinner’; for so
said the Pharisee, and so saith the Holy Ghost (v 37). But, saith
Christ, Simon, I will ask thee a question, ‘A certain man had two
debtors: the one owed him five hundred pence, and the other fifty. And
when they had nothing to pay, he frankly forgave them both’ (v 38).

Hence I gather these conclusions—1. That men that are wedded to their
own righteousness understand not the doctrine of the forgiveness of
sins. This is manifested by the poor Pharisee; he objected against the
woman because she was a sinner. 2. Let Pharisees murmur still, yet
Christ hath pity and mercy for sinners. 3. Yet Jesus doth not usually
manifest mercy until the sinner hath nothing to pay. ‘And when they had
nothing to pay, he frankly,’ or freely, or heartily, ‘forgave them
both.’ If they had nothing to pay, then they were sinners; but he
forgiveth no man but with respect to a righteousness; therefore that
righteousness must be another’s; for in the very act of mercy they are
found sinners. They had nothing but debt, nothing but sin, nothing to
pay [with]. Then they were ‘justified freely by his grace, through the
redemption that is in Christ Jesus.’ So, then, ‘men are justified from
the curse, in the sight of God, while sinners in themselves.’

Third. ‘And when he saw their faith, he said unto the man, Thy sins are
forgiven thee’ (Luke 5:20).

This man had not righteousness to stand just before God withal, for his
sins as yet remained unforgiven; wherefore, seeing guilt remained until
Christ remitted him, he was discharged while ungodly. And observe it,
the faith here mentioned is not to be reckoned so much the man’s, as
the faith of them that brought him; neither did it reach to the
forgiveness of sins, but to the miracle of healing; yet this man, in
this condition, had his sins forgiven him.

But again; set the case, the faith was only his, as it was not, and
that it reached to the doctrine of forgiveness, yet it did it without
respect to righteousness in himself; for guilt lay still upon him, he
had now his sins forgiven him. But this act of grace was a surprisal;
it was unlooked for. ‘I am found of them that sought me not’ (Isa
65:1). They came for one thing, he gave them another; they came for a
cure upon his body, but, to their amazement, he cured first his soul.
‘Thy sins are forgiven thee.’ Besides, to have his sins forgiven
betokeneth an act of grace; but grace and works as to this are opposite
(Rom 11:6). Therefore ‘men are justified from the curse, in the sight
of God, while sinners in themselves.’

Fourth. ‘Father, I have sinned against heaven, and in thy sight, and am
no more worthy to be called thy son’ (Luke 15:21).

What this man was is sufficiently declared in verse 13, &c. As 1. A
riotous spender of all—of time, talent, body, and soul. 2. He added to
this his rebellion, great contempt of his father’s house—he joined
himself to a stranger, and became an associate with swine (vv 15,17).
At last, indeed, he came to himself. But then observe—(1.) He sought
not justification by personal performances of his own; (2.) Neither did
he mitigate his wickedness; (3.) Nor excuse himself before his father;
but first resolveth to confess his sin; and coming to his father, did
confess it, and that with aggravating circumstances. ‘I have sinned
against heaven; I have sinned against thee; I am no more worthy to be
called thy son’ (v 18). Now what he said was true or false. If true,
then he had not righteousness. If false, he could not stand just in the
sight of his father by virtue of his own performances. And, indeed, the
sequel of the parable clears it. His ‘father said to his servant, Bring
forth the best robe,’ the justifying righteousness, ‘and put it on him;
and put a ring on his hand, and shoes on his feet’ (v 22). This best
robe, then, being in the father’s house, was not in the prodigal’s
heart; neither stayed the father for further qualifications, but put it
upon him as he was, surrounded with sin and oppressed with guilt.
Therefore ‘men are justified from the curse, in the sight of God, while
sinners in themselves.’

Fifth. ‘For the Son of man is come to seek and to save that which was
lost’ (Luke 19:10).

The occasion of these words was, for that the Pharisees murmured
because ‘Jesus was gone to be guest to one that was a sinner,’ yea, a
sinner of the publicans, and are most fitly applied to the case in
hand. For though Zaccheus climbed the tree, yet Jesus Christ found him
first, and called him down by his name; adding withal, ‘For to-day I
must abide at thy house’ (v 5); which being opened by verse 9, is as
much as to say, I am come to be thy salvation. Now this being believed
by Zaccheus, ‘he made haste and came down, and received him joyfully.’
And not only so, but to declare to all the simplicity of his faith, and
that he unfeignedly accepted of this word of salvation, he said unto
the Lord, and that before all present, ‘Behold, Lord, the half of my
goods I give to the poor; and if I have taken anything from any man by
false accusation,’ a supposition intimating an affirmative, ‘I restore
him fourfold.’[18] This being thus, Christ doubleth his comfort, saying
to him also, and that before the people, ‘This day is salvation come to
this house.’ Then, by adding the next words, he expounds the whole of
the matter, ‘For I am come to seek and save that which was lost’; to
seek it till I find it, to save it when I find it. He finds them that
sought him not (Rom 10:20); and saith, Zaccheus, Behold me! to a people
that asked not after him. So, then, seeing Jesus findeth this publican
first, preaching salvation to him before he came down from the tree, it
is evident he received this as he was a sinner; from which faith flowed
his following words and works as a consequence.

Sixth. ‘Jesus saith unto him, Verily I say unto thee, To-day shalt thou
be with me in paradise’ (Luke 23:43).

This was spoken to the thief upon the cross, who had lived in
wickedness all his days; neither had he so much as truly repented—no,
not till he came to die; nay, when he first was hanged he then fell to
railing on Christ; for though Luke leaves it out, beginning but at his
conversion; yet by Matthew’s relating the whole tragedy, we find him at
first as bad as the other (Matt 27:44). This man, then, had no moral
righteousness, for he had lived in the breach of the law of God.
Indeed, by faith he believed Christ to be King, and that when dying
with him. But what was this to a personal performing the commandments?
or of restoring what he had oft taken away? Yea, he confesseth his
death to be just for his sin; and so leaning upon the mediation of
Christ he goeth out of the world. Now he that truly confesseth and
acknowledgeth his sin, acknowledgeth also the curse to be due thereto
from the righteous hand of God. So then, where the curse of God is due,
that man wanteth righteousness. Besides, he that makes to another for
help, hath by that condemned his own, had he any, of utter
insufficiency. But all these did this poor creature; wherefore he must
stand ‘just from the law in the sight of God, while sinful in himself.’

Seventh. ‘Lord, what wilt thou have me to do?’ (Acts 9:6).

What wilt thou have me to do? Ignorance is here set forth to the full.
Paul hitherto knew not Jesus, neither what he would have him to do; yet
a mighty man for the law of works, and for zeal towards God according
to that. Thus you see that he neither knew that Christ was Lord, nor
what was his mind and will—‘I did it ignorantly, in unbelief’ (1 Tim
1:13-15). I did not know him; I did not believe he was to save us; I
thought I must be saved by living righteously, by keeping the law of
God. This thought kept me ignorant of Jesus, and of justification from
the curse by him. Poor Saul! how many fellows hast thou yet
alive!—every man zealous of the law of works, yet none of them know the
law of grace; each of them seeking for life by doing the law, when life
is to be had by nought but believing in Jesus Christ.

Eighth. ‘Believe in the Lord Jesus Christ, and thou shalt be saved’
(Acts 16:31).

A little before, we find Paul and Silas in the stocks for preaching of
Jesus Christ; in the stocks, in the inward prison, by the hands of a
sturdy jailer; but at midnight, while Paul and his companion sang
praises to God, the foundations of the prison shook, and every man’s
bands were loosed. Now the jailer being awakened by the noise of this
shaking, and supposing he had lost his prisoners, drew his sword, with
intent to kill himself; ‘But Paul cried out, Do thyself no harm; for we
are all here. Then he called for a light, and sprang in, and came
trembling, and fell down before Paul and Silas, and brought them out,
and said, Sirs, what must I do to be saved?’

In all this relation here is not aught that can justify the jailer.
For, 1. His whole life was idolatry, cruelty, and enmity to God. Yea,
2. Even now, while the earthquake shook the prison, he had murder in
his heart—yea, and in his intentions too; murder, I say, and that of a
high nature, even to have killed his own body and soul at once.[19]
Well, 3. When he began to shake under the fears of everlasting
burnings, yet then his heart was wrapped up in ignorance as to the way
of salvation by Jesus Christ: ‘What must I do to be saved?’ He knew not
what; no, not he. His condition, then, was this: he neither had
righteousness to save him, nor knew he how to get it. Now, what was
Paul’s answer? Why, ‘Believe in the Lord Jesus Christ,’ look for
righteousness in Christ, ‘and then thou shalt be saved.’ This, then,
still holdeth true, ‘men are justified from the curse, in the sight of
God, whilst sinners in themselves.’

[Reasons for the first position drawn from the texts.]

THIRD. I should now come to the second conclusion, viz., that this can
be done by no other righteousness than that long ago performed by, and
remaining with, the person of Christ. But before I speak to that, I
will a little further press this, by urging for it several reasons.

The First Reason.—Men must be justified from the curse while sinners in
themselves, because by nature all are under sin—‘All have sinned, and
come short of the glory of God. He hath concluded all in unbelief; he
hath concluded all under sin’ (Rom 3:23, 11:32; Gal 3:22). Now having
sinned, they are in body and soul defiled, and become an unclean thing.
Wherefore, whatever they touch, with an intent to work out
righteousness thereby, they defile that also (Titus 1:15; Lev 15:11;
Isa 64:6). And hence, as I have said, all the righteousness they seek
to accomplish is but as a menstruous cloth and filthy rags; therefore
they are sinners still.’ Indeed, to some men’s thinking, the Pharisee
is holier than the Publican; but in God’s sight, in the eyes of Divine
justice, they stand alike condemned. ‘All have sinned’; there is the
poison! Therefore, as to God, without Christ, all throats are an open
sepulchre (Matt 23:27; Rom 3:13).

The world in general is divided into two sorts of sinners—the open
profane, and the man that seeks life by the works of the law. The
profane is judged by all; but the other by a few. Oh! but God judgeth
him.

1. For a hypocrite; because that notwithstanding he hath sinned, he
would be thought to be good and righteous. And hence it is that Christ
calls such kind of holy ones, ‘Pharisees, hypocrites! Pharisees
hypocrites!’ because by their gay outside they deceived those that
beheld them. But, saith he, God sees your hearts; you are but like
painted sepulchres, within you are full of dead men’s bones (Prov
30:12; Matt 23:27-30; Luke 11:26, 16:15). Such is the root from whence
flows all their righteousness. But doth the blind Pharisee think his
state is such? No; his thoughts of himself are far otherwise—‘God, I
thank thee,’ saith he, ‘I am not as other men, extortioners, unjust,
adulterers, or even like this publican’ (Luke 18:11,12). Aye, but still
God judgeth him for a hypocrite.

2. God judgeth him for one that spurneth against Christ, even by every
such work he doth. And hence it is, when Paul was converted to Jesus
Christ, that he calls the righteousness he had before, madness,
blasphemy, injury; because what he did to save himself by works was in
direct opposition to grace by Jesus Christ (Phil 3:7,8; Acts 22:3,4,
26:4; 1 Tim 1:14,15). Behold, then, the evil that is in a man’s own
righteousness! (1.) It curseth and condemneth the righteousness of
Christ. (2.) It blindeth the man from seeing his misery. (3.) It
hardeneth his heart against his own salvation.

3. But again, God judgeth such, for those that condemn him of
foolishness—‘The preaching of the cross,’ that is, Christ crucified,
‘is to them that perish foolishness’ (1 Cor 1:18,23). What, saith the
merit-monger, will you look for life by the obedience of another man?
Will you trust to the blood that was shed upon the cross, that run down
to the ground, and perished in the dust? Thus deridingly they scoff at,
stumble upon, and are taken in the gin that attends the gospel; not to
salvation, but to their condemnation, because they have condemned the
Just, that they might justify their own filthy righteousness (Isa
8:14).

But, I say, if all have sinned, if all are defiled, if the best of a
man’s righteousness be but madness, blasphemy, injury; if for their
righteousness they are judged hypocrites, condemned as opposers of the
gospel, and as such have counted God foolish for sending his Son into
the world; then must the best of ‘men be justified from the curse in
the sight of God while sinners in themselves’; because they still stand
guilty in the sight of God, their hearts are also still filthy
infected—‘Though thou wash thee with nitre, and take thee much soap,
yet thine iniquity is marked before ME, saith the Lord God’ (Jer 2:22).
It stands marked still before God. So, then, what esteem soever men
have of the righteousness of the world, yet God accounts it horrible
wickedness, and the greatest enemy that Jesus hath. Wherefore, this
vine is the vine of Sodom; these clusters are the clusters of Gomorrah;
these grapes are grapes of gall; these clusters are bitter, they are
the poison of dragons, and the cruel venom of asps (Matt 3:7; 23). No
marvel, then, if John in his ministry gives the first rebuke and jostle
to such, still calling them serpents and vipers, and concluding it is
almost impossible they should escape the damnation of hell; for of all
sin, man’s own righteousness, in special, bids defiance to Jesus
Christ.

The Second Reason.—A second reason why men must stand just in the sight
of God from the curse, while sinners in themselves, is, because of the
exactions of the law. For were it granted that men’s good works arose
from a holy root, and were perfect in their kind, yet the demand of the
law—for that is still beyond them—would leave them sinners before the
justice of God. And hence it is that holy men stand just in the sight
of God from the curse; yet dare not offer their gifts by the law, but
through Jesus Christ; knowing that not only their persons, but their
spiritual service also, would else be rejected of the heavenly Majesty
(1 Peter 2:5; Rev 7:14-16; Heb 8:7,8).[20]

For the law is itself so perfectly holy and good as not to admit of the
least failure, either in the matter or manner of obedience—‘Cursed is
every one that continueth not in all things that are written in the
book of the law to do them’ (Gal 3:10). For they that shall keep the
whole law, and yet offend in one point, are guilty of all, and
convicted of the law as transgressors (James 2:9,10). ‘Tribulation,’
therefore, ‘and anguish, upon every soul of man that doth evil, of the
Jew first, and also of the Gentile’ (Rom 2:9). And observe, the law
leaveth thee not to thy choice, when, or when not, to begin to keep it;
but requireth thy obedience so soon as concerned, exactly, both as to
the matter and manner, and that before thou hast sinned against it; for
the first sin breaks the law. Now, if thou sinnest before thou
beginnest to do, thou art found by the law a transgressor, and so
standest by that convicted of sin; so, then, all thy after-acts of
righteousness are but the righteousness of a sinner, of one whom the
law hath condemned already (John 3:18). ‘The law is spiritual, but thou
art carnal, sold under sin’ (Rom 7:14).

Besides, the law being absolutely perfect, doth not only respect the
matter and manner as to outward acts, but also the rise and root, the
heart, from whence they flow; and an impediment there spoils all, were
the executive part never so good—‘Thou shalt love the Lord thy God with
ALL thy heart, with ALL thy soul, with ALL thy mind, and with ALL thy
strength’ (Mark 12:30). Mark the repetition, with all, with all, with
all, with all; with all thy heart, with all thy soul, in all things, at
all times, else thou hadst as good do nothing. But ‘every imagination
of the thought of the heart of man is only evil continually’ (Gen 6:5).
The margin hath it, ‘the whole imagination, the purposes, and desires’;
so that a good root is here wanting. ‘The heart is deceitful above all
things, and desperately wicked: who can know it?’ (Jer 17:9). What
thoughts, words, or actions can be clean, sufficiently to answer a
perfect law that flows from this original? It is impossible. ‘Men must
therefore be justified from the curse, in the sight of God, while
sinners in themselves.’ But further yet to open the case. There are
several things that make it impossible that a man should stand just in
the sight of God but while sinful in himself.

1. Because the law under which he at present stands, holds him under
the dominion of sin; for sin by the law hath dominion over all that are
under the law (Rom 6:14). Dominion, I say, both as to guilt and filth.
Guilt hath dominion over him, because he is under the curse: and filth,
because the law giveth him no power, neither can he by it deliver his
soul. And for this cause it is that it is called beggarly, weak,
unprofitable; imposing duty, but giving no strength (Gal 3:2, 4:9).
Expecting the duty should be complete, yet bendeth not the heart to do
the work; to do it, I say, as is required (Rom 8:3). And hence it is
again that it is called a ‘voice of words’ (Heb 12:19);[21] for as
words that are barely such are void of spirit and quickening life, so
are the impositions of the law of works. Thus far, therefore, the man
remains a sinner. But,

2. The law is so far from giving life or strength to do it, that it
doth quite the contrary.[22]

(1.) It weakeneth, it discourageth, and dishearteneth the sinner,
especially when it shows itself in its glory; for then it is the
ministration of death, and killeth all the world. When Israel saw this,
they fled from the face of God; they could not endure that which was
commanded (Exo 20:18,19); yea, so terrible was the sight, that Moses
said, ‘I exceedingly fear and quake’ (Heb 12:20,21). Yea, almost forty
years after, Moses stood amazed to find himself and Israel yet alive,
‘Did ever people,’ said he, ‘hear the voice of God speaking out of the
midst of the fire, as thou hast heard, and live?’ (Deut 4:32,33). Alas!
he who boasteth himself in the works of the law, he doth not hear the
law; when that speaks, it shakes Mount Sinai, and writeth death upon
all faces, and makes the church itself cry out, A mediator! else we die
(Exo 20:19; Deut 5:25-27, 18:15,19).

(2.) It doth not only thus discourage, but abundantly increaseth every
sin. Sin takes the advantage of being by the law; the motions of sin
are by the law. Where no law is, there is no transgression (Rom 4:15,
7:5). Sin takes an occasion to live by the law: ‘When the commandment
came, sin revived; for without the law, sin was dead’ (Rom 7:8,9). Sin
takes an occasion to multiply by the law: ‘The law entered, that the
offence might abound’ (Rom 5:20). ‘And the strength of sin is the law’
(1 Cor 15:56). ‘That sin by the commandment might become’ outrageous,
‘exceeding sinful’ (Rom 7:13). ‘What shall we say then? Is the law sin?
God forbid. Nay, I had not known sin, but by the law: for I had not
known lust, except the law had said, Thou shalt not covet. But sin,
taking occasion by the commandment, wrought in me all manner of
concupiscence. For without the law, sin was dead’ (Rom 7:7,8)

These things, then, are not infused or operated by the law from its own
nature or doctrine, but are occasioned by the meeting of, and having to
do with, a thing directly opposite. ‘The law is spiritual, I am
carnal’; therefore every imposition is rejected and rebelled against.
Strike a steel against a flint, and the fire flies about you; strike
the law against a carnal heart, and sin appears, sin multiplies, sin
rageth, sin is strengthened! And hence ariseth all these doubts,
murmurings, and sinful complainings that are found in the hearts of the
people of God; they have too much to do with the law; the law of works
is now in the conscience, imposing duty upon the carnal part. This is
the reason of the noise that you hear, and of the sin that you see, and
of the horror that you feel in your own souls when tempted. But to pass
this digression.

The law, then, having to do with carnal men, by this they become worse
sinners than before; for their heart now recoileth desperately,
opposeth blasphemously; it giveth way to despair; and then to conclude
there is no hope for hereafter; and so goeth on in a sordid, ungodly
course of life, till his time is come to die and be damned, unless a
miracle of grace prevent. From all this I conclude, that ‘a man cannot
stand just from the curse, in the sight of God but while sinful in
himself.’ But,

3. As the law giveth neither strength nor life to keep it, so it
neither giveth nor worketh repentance unto life if thou break it. Do
this and live, break it and die; this is the voice of the law. All the
repentance that such men have, it is but that of themselves, the sorrow
of the world, that endeth in death, as Cain’s and Judas’ did, even such
a repentance as must be repented of either here or in hell-fire (2 Cor
7:10).

4. As it giveth none, so it accepteth none of them that are under the
law (Gal 5:4). Sin and die, is for ever its language; there is no
middle way in the law; they must bear their judgment, whosoever they
be, that stand and fall to the law. Therefore Cain was a vagabond
still, and Judas hangeth himself; their repentance could not save them,
they fell headlong under the law. The law stays no man from the due
reward of his deeds; it hath no ears to hear nor heart to pity its
penitent ones (Gen 4:9-11; Matt 27:3).

5. By the law, God will show no mercy; for, ‘I will be merciful to
their unrighteousness,’ is the tenor of another covenant (Heb
8:9,10,12). But by the law I regard them not, saith the Lord. For,

6. All the promises annexed to the law are, by the first sin, null and
void. Though, then, a man should live a thousand years twice told, and
all that while fulfil the law, yet having sinned first, he is not at
all the better. Our legalists, then, begin to talk too soon of having
life by the law; let them first begin without sin, and so throughout
continue to death, and then if God will save them, not by Christ, but
works, contrary to the covenant of grace, they may hope to go to
heaven.

7. But, lastly, to come close to the point. Thou hast sinned; the law
now calls for passive as well as active obedience; yea, great
contentedness in all thou sufferest for thy transgressing against the
law. So, then, wilt thou live by the law? Fulfil it, then, perfectly
till death, and afterwards go to hell and be damned, and abide there
till the law and curse for thy sin be satisfied for; and then, but not
till then, thou shalt have life by the law. Tell me, now, you that
desire to be under the law, can you fulfil all the commands of the law,
and after answer all its demands? Can you grapple with the judgment of
God? Can you wrestle with the Almighty? Are you stronger than he that
made the heavens, and that holdeth angels in everlasting chains? ‘Can
thine heart endure, or can thy hands be strong in the day that I shall
deal with thee? I the Lord have spoken it, and will do it’ (Eze 22:14).
O, it cannot be! ‘These must go away into everlasting punishment’ (Matt
25:46). So, then, men must stand just from the curse, in the sight of
God, while sinners in themselves, or not at all.

Objection [to the second reason]. But the apostle saith, ‘That the
doers of the law shall be justified’ (Rom 2). Plainly intimating that,
notwithstanding all you say, some by doing the law may stand just
before God thereby; and if so, then Christ fulfilled it for us but as
our example.

Answer. The consequences are not true; for by these words, ‘The doers
of the law shall be justified,’ there is no more proof of a possibility
of saving thyself by the law than there is by these: ‘For by the works
of the law shall no man living be justified in his sight’ (Gal 2:16).
The intent, then, of the text objected, is not to prove a possibility
of man’s salvation by the law, but to insinuate rather an
impossibility, by asserting what perfections the law requireth. And
were I to argue against the pretended sufficiency of man’s own
righteousness, I would choose to frame mine argument upon such a place
as this—‘The hearers of the law are not just before God’; therefore the
breakers of the law are not just before God; not just, I say, by the
law; but all have sinned and broken the law; therefore none by the law
are just before God. For if all stand guilty of sin by the law, then
that law that judgeth them sinners cannot justify them before God. And
what if the apostle had said, ‘Blessed are they that continue in all
things,’ instead of pronouncing a curse for the contrary, the
conclusion had been the same; for where the blessing is pronounced, he
is not the better that breaks the condition; and where the curse is
pronounced, he is not the worse that keeps it. But neither doth the
blessing nor curse in the law intend a supposition that men may be just
by the law, but rather to show the perfection of the law, and that
though a blessing be annexed thereto, no man by it can obtain that
blessing; for not the hearers of the law are justified before God, but
the doers, when they do it, shall be justified. None but doers can by
it be just before God: but none do the law, no, not one, therefore none
by it can stand just before God (Rom 3:10,11).

And whereas it is said Christ kept the law as our example, that we by
keeping it might get to heaven, as he; it is false, as before was
showed—‘He is the end of the law,’ or, hath perfectly finished it, ‘for
righteousness to every one that believeth’ (Rom 10:4). But a little to
travel with this objection; no man can keep the moral law as Christ,
unless he be first without sin, as Christ; unless he be God and man, as
Christ. And again; Christ cannot be our pattern in keeping the law for
life, because of the disproportion that is between him and us; for if
we do it as he, when yet we are weaker than he; what is this but to
out-vie, outdo, and go beyond Christ? Wherefore we, not he, have our
lives exemplary: exemplary, I say, to him; for who doth the greatest
work, they that take it in hand in full strength, as Christ; or he that
takes it in hand in weakness, as we? Doubtless the last, if he fulfils
it as Christ. So, then, by this doctrine, while we call ourselves his
scholars, we make ourselves indeed the masters. But I challenge all the
angels in heaven, let them but first sin as we have done, to fulfil the
law, as Christ, if they can!

But again; if Christ be our pattern in keeping the law for life from
the curse before God, then Christ fulfilled the law for himself; if so,
he was imperfect before he fulfilled it. And how far short this is of
blasphemy let sober Christians judge; for the righteousness he
fulfilled was to justify from sin; but if it was not to justify us from
ours, you know what remaineth (Dan 9:26; Isa 53:8-10).

But when must we conclude we have kept the law? Not when we begin,
because we have sinned first; nor when we are in the middle, for we may
afterwards miscarry. But what if a man in this his progress hath one
sinful thought? I query, is it possible to come up to the pattern for
justification with God? If yea, then Christ had such; if no, then who
can fulfil the law as he? But should I grant that which is indeed
impossible—namely, that thou art justified by the law; what then? Art
thou now in the favour of God? No, thou art fallen by this thy
perfection, from the love and mercy of God: ‘Whosoever of you are
justified by the law are fallen from grace’ (Gal 5:4). He speaks not
this to them that are doing, but to such as think they have done it,
and shows that the blessing that these have got thereby is to fall from
the favour of God. Being fallen from grace, Christ profits them
nothing, and so they still stand debtors to do the whole law. So, then,
they must not be saved by God’s mercy, nor Christ’s merits, but alone
by the works of the law! But what should such men do in that kingdom
that comes by gift, where grace and mercy reigns? Yea, what should they
do among that company that are saved alone by grace, through the
redemption that is in Jesus Christ? Let them go to that kingdom that
God hath prepared for them that are fallen from grace. ‘Cast out the
bond-woman and her son; for he shall not be heir with the son of the
free-woman’ and of promise (Gal 4:30).[23]

But to pass this objection. Before I come to the next reason, I shall
yet for the further clearing of this, urge these scriptures more.

[Further scriptures to prove the second reason.]

1. The first is that in Galatians 3:10, ‘As many as are of the works of
the law are under the curse.’

Behold how boldly Paul asserts it! And observe it, he saith not here,
so many as sin against the law—though that be true—but, ‘As many as are
of the works of the law.’ But what, then, are the works of the law? Not
whoredom, murder, theft, and the like; but works that are holy and
good, the works commanded in the ten commandments, as to love God,
abhor idols, reverence the name of God, keeping the Sabbath, honouring
thy parents, abstaining from adultery, murder, theft, false-witness,
and not to covet what is thy neighbour’s—these are the works of the
law. Now he, saith Paul, that is of these is under the curse of God.
But what is it then to be of these? Why, to be found in the practice of
them, and there resting; this is the man that is under the curse: not
because the works of the law are wicked in themselves, but because the
man that is in the practice of them comes short of answering the
exactness of them, and therefore dies for his imperfections (Rom 2:17).

2. The second scripture is that of the eleventh verse of the same
chapter, ‘But that no man is justified by the law in the sight of God,
it is evident; for, The just shall live by faith.’

These words, ‘the just shall live by faith,’ are taken out of the Old
Testament, and are thrice used by this apostle in the New. (1.) To show
that nothing of the gospel can be apprehended but by faith: ‘For
therein is the righteousness of God revealed from faith to faith.’ ‘As
it is written, The just shall live by faith’ (Rom 1:17). (2.) To show
that the way to have relief and succour under temptation is then to
live by faith: ‘Now the just shall live by faith’ (Heb 10:38) (3.) But
in this of the Galatians it is urged to show that how holy and just
soever men be in themselves, yet as such they are dead, and condemned
to death by the law before God. But that no man is justified by the
law, in the sight of God, is evident; for, ‘the just shall live by
faith.’

The word ‘just,’ therefore, in this place in special, respecteth a man
that is just, or that so esteems himself by the law, and is here
considered in a double capacity; first, what he is before men;
secondly, what he is before God. (1.) As he stands before men, he is
just by the law; as Paul before his conversion (Phil 3:4). (2.) As he
stands in the sight of God; so, without the faith of Christ, he cannot
be just, as is evident; for ‘the just shall live,’ not by his justice
or righteousness by the law.

This is the true intent of this place. Because they carry with them a
supposition that the just here intended may be excluded life, he
falling within the rejection asserted within the first part of the
verse. No man is just by the law in the sight of God; for ‘the just
shall live by faith’: his justice cannot make him live, he must live by
the faith of Christ.[24] Again, the words are a reason dissuasive,
urged to put a stop to those that are seeking life by the law; as if
the apostle had said, Ye Galatians! what are you doing? Would you be
saved by keeping the law? Would you stand just before God thereby? Do
you not hear the prophets, how they press faith in Jesus, and life by
faith in him? Come, I will reason with you, by way of supposition. Were
it granted that you all loved the law, yet that for life, will avail
you nothing; for, ‘the just shall live by faith.’

Were it granted that you kept the law, and that no man on earth could
accuse you; were you therefore just before God? No; neither can you
live by works before him; for ‘the just shall live by faith.’ Why not
live before him? Because when we have done our best, and are applauded
of all the world for just, yet then God sees sin in our hearts: ‘He
putteth no trust in his saints; yea, the heavens are not clean in his
sight’ (Job 15:15, 4:18). There is then a just man that perisheth in
his righteousness, if he want the faith of Christ, for that no man is
justified by the law, in the sight of God, is evident; for, ‘the just
shall live by faith’; and the law is not of faith.

3. The third Scripture is this—‘We who are Jews by nature, and not
sinners of the Gentiles, knowing that a man is not justified by the
works of the law, but by the faith of Jesus Christ, even we have
believed in Jesus Christ, that we might be justified by the faith of
Christ, and not by the works of the law; for by the works of the law
shall no flesh be justified’ (Gal 2:15,16).

These words are the result of the experienced Christians in the
primitive times; yea, of those among them that had given up themselves
before to the law, to get life and heaven thereby; the result, I say,
of believing Jews—We who are Jews by nature. But how are they
distinguished from the Gentiles? Why, they are such that rest in the
law, and make their boast of God; that know his will, and approve the
things that are excellent; that are guides to the blind, and a light to
them that are in darkness; that are instructors of the foolish,
teachers of babes, and which have the form of knowledge, and of the
truth of the law (Rom 2:17-19). How far these attained we find by that
of the Pharisee—I pray, I fast, I give tithes of all (Luke 18:11,12);
and by the young man in the gospel—‘All these have I kept from my youth
up’; and by that of Paul—‘Touching the righteousness which is in the
law, blameless’ (Phil 3:6). This was the Jew by nature, to do and trust
in this.[25] Now these attaining afterwards the sound knowledge of sin,
the depravedness of nature, and the exactions of the law, fled from the
command of the law to the Lord Jesus for life. ‘We knowing’ is—We that
are taught of God, and that have found it by sad experience, we, even
we, have believed in Jesus Christ, that we might be justified by the
faith of Christ, and not by the works of the law. Surely, if
righteousness had come by the law, Paul and the Jews had found it, they
being by many privileges far better than the sinners of the Gentiles;
but these, when they received the word of the gospel, even these now
fly to Christ from the law, that they might be justified by the faith
of Christ, and not by the works of the law.

To conclude this. If righteous men, through the knowledge of the
gospel, are made to leave the law of God, as despairing of life
thereby, surely righteousness is not to be found in the law; I mean
that which can justify thee before God from the curse who livest and
walkest in the law. I shall, therefore, end this second reason with
what I have said before—‘Men must be justified from the curse in the
sight of God while sinful in themselves.’

The Third Reason.—Another reason why not one under heaven can be
justified by the law, or by his own personal performances to it, is,
because since sin was in the world, God hath rejected the law and the
works thereof for life (Rom 7:10).

It is true, before man had sinned, it was ordained to be unto life; but
since, and because of sin, the God of love gave the word of grace. Take
the law, then, as God hath established it; to wit, to condemn all flesh
(Gal 3:21); and then there is room for the promise and the law, the one
to kill, the other to heal; and so the law is not against the promises;
but make the law a justifier, and faith is made void, and the promise
is made of none effect (Rom 4:14); and the everlasting gospel, by so
doing, thou endeavourest to root out of the world. Methinks, since it
hath pleased God to reject the law and the righteousness thereof for
life, such dust and ashes as we are should strive to consent to his
holy will, especially when in the room of this [covenant] of works
there is established a better covenant, and that upon better promises.
The Lord hath rejected the law, for the weakness and unprofitableness
thereof; for, finding fault with them of the law, ‘The days come, saith
the Lord, when I will make a new covenant with the house of Israel,’
&c. (Heb 8:8). Give God leave to find fault with us, and to condemn our
personal performances to death, as to our justification before him
thereby; let him do it, I say; and the rather, because he doth by the
gospel present us with a better. And certainly, if ever he be pleased
with us, it will be when he findeth us in that righteousness that is of
his own appointing.

[Six things that incline the heart to seek to the law for life.]

To conclude. Notwithstanding all that hath or can be said, there are
six things that have great power with the heart to bend it to seek life
before God by the law; of all which I would caution that soul to
beware, that would have happiness in another world.

First. Take heed thou be not made to seek to the law for life, because
of that name and majesty of God which thou findest upon the doctrine of
the law (Exo 20:1). God indeed spake all the words of the law, and
delivered them in that dread and majesty to men that shook the hearts
of all that heard it. Now this is of great authority with some, even to
seek for life and bliss by the law. ‘We know,’ said some, ‘that God
spake to Moses’ (John 9:29). And Saul rejected Christ even of zeal
towards God (Acts 22:3). What zeal? Zeal towards God according to the
law, which afterwards he left and rejected, because he had found out a
better way. The life that he once lived, it was by the law; but
afterwards, saith he, ‘The life which I now live,’ it is by faith, ‘by
the faith of Jesus Christ’ (Gal 2:20). So that though the law was the
appointment of God, and had also his name and majesty upon it, yet now
he will not live by the law. Indeed, God is in the law, but yet only as
just and holy, not as gracious and merciful; so he is only in Jesus
Christ. ‘The law,’ the word of justice, ‘was given by Moses, but grace
and truth came by Jesus Christ’ (John 1:17). Wherefore, whatever of God
thou findest in the law, yet seeing grace and mercy is not there, let
neither the name of God, nor that majesty that thou findest of him in
the law, prevail with thee to seek life by all the holy commandments of
the law.

Second. Take heed that the law, by taking hold on thy conscience, doth
not make thee seek life by the law (Rom 2:13-15). The heart of man is
the seat of the law. This being so, the understanding and conscience
must needs be in danger of being bound by the law. Man is a law unto
himself, and showeth that the works of the law are written in his
heart. Now, the law being thus nearly related to man, it easily takes
hold of the understanding and conscience; by which hold, if it be not
quickly broken off by the promise and grace of the gospel, it is
captivated to the works of the law; for conscience is such a thing,
that if it once be possessed with a doctrine, yea, though but with the
doctrine of an idol, it will cleave so fast thereto that nothing but a
hand from heaven can loosen it; and if it be not loosed, no gospel can
be there embraced (1 Cor 8:7). Conscience is Little-ease, if men resist
it, whether it be rightly or wrongly informed.[26] How fast, then, will
it hold when it knows it cleaves to the law of God! Upon this account,
the condition of the unbeliever is most miserable; for not having faith
in the gospel of grace, through which is tendered the forgiveness of
sins, they, like men a-drowning, hold fast that they have found; which
being the law of God, they follow it; but because righteousness flies
from them, they at last are found only accursed and condemned to hell
by the law. Take heed, therefore, that thy conscience be not entangled
by the law (Rom 9:31,32).

Third. Take heed of fleshly wisdom. Reasoning suiteth much with the
law. ‘I thought verily that I ought to do many things against the name
of Jesus,’ and so to have sought for life by the law; my reason told me
so. For thus will reason say: Here is a righteous law, the rule of life
and death; besides, what can be better than to love God, and my
neighbour as myself? Again; God hath thus commanded, and his commands
are just and good; therefore, doubtless, life must come by the law.
Further, to love God and keep the law are better than to sin and break
it; and seeing men lost heaven by sin, how should they get it again but
by working righteousness? Besides, God is righteous, and will therefore
bless the righteous. O the holiness of the law! It mightily swayeth
with reason when a man addicteth himself to religion; the light of
nature teacheth that sin is not the way to heaven; and seeing no word
doth more condemn sin than the words of the ten commandments, it must
needs be, therefore, the most perfect rule for holiness; wherefore,
saith reason, the safest way to life and glory is to keep myself close
to the law. But a little here to correct. Though the law indeed be
holy, yet the mistake as to the matter in hand is as wide as the east
from the west; for therefore the law can do thee no good, because it is
holy and just; for what can he that hath sinned expect from a law that
is holy and just? Nought but condemnation. Let them lean to it while
they will, ‘there is one that accuseth you,’ saith Christ, ‘even Moses,
in whom you trust’ (John 5:45).

Fourth. Man’s ignorance of the gospel suiteth well with the doctrine of
the law; they, through their being ignorant of God’s righteousness,
fall in love with that (Rom 10:1-4). Yea, they do not only suit, but,
when joined in act, the one strengtheneth the other; that is, the law
strengtheneth our blindness, and bindeth the veil more fast about the
face of our souls. The law suiteth much our blindness of mind; for
until this day remains the veil untaken away in the reading of the Old
Testament; especially in the reading of that which was written and
engraven on stones; to wit, the ten commandments, that perfect rule for
holiness; which veil was done away in Christ (2 Cor 3:15,16). But ‘even
to this day, when Moses is read, the veil is over their hearts’; they
are blinded by the duties enjoined by the law from the sight and hopes
of forgiveness of sins by grace. ‘Nevertheless when IT,’ the heart,
‘shall turn to the Lord, the veil shall be taken away.’ The law, then,
doth veil the heart from Christ, and holds the man so down to doing and
working for the kingdom of heaven, that he quite forgets the
forgiveness of sins by mercy through Christ. Now this veiling or
blinding by the law is occasioned—

1. By reason of the contrariety of doctrine that is in the law to that
which was in the gospel. The law requireth obedience to all its demands
upon pain of everlasting burnings; the gospel promiseth forgiveness of
sins to him that worketh not, but believeth. Now the heart cannot
receive both these doctrines; it must either let go doing or believing.
If it believe, it is dead to doing; if it be set to doing for life, it
is dead to believing.[27] Besides, he that shall think both to do and
believe for justification before God from the curse, he seeks for life
but as it were by the law, he seeks for life but as it were by Christ;
and he being not direct in either, shall for certain be forsaken of
either. Wherefore? Because he seeks it not by faith, but as it were by
the works of the law’ (Rom 9:32).

2. The law veils and blinds by that guilt and horror for sin that
seizeth the soul by the law; for guilt, when charged close upon the
conscience, is attended with such aggravations, and that with such
power and evidence, that the conscience cannot hear, nor see, nor feel
anything else but that. When David’s guilt for murder and blood did
roar by the law in his conscience, notwithstanding he knew much of the
grace of the gospel, he could hear nothing else but terror, the sound
of blood; the murder of Uriah was the only noise that he heard;
wherefore he crieth to God that he would make him hear the gospel.
‘Make me to hear joy and gladness, that the bones which thou hast
broken may rejoice’ (Psa 51:8). And as he could not hear, so neither
could he see; the law had struck him deaf and blind. ‘I am,’ saith he,
‘not able to look up’; not up to Christ for mercy. As if David had
said, O Lord, the guilt of sin, which is by the law, makes such a noise
and horror in my conscience, that I can neither hear nor see the word
of peace unless it is spoken with a voice from heaven! The serpents
that bit the people in the days of old were types of guilt and sin (Num
21:6). Now, these were fiery serpents, and such as, I think, could fly
(Isa 14:29). Wherefore, in my judgment, they stung the people about
their faces, and so swelled up their eyes, which made it the more
difficult for them to look up to the brazen serpent, which was the type
of Christ (John 3:14). Just so doth sin by the law do now. It stings
the soul, the very face of the soul, which is the cause that looking up
to Jesus, or believing in him, is so difficult a task in time of terror
of conscience.[28]

3. This is not only so at present, but so long as guilt is on the
conscience, so long remains the blindness; for guilt standing before
the soul, the grace of God is intercepted, even as the sun is hid from
the sight of mine eyes by the cloud that cometh between. ‘My sin,’ said
David, ‘is ever before me,’ and so kept other things out of his sight;
sin, I say, when applied by the law (Psa 51:3). When the law came to
Paul, he remained without sight until the good man came unto him with
the word of forgiveness of sins (Acts 9).

4. Again; where the law comes with power, there it begetteth many
doubts against the grace of God; for it is only a revealer of sin, and
the ministration of death; that is, a doctrine that sheweth sin, and
condemneth for the same; hence, therefore, as was hinted before, the
law being the revealer of sin, where that is embraced, there sin must
needs be discovered and condemned, and the soul for the sake of that.
Further, it is not only a revealer of sin, but that which makes it
abound; so that the closer any man sticks to the law for life, the
faster sin doth cleave to him. ‘That law,’ saith Paul, ‘which was
ordained to be unto life, I found to be unto death,’ for by the law I
became a notorious sinner; I thought to have obtained life by obeying
the law, ‘but sin taking occasion by the commandment, deceived me, and
by it slew me’ (Rom 7:10-14). A strange way of deceivableness, and it
is hid from the most of men; but, as I have already told you, you see
how it comes to pass. (1.) Man by nature is carnal, and the law itself
is spiritual: now betwixt these two ariseth great difference; the law
is exceeding good, the heart exceeding bad; these two opposites,
therefore, the heart so abiding, can by no means agree. (2.) Therefore,
at every approach of the law to the heart with intent to impose duty,
or to condemn for the neglect thereof; at every such approach the heart
starteth back, especially when the law comes home indeed, and is heard
in his own language. This being thus, the conscience perceiving this is
a fault, begins to tremble at the sense of judgment; the law still
continueth to command to duty, and to condemn for the neglect thereof.
From this struggling of these two opposites ariseth, I say, those
doubts and fears that drive the heart into unbelief, and that make it
blind to the word of the gospel, that it can neither see nor understand
anything but that it is a sinner, and that the law must be fulfilled by
it, if ever it be saved.

[Fifth.] But again; another thing that hath great influence upon the
heart to make it lean to the law for life is, the false names that
Satan and his instruments have put upon it; such as these—to call the
law the gospel; conscience, the Spirit of Christ; works, faith; and the
like: with these, weak consciences have been mightily pestered; yea,
thousands deluded and destroyed. This was the way whereby the enemy
attempted to overthrow the church of Christ of old; as, namely, those
in Galatia and at Corinth, &c. (2 Cor 11:3,4,13,14). I say, by the
feigned notion that the law was the gospel, the Galatians were removed
from the gospel of Christ; and Satan, by appropriating to himself and
his ministers the names and titles of the ministers of the Lord Jesus,
prevailed with many at Corinth to forsake Paul and his doctrine. Where
the Lord Jesus hath been preached in truth, and something of his
doctrine known, it is not there so easy to turn people aside from the
sound of the promise of grace, unless it be by the noise and sound of a
gospel. Therefore, I say, the false apostles came thus among the
churches: ‘another gospel, another gospel’; which, in truth, saith
Paul, ‘is not another; but some would pervert the gospel of Christ,’
and thrust that out of doors, by gilding the law with that glorious
name (Gal 1:6-8).[29] So again, for the ministers of Satan, they must
be called the apostles of Christ, and ministers of righteousness; which
thing, I say, is of great force, especially being accompanied with so
holy and just a doctrine as the word of the law is; for what better to
the eye of reason than to love God above all, and our neighbour as
ourselves, which doctrine, being the scope of the ten words given on
Sinai, no man can contradict; for, in truth, they are holy and good.

But here is the poison; to set this law in the room of a mediator, as
those do that seek to stand just before God thereby; and then nothing
is so dishonourable to Christ, nor of so soul-destroying a nature as
the law; for that, thus placed, hath not only power when souls are
deluded, but power to delude, by its real holiness, the understanding,
conscience, and reason of a man; and by giving the soul a semblance of
heaven, to cause it to throw away Christ, grace, and faith. Wherefore
it behoveth all men to take heed of names, and of appearances of
holiness and goodness.

[Sixth.] Lastly, Satan will yet go further; he will make use of
something that may be at a distance from a moral precept, and therewith
bring souls under the law. Thus he did with some of old; he did not
make the Galatians fall from Christ by virtue of one of the ten words,
but by something that was aloof off; by circumcision, days, and months,
that were Levitical ceremonies; for he knows it is no matter, nor in
what Testament he found it, if he can therewith hide Christ from the
soul—‘Behold, I Paul say unto you, that if ye be circumcised, Christ
shall profit you nothing. For I testify again to every man that is
circumcised, that he is a debtor to do the whole law’ (Gal 5:2,3). Why
so, seeing circumcision is not one of the ten words [commandments]?
Why, because they did it in conscience to God, to stand just before him
thereby. Now here we may behold much cunning of the devil; he begins
with some at a distance from that law which curseth, and so by little
and little bringeth them under it; even as by circumcision the
Galatians were at length brought under the law that condemneth all men
to the wrath and judgment of God. I have often wondered when I have
read how God crieth out against the Jews, for observing his own
commandment (Isa 1:11-14). But I perceive by Paul that by these things
a man may reject and condemn the Lord Jesus; which those do, that for
life set up aught, whether moral or other institution, besides the
faith of Jesus. Let men therefore warily distinguish betwixt names and
things, betwixt statute and commandment, lest they by doing the one
transgress against the other (2 Cor 1:19,20). Study, therefore, the
nature and end of the law with the nature and end of the gospel; and if
thou canst keep them distinct in thy understanding and conscience,
neither names nor things, neither statutes nor commandments, can draw
thee from the faith of the gospel. And that thou mayest yet be helped
in this matter, I shall now come to speak to the second conclusion.

[THE SECOND POSITION.]

SECOND. THAT MEN CAN BE JUSTIFIED FROM THE CURSE BEFORE GOD, WHILE
SINNERS IN THEMSELVES, BY NO OTHER RIGHTEOUSNESS THAN THAT LONG AGO
PERFORMED BY, AND REMAINING WITH, THE PERSON OF CHRIST.


For the better prosecuting of this position I shall observe two
things—FIRST, That the righteousness by which we stand just before God,
from the curse, was performed by the person of Christ. SECOND, That
this righteousness is inherent only in him.

FIRST. As to the first of these, I shall be but brief. Now, that the
righteousness that justifieth us was performed long ago by the person
of Christ, besides what hath already been said, is further manifest
thus—

First. He is said to have purged our sins by himself—‘When he had by
himself purged our sins, he sat down on the right hand of God’ (Heb
1:3). I have showed that in Christ, for the accomplishing of
righteousness, there was both doing and suffering; doing, to fulfil all
the commands of the law; suffering, to answer its penalty for sin. This
second is that which in this to the Hebrews is in special intended by
the apostle, where he saith he hath purged our sins, that is, by his
precious blood; for it is that alone can purge our sins, either out of
the sight of God or out of the sight of the soul (Heb 9:14). Now this
was done by himself, saith the apostle; that is, in or by his personal
doings and sufferings. And hence it is that when God had rejected the
offerings of the law, he said, ‘Lo, I come. A body hast thou prepared
me,—to do thy will, O God’ (Heb 10:5-8). Now by this will of God, saith
the Scripture, we are sanctified. By what will? Why, by the offering up
of the body of Jesus Christ; for that was God’s will, that thereby we
might be a habitation for him; as he saith again—‘Jesus also, that he
might sanctify the people with his own blood, suffered without the
gate’ (Heb 13:12).

Second. As it is said, he hath purged our sins by himself, so it was by
himself at once—‘For by one offering he hath perfected for ever them
that are sanctified’ (10:14). Now by this word ‘at once,’ or by ‘one
offering,’ is cut off all those imaginary sufferings of Christ which
foolish men conceive of; as that he in all ages hath suffered or
suffereth for sin in us.[30] No; he did this work but once. ‘Nor yet
that he should offer himself often, as the high priest entereth into
the holy place every year with blood of others; for then must he often
have suffered since the foundation of the world: but now once in the
end of the world,’ in the time of Pilate, ‘hath he appeared to put away
sin by the sacrifice of himself’ (Heb 9:25,26). Mark how to the purpose
the Holy Ghost expresseth it: he hath suffered but once; and that once,
now; now once; now he is God and man in one person; now he hath taken
the body that was prepared of God; now once in the end of the world
hath he appeared to put away sin by the sacrifice of himself; by the
offering up of the body of Jesus Christ once for all.

Third. It further appears, in that by his resurrection from the dead
the mercies of God are made sure to the soul, God declaring by that, as
was said before, how well pleased he is by the undertaking of his Son
for the salvation of the world: ‘And as concerning that he raised him
up from the dead, now no more to return to corruption, he said on this
wise, I will give you the sure mercies of David’ (Acts 13:34). For
Christ being clothed with man’s flesh, and undertaking for man’s sins,
did then confirm all sure to us by his resurrection from the dead. So
that by the rising of that man again, mercy and grace are made sure to
him that hath believed on Jesus. Wherefore, from these things, together
with what hath been discovered about his addressing himself to the
work, I conclude ‘that men can be justified from the curse, before God,
while sinners in themselves, by no other righteousness than that long
ago performed by the person of Christ.’ Now the conclusion is true from
all show of contradiction; for the Holy Ghost saith he hath done it;
hath done it by himself, and that by the will of God, at once, even
then when he took the prepared body upon him—‘By the will of God we are
sanctified, through the offering up of the body of Jesus Christ once
for all.’

[SECOND.] This being so, the second position is also manifest—namely,
that the righteousness by which we stand just from the curse, before
God, is only inherent in Jesus Christ. For if he hath undertaken to
bring in a justifying righteousness, and that by works and merits of
his own, then that righteousness must of necessity be inherent in him
alone, and ours only by imputation; and hence it is called, in that
fifth to the Romans, the gift, the ‘gift of righteousness’; because
neither wrought nor obtained by works of ours, but bestowed upon us, as
a garment already prepared, by the mercy of God in Christ (Rom 5:17;
Isa 61:10). There are four things that confirm this for a truth—

First. This righteousness is said to be the righteousness of one, not
of many; I mean of one properly and personally, as his own particular
personal righteousness. The gift of grace, which is the gift of
righteousness, it is ‘by one man, Jesus Christ.’ ‘Much more they which
receive abundance of grace and of the gift of righteousness shall reign
in life by ONE, Jesus Christ. Therefore as by the offence of one,
judgment came upon all to condemnation; even so by the righteousness of
ONE, the free gift came upon all men unto justification of life. For as
by one man’s disobedience many were made sinners, so by the obedience
of ONE shall many be made righteous’ (Rom 5:15-19). Mark, the
righteousness of one, the obedience of one; the righteousness of one
man, of one man, Jesus.[31] Wherefore, the righteousness that
justifieth a sinner, it is personally and inherently the righteousness
of that person only who, by works and acts of obedience, did complete
it, even the obedience of one, of one man, Jesus Christ; and so ours
only by imputation. It is improper to say, Adam’s eating of the
forbidden fruit was personally and inherently an act of mine. It was
personally his, and imputatively mine; personally his, because he did
it; imputatively mine, because I was then in him. Indeed, the effects
of his personal eating is found in my person; to wit, defilement and
pravity. The effects also of the imputation of Christ’s personal
righteousness are truly found in those that are in him by electing love
and unfeigned faith, even holy and heavenly dispositions; but a
personal act is one thing, and the effects of that another. The act may
be done by, and be only inherent in one; the imputation of the merit of
the act, as also the effects of the same, may be in a manner universal,
extending itself unto the most, or all. This the case of Adam and
Christ doth manifest. The sin of one is imputed to his posterity; the
righteousness of the other is reckoned the righteousness of those that
are his.

Second. The righteousness by which we stand just before God from the
curse is called, ‘The righteousness of the Lord—the righteousness of
God—the righteousness of Jesus Christ,’ &c. (Phil 3:6-9); and that by
way of opposition to the righteousness of God’s own holy law—‘That I
might be found in him, not having on my own righteousness, which is of
the law, but that which is through the faith of Christ, the
righteousness which is of God by faith.’ Now, by this opposition, as by
what was said before, the truth is made exceeding clear; for by these
words, ‘not having my own righteousness,’ are not only excluded what
qualifications we suppose to be in us, but the righteousness through
which we stand just in the sight of God by them is limited and confined
to a person absolutely distinct. Distinct, I say, as to his person and
performances, who here is called God and Jesus Christ; as he saith also
in the prophet Isaiah, ‘In the Lord shall all the seed of Israel be
justified, and shall glory’ (Isa 45:25). In the Lord, not in the law;
in the Lord, not in themselves. ‘And their righteousness is of me,
saith the Lord.’ Of me, not of themselves; of me, not of the law
(54:17). And again; ‘Surely, shall one say, in the Lord have I
righteousness and strength’ (45:24). Now, as I have already said, all
this is to be understood of the righteousness that was fulfilled by
acts and works of obedience, which the person of the Son of God
accomplished in the days of his flesh in the world; by that man, I say,
‘The Lord our righteousness’ (Jer 23:5). Christ, indeed, is naturally
and essentially righteousness; but as he is simply such, so he
justifieth no man; for then he need not to bear our sins in his flesh,
and become obedient in all points of the law for us; but the
righteousness by which we stand just before God is righteousness
consisting of works and deeds, of the doings and sufferings, of such a
person who also is essentially righteousness. And hence, as before I
have hinted, we are said to be justified by the obedience and blood of
the Lord Jesus Christ, by the doings and sufferings of the Son of God.
And hence, again, it is that he first is called King of righteousness;
that is, a King of righteousness as God-man, which of necessity
supposeth his personal performances; and after that, ‘King of peace’
(Heb 7:1-3). For what he is naturally and eternally in his Godhead, he
is not to us, but himself; but what he is actively and by works, he is
not to himself, but to us; so, then, he is neither King of
righteousness nor of peace to us, as he is only the eternal Son of the
Father, without his being considered as our priest and undertaker. He
hath ‘obtained,’ by works of righteousness, ‘eternal redemption for us’
(Heb 9:12). So then, the righteousness by which we stand just before
God is a righteousness inherent only in Christ, because a righteousness
performed by him alone.

Now, that righteousness by which we stand just before God must be a
righteousness consisting of personal performances; the reason is,
because persons had sinned; this the nature of justice requireth, that
‘since by man came death, by man’ should come ‘also the resurrection
from the dead’ (1 Cor 15:21). The angels, therefore, for this very
reason, abide under the chains of everlasting darkness, because he
‘took not hold on them’ (Heb 2:16,17); that is, by fulfilling
righteousness for them in their nature. That is a blessed word, to you.
‘To you is born this day in the city of David a Saviour, which is
Christ the Lord.’ To YOU, not to angels; to you is born a Saviour (Luke
2:11).

Third. It is yet further evident that the righteousness by which we
stand just before God from the curse, is a righteousness inherent, not
in us, but Christ; because it is a righteousness besides, and without
the law itself. Now take away the law, and you take away the rule of
righteousness. Again; take away the rule, and the act as to us must
cease. ‘But now the righteousness of God without the law is manifested,
being witnessed by the law and the prophets’ (Rom 3:21). So then, by
such a righteousness we are justified as is not within the power of the
law to command of us.

Quest. But what law is that which hath not power to command our
obedience in the point of our justification with God?

Answ. The moral law, or that called the ten commandments. Therefore we
are neither commanded to love God, or our neighbour, as the means or
part of our justifying righteousness; nay, he that shall attempt to do
these things to be delivered from the curse thereby, by the scripture
is holden accursed of God. ‘As many as are of the works,’ or duties,
‘of the law, are under the curse,’ &c. (Gal 3:10). Because we are
justified not by that of the law, but by the righteousness of God
without the law; that is, without its commanding of us, without our
obedience to it—‘Freely by his grace, through the redemption that is in
Christ Jesus; whom God hath set forth to be a propitiation, through
faith in his blood’ (Rom 3:24,25). This is the righteousness of God
without the law; that is, without any of our obedience to the law.
Wherefore the righteousness by which we stand just, in the sight of
God, cannot be inherent in us, but in Christ the King thereof.

Fourth. This is further made apparent, by the capacity that God will
consider that soul in, to whom he imputeth justifying righteousness;
and that is, ‘as one that worketh not,’ as one that stands ungodly in
the judgment of the law (Rom 4:4,5). But this I have handled before,
and therefore shall pass it here.

Fifth. To conclude. If any works of ours could justify us before God,
they would be works after faith received; but it is evident that these
do not; therefore the righteousness that justifies us from the curse
before God is a righteousness inherent only in Christ.

That works after faith do not justify us from the curse, in the sight
of God, is evident—

1. Because no works of the saints can be justified by the moral law,
considering it as the law of works for life (Gal 3:10). For this must
stand a truth for ever—Whatsoever justifieth us must be justified by
the moral law, for that is it that pronounceth the curse; unless, then,
that curse be taken away by the work, the work cannot justify us before
God (Rom 3:21). But the curse cannot be taken away but by a
righteousness that is first approved of by that law that so curseth;
for if that shall yet complain for want of a full satisfaction, the
penalty remaineth. This is evident to reason, and confirmed by the
authority of God’s Word, as hath been already proved; because the law,
once broken, pronounceth death, expecteth death, and executeth the same
on him that will stand to the judgment of the law; but no work of a
believer is capable of answering this demand of the law; therefore none
of his works can justify him before God; for the law, that
notwithstanding, complaineth.

2. No works of faith can justify us from the curse before God, because
of the want of perfection that is in the greatest faith in us. Now, if
faith be not perfect, the work cannot be perfect; I mean with that
perfection as to please Divine justice. Consider the person, one that
hath to do with God immediately by himself. Now, that faith is not
capable of this kind of perfection, it is evident, because when men
here know most, they know but in part. Now he that knows but in part,
can do but in part; and he that doth but in part, hath a part wanting
in the judgment of the justice of God. So then, when thou hast done all
thou canst, thou hast done but part of thy duty, and so art short of
justification from the curse by what thou hast done (1 Cor 8:2, 13:12).

3. Besides, it looks too like a monster that the works of faith should
justify us before God; because then faith is turned, as it were, with
its neck behind it.[32] Faith, in its own nature and natural course,
respecteth the mercy of God through the Mediator, Jesus Christ; and as
such, its virtue and excellency is to expect justification by grace
through him; but by this doctrine faith is turned round about, and now
makes a life out of what itself hath done; but, methinks, faith should
be as noble as its fruits, that being the first, and they but the
fruits of that.

Besides, seeing the work is only good because it floweth from faith
(for faith purifieth the heart), therefore faith is it that justifies
all its works (Acts 15:9). If, then, we be justified by either, it is
by faith, and not by his works; unless we will say there is more virtue
in the less than in the greater. Now, what is faith but a believing, a
trusting, or relying act of the soul? What, then, must it rely upon or
trust in? Not in itself; that is, without Scripture; not in its works,
they are inferior to itself; besides, this is the way to make even the
works of faith the mediator between God and the soul, and so by them
thrust Christ out of doors; therefore it must trust in Christ; and if
so, then no man can be justified from the curse, before God, by the
works that flow from faith.

4. To put all out of doubt; the saint, when he hath done what he can to
bring forth good works by faith, yet he dares not show these works
before God but as they pass through the Mediator Christ, but as they
are washed in the blood of the Lamb. And therefore Peter saith, those
sacrifices of ours that are truly spiritual are only then accepted of
God, when offered up by Jesus Christ (1 Peter 2:5). And therefore it is
said again, that the prayers of the saints, which are the fruits of
faith, come up before the throne of God through the angel’s hand; that
is, through the hand of Christ, through his golden censer, perfumed
with his incense, made acceptable by his intercession (Rev 8:3,4). It
is said in the Book of Revelation, that it is granted to the bride, the
Lamb’s wife, that she should be ‘arrayed in fine linen, clean and
white; which white linen is the righteousness of saints.’ This fine
linen, in my judgment, is the works of godly men, their works that
sprang from faith. But how came they clean? How came they white? Not
simply because they were the works of faith. But mark, they ‘washed
their robes, and made them white in the blood of the Lamb.’ And
‘therefore they stand before the throne of God’ (Rev 7:14,15). Yea,
therefore it is that their good works stand there too.

I conclude, then, ‘our persons are justified while we are sinners in
ourselves.’ Our works, even the works of faith, are no otherwise
accepted but as they come through Jesus Christ, even through his
intercession and blood. So then, Christ doth justify both our person
and works, not by way of approbation, as we stand in ourselves or works
before God, but by presenting of us to his Father by himself, washing
what we are and have from guilt in his blood, and clothing us with his
own performances. This is the cause of our acceptance with God, and
that our works are not cast forth of his presence.

THE USE.


USE FIRST.—Is justifying righteousness to be found in the person of
Christ only? Then this should admonish us to take heed of seeking it in
ourselves; that is, of working righteousness, thereby to appease the
justice of God, lest by so doing we affront and blaspheme the
righteousness of Christ. He that shall go about to establish his own
righteousness, he, as yet, doth defiance to that which is of God, of
God’s appointing, of God’s providing; and that only wherewith the
justice of the law must be well pleased. Wherefore take heed, I say, of
doing such a thing, lest it provoke the eyes of the Lord’s glory—‘When
I shall say to the righteous, that he shall surely live; if he trust to
his own righteousness, and commit iniquity, all his righteousnesses
shall not be remembered; but for his iniquity that he hath committed,
he shall die for it’ (Eze 33:13). Mark, though he be righteous, yea,
though he have a promise of life, yet he shall die. But why? Because he
sinned against the Lord by trusting to his own righteousness, therefore
he must die for it. There are some things that will preserve a man from
splitting upon this rock. As,

First. Get good acquaintance with the covenant of grace, and of the
persons concerned in the conditions of that covenant. The conditions of
that covenant are, that a righteousness shall be brought into the world
that shall please the justice of God, and answer and so remove the
curse of the law. Now he that doth perform this condition is Christ;
therefore the covenant is not immediately with man, but with him that
will be the Mediator betwixt God and man: ‘As for thee also, by the
blood of thy covenant, I have sent forth thy prisoners,’ speaking of
Christ (Zech 9:11). So then, Christ, the Man Christ, is he who was to
bring in these conditions; to wit, everlasting righteousness. And hence
it is that God hath said, Christ shall be the covenant of the
people—that is, he shall be our conditions to Godward (Dan 9:23,24).
He, therefore, is all our righteousness as to the point of our
justification before God; he is the covenant of the people, as well as
the light of the Gentiles; for as no man can see but in the light of
his Spirit, so no man can stand but in and by him; he is the covenant
of the people, the conditions and qualifications of the people (Isa
52:6). So that to Godward Christ is all in all, and no man anything at
all. He hath made with me an everlasting covenant; with me, as I stand
in my head, Christ, who, because he hath brought in everlasting
righteousness, therefore hath removed the curse of the law; wherefore
he adds, this covenant ‘is ordered in all things, and sure,’ because
all points that concern me, as to redemption from the curse, are taken
away by Christ, as before is discoursed (2 Sam 23:5). Look, then, upon
Christ as the man, the mediator, undertaker, and accomplisher of that
righteousness in himself, wherein thou must stand just before God; and
that he is the covenant or conditions of the people to Godward, always
having in himself the righteousness that the law is well pleased with,
and always presenting himself before God as our only righteousness.

Second. That this truth may be the more heartily inquired into by thee,
consider thine own perfections;[33] I say, study how polluted thou art,
even from the heart throughout. No man hath a high esteem of the Lord
Jesus that is a stranger to his own sore. Christ’s church is an
hospital of sick, wounded, and afflicted people; even as when he was in
the world, the afflicted and distressed set the highest price upon
Jesus Christ. Why? They were sick, and he was the Physician; but the
whole had no need of him. And just thus it is now: Christ is offered to
the world to be the righteousness and life of sinners, but no man will
regard him save he that seeth his own pollution; he that seeth he
cannot answer the demands of the law, he that sees himself from top to
toe polluted, and that therefore his service cannot be clean as to
justify him from the curse before God—he is the man that must needs die
in despair and be damned, or must trust in Jesus Christ for life.

Further, This rule I would have all receive that come to Jesus Christ
for life and salvation—

1. Not to stick at the acknowledgment of sin, but to make that of it
which the law makes of it: ‘Acknowledge thine iniquity,’ saith the Lord
(Jer 3:13). This is a hard pinch, I know what I say, for a man to fall
down under the sense of sins by acknowledging them to be what the Lord
saith they are; to acknowledge them, I say, in their own defiling and
polluting nature; to acknowledge them in their unreasonable and
aggravating circumstances; to acknowledge them in their God-offending
and soul-destroying nature, especially when the conscience is burdened
with the guilt of them. Yet this is duty: ‘If we confess our sins, he
is faithful and just to forgive’ (1 John 1:9). Yea, to this is annexed
the promise, ‘He that confesseth and forsaketh them shall find mercy.’
This made David, as it were, lay claim to the mercy of God—‘Wash me
thoroughly,’ said he, ‘from mine iniquity, and cleanse me from my sin;
for I acknowledge my transgression, and my sin is ever before me.’
Though, then, thou art to blush and be ashamed when thou rememberest
thy sins and iniquities, yet do not hide them—‘He that covereth his
sins shall not prosper.’ Do not lessen them; do not speak of them
before God after a mincing way—‘Acknowledge thine iniquities, that thou
hast transgressed against the Lord thy God, and hast scattered thy ways
to the strangers under every green tree; and ye have not obeyed my
voice, saith the Lord’ (Jer 3:13).

2. If we would come to Christ aright, we must only acknowledge our
sins; we must ONLY acknowledge them, and there stop; stop, I say, from
attempting to do aught to present us good before God, but only to
receive the mercy offered. ‘Only acknowledge thine iniquities.’ Men are
subject to two extremes, either to confess sins notionally and by the
halves; or else, together with the confession of them, to labour to do
some holy work, thereby to ease their burdened consciences, and beget
faith in the mercy of God (Hosea 5:15). Now both these are dangerous,
and very ungodly—dangerous, because the wound is healed falsely; and
ungodly, because the command is transgressed: ‘Only acknowledge thy
sin,’ and there stand, as David, ‘till thy guilt is taken away.’ Joshua
stood before the angel, from top to toe in filthy garments, till the
Lord put other clothes upon him (Zech 3:3-5). In the matter of thy
justification thou must know nothing, see nothing, hear nothing, but
thine own sins and Christ’s righteousness—‘Only acknowledge thine
iniquities.’ Now the Saviour and the soul comes rightly together; the
Saviour to do his work, which is to spread his skirt over the sinner;
and the sinner to receive, by believing this blessed imputed
righteousness. And hence the church, when she came to God, lieth down
in her shame, and her confusion covereth her; and so lieth till pardon
comes (Jer 3:25).

USE SECOND.—I come now to the second use—Have faith in Christ.

But what are we to understand by faith?

Answ. Faith importeth as much as to say, Receive, embrace, accept of,
or trust in, the benefit offered. All which are, by holy men of God,
words used on purpose to show that the mercy of God, the forgiveness of
sins, and eternal life, are not to be had by doing, or by the law; but
by receiving, embracing, accepting, or trusting to the mercy of God
through Christ: ‘We believe that through the grace of our Lord Jesus
Christ we shall be saved, even as they’ (Acts 15:11; John 1:12; 2 Cor
4:1, 11:4; Col 2:6; Heb 11:13; 1 Tim 1:15; Eph 1:12-13). Thus you see
what the gospel is, and what faith doth do in the salvation of the
soul. Now, that faith might be helped in this work, for great are they
that oppose it, therefore the Scriptures, the Word of truth, hath
presented us with the invitation in most plain and suitable sentences:
as, ‘That Christ came into the world to save sinners—Christ died for
our sins—Christ gave himself for our sins—Christ bare our sins in his
body on the tree—and that God, for Christ’s sake, hath forgiven you.’
Further, as the invitations are plain and easy, so the threatenings to
the opposers are sore and astonishing: ‘He that believeth not shall be
damned—Because they received not the love of the truth, that they might
be saved, God gave them up to strong delusions, that they all might be
damned’ (Mark 16:16; 2 Thess 2:10-12).

Object. But faith is said to be an act of obedience.

Answ. And well it may, for it is the most submitting act that a man can
do; it throweth out all our righteousness; it makes the soul poor in
itself; it liveth upon God and Christ, as the almsman doth upon his
lord; it consenteth to the gospel that it is true; it giveth God and
Christ the glory of their mercy and merit; it loveth God for his mercy,
and Jesus Christ for his service; whatever good it doth, it still
crieth, Hereby am I not justified, but he that justifieth me is the
Lord. Well, but is there in truth such a thing as the obedience of
faith? Then let Christians labour to understand it, and distinguish it
aright, and to separate it from the law and all man’s righteousness;
and remember that it is a receiving of mercy, an embracing of
forgiveness, an accepting of the righteousness of Christ, and a
trusting to these for life. Remember, again, that it putteth the soul
upon coming to Christ as a sinner, and to receive forgiveness as a
sinner, as such. We now treat of justification.

But a little to insert at large a few more of the excellencies of it,
and so draw towards a conclusion. The more thou believest for remission
of sins, the more of the light of the glorious gospel of Christ thou
receivest into thy soul—‘For therein is the righteousness of God
revealed from faith to faith’ (Rom 1:17). That is, according to the
degree of faith. Little faith seeth but little but great faith seeth
much; and therefore he saith again, that by faith we have ‘access into
the grace of God’ (Rom 5:2). The reason is,

1. Because faith, having laid hold upon Christ, hath found him ‘in whom
are hid all the treasures of wisdom and knowledge’ (Col 2:3). In him
therefore it finds and sees those heights and depths of gospel
mysteries that are nowhere else to be found; nay, let a man be
destitute of faith, and it is not possible he should once think of some
of them.

2. By this means the Holy Spirit is plentifully received (Gal 3:1-3).
Now the Spirit of God is a spirit of wisdom and revelation; but yet so
as in the knowledge of Christ; otherwise the Spirit will show to man
not any mighty thing, its great delight being to open Christ and to
reveal him unto faith (Eph 1:17). Faith indeed can see him, for that is
the eye of the soul; and the Spirit alone can reveal him, that being
the searcher of the deep things of God; by these therefore the
mysteries of heaven are revealed and received. And hence it is that the
mystery of the gospel is called the ‘mystery of faith,’ or the mystery
with which faith only hath to do (1 Tim 3:9).

Wouldst thou, then, know the greatest things of God? Accustom thyself
to the obedience of faith,[34] live upon thy justifying righteousness,
and never think that to live always on Christ for justification is a
low and beggarly thing, and as it were a staying at the foundation; for
let me tell you, depart from a sense of the meritorious means of your
justification with God, and you will quickly grow light, and frothy,
and vain. Besides, you will always be subject to errors and delusions;
for this is not to hold the head from or through which nourishment is
administered (Col 2:19). Further, no man that buildeth forsakes the
good foundation; that is the ground of his encouragement to work, for
upon that is laid the stress of all; and without it nothing that is
framed can be supported, but must inevitably fall to the ground.

Again; why not live upon Christ alway? and especially as he standeth
the mediator between God, and the soul, defending thee with the merit
of his blood, and covering thee with his infinite righteousness from
the wrath of God and curse of the law. Can there be any greater comfort
ministered to thee than to know thy person stands just before God? Just
and justified from all things that would otherwise swallow thee up? Is
peace with God and assurance of heaven of so little respect with thee
that thou slightest the very foundation thereof, even faith in the
blood and righteousness of Christ? and are notions and whimsies of such
credit with thee that thou must leave the foundation to follow them?
But again; what mystery is desirable to be known that is not to be
found in Jesus Christ, as Priest, Prophet, or King of saints? In him
are hid all the treasures of them, and he alone hath the key of David
to open them (Col 2:1,2; Rev 3:7). Paul was so taken with Jesus Christ,
and the knowledge of this, that he was crucified for us, that he
desired, nay, determined not to know any thing else among the
Corinthians, that itched after other wisdom (1 Cor 2:2).

Object. But I see not that in Christ now, that I have seen in him in
former days. Besides, I find the Spirit lead me forth to study other
things.

Answ. To the first part of this objection I would answer several
things.—The cause why thou seest not that in Christ now, which thou
hast seen in him in former days, is not in Christ, but in thy faith; he
is the same, as fresh, and as good, and as full of blessedness, as when
thou didst most rejoice in him (Heb 1:11,12). And why not now, as well
as formerly? God is never weary of being delighted with Jesus Christ;
his blood is always precious with God; his merits being those in which
justice hath everlasting rest, why shouldst thou wander or go about to
change thy way? (Prov 8:30; Jer 2:36). Sin is the same as ever, and so
is the curse of the law. The devil is as busy as ever; and beware of
the law in thy members. Return, therefore, to thy rest, O soul! for he
is thy life, and the length of thy days. Guilt is to be taken off now,
as it was years ago; and whether thou seest it or no, thou sinnest in
all thy works. How, then, canst thou stand clear from guilt in thy soul
who neglectest to act faith in the blood of the Lamb? There thou must
wash thy robes, and there thou must make them white (Rev 7:14,15). I
conclude, then, thou art a polluted, surfeited, corrupted, hardened
creature, whosoever thou art, that thus objectest.

But I find, sayest thou, as if the Spirit led me forth to study other
matters.

Answ.—First. What other matters? What matters besides, above, or beyond
the glorious gospel of Jesus Christ, and of our acceptance with God
through him? What spirit, or doctrine, or wisdom soever it be that
centres not in, that cometh not from, and that terminates not within,
the bonds of the gospel of Jesus Christ, is not worthy the study of the
sons of God; neither is it food for the faith of Jesus Christ, for that
is the flesh of Christ, and that is eternal life (John 6:5). Whither
will you go? Beware of the spirit of Antichrist; for ‘many false
spirits are gone out into the world.’ I told you before, that the
Spirit of God is ‘the Spirit of wisdom and revelation in the knowledge
of Christ,’ and that without and besides the Lord Jesus it discovereth
nothing (Eph 1:17). It is sent to testify of him; it is sent to bring
his words to our remembrance; it is sent to take of his things and show
them unto us (John 14,15,16). Wherefore, never call that the Spirit of
Jesus which leads you away from the blood and righteousness of Christ;
that is but the spirit of delusion and of the devil, whose teachings
end in perdition and destruction. Tempt not Christ as they of old did.
But how did they tempt him? Why, in loathing the manna, which was the
type of his flesh and blood, which we are to eat of by believing. I
say, tempt him not, lest you be destroyed by the serpents, by the
gnawing guilt of sin; for, take away Christ, and sin remains, and there
is no more sacrifice for sin: if so, thou wilt be destroyed by the
destroyer (Num 21:5-7; 1 Cor 10:10). But again—

Second. Living by faith begets in the heart a son-like boldness and
confidence to God-ward in all our gospel duties, under all our
weaknesses, and under all our temptations. It is a blessed thing to be
privileged with a holy boldness and confidence God-ward, that he is on
our side, that he taketh part with us and that he will plead our cause
‘with them that rise up against us’ (2 Cor 2:14, 4:17,18; Gal 2:20).
But this boldness faith helpeth us to do, and also manageth in our
heart. This is that which made Paul always triumph and rejoice in God
and the Lord Jesus (Phil 3:3; Rom 5:11). He lived the life of faith;
for faith sets a man in the favour of God by Christ, and makes a man
see that what befals him in this life, it shall, through the wisdom and
mercy of God, not only prove for his forwarding to heaven, but to
augment his glory when he comes there. This man now stands on high, he
lives, he is rid of slavish fears and carking cares, and in all his
straits he hath a God to go to! Thus David, when all things looked awry
upon him, ‘encouraged himself in the Lord his God’ (1 Sam 30:6). Daniel
also believed in his God, and knew that all his trouble, losses, and
crosses, would be abundantly made up in his God (Dan 6:23). And David
said, ‘I had fainted unless I had believed’ (Psa 27:13). Believing,
therefore, is a great preservative against all such impediments, and
makes us confident in our God, and with boldness to come into his
presence, claiming privilege in what he is and hath (Jonah 3:4,5). For
by faith, I say, he seeth his acceptance through the Beloved, and
himself interested in the mercy of God, and riches of Christ, and glory
in the world to come (Heb 10:22,23; Eph 1:4-7). This man can look upon
all the dangers in hell and earth without paleness of countenance; he
shall meditate terror with comfort, ‘because he beholds the King in his
beauty’ (Isa 33:17,18). Again—

Third. Living by faith makes a man exercise patience and quietness
under all his afflictions; for faith shows him that his best part is
safe, that his soul is in God’s special care and protection, purged
from sin in the blood of Christ. Faith also shows him that after a
little while he shall be in the full enjoyment of that which now he
believes is coming: ‘We, through the Spirit, wait for the hope of
righteousness by faith’ (Gal 5:5). Wherefore, upon this ground it is
that James exhorteth the saints to whom he wrote, to patience, because
they knew the harvest would in due time come (James 5:7-11). Faith
lodgeth the soul with Christ: ‘I know,’ saith Paul, ‘on whom I have
believed,’ and to whom I have committed my soul, ‘and am persuaded,’ I
believe it, ‘that he is able to keep that which I have committed unto
him against that day’; therefore it were no shame to him to wear a
chain for his name and sake (2 Tim 1:12). O! it is a blessed thing to
see, I say, by the faith of the Lord Jesus, that we are embarked in the
same ship with him; this will help us greatly ‘both to hope and quietly
wait for the salvation of the Lord’ (Psa 46:1-6; Lam 3:26). Further—

Fourth. I might add, that living by faith is the way to receive fresh
strength from heaven, thereby to manage thine every day’s work with
life and vigour; yea, every look by faith upon Jesus Christ, as thine,
doth this great work. It is said, when Paul saw the brethren that came
to meet him, ‘he thanked God, and took courage’ (Acts 28:15). O! how
much more, then, shall the Christian be blessed with fresh strength and
courage even at the beholding of Christ; whom ‘beholding as in a
glass,’ we ‘are changed,’ even by beholding of him by faith in the
word, ‘into the same image, from glory to glory, even as by the Spirit
of the Lord’ (2 Cor 3:18). But to be brief.

Fifth. Make conscience of the duty of believing, and be as afraid of
falling short here as in any other command of God. ‘This is his
commandment, that you believe’ (1 John 3:23). Believe, therefore, in
the name of the Lord Jesus. This is the will of God, that you believe.
Believe, therefore, to the saving of the soul (John 6:46). Unbelief is
a fine-spun thread, not so easily discerned as grosser sins; and
therefore that is truly ‘The sin that doth so easily beset us’ (Heb
12:1). The light of nature will show those sins that are against the
law of nature; but the law of faith is a command beyond what flesh or
nature teacheth; therefore to live by faith is so much the harder work;
yet it must be done, otherwise thine other duties profit thee nothing.
For if a man give way to unbelief, though he be most frequent in all
other duties besides, so often as he worshippeth God in these, he yet
saith, God is a liar in the other, even because he hath not believed:
‘He that believeth not God, hath made him a liar; because he believeth
not the record that God gave of his Son. And this is the record, that
God hath given to us eternal life, and this life is in his Son’ (1 John
5:10,11). So then, when thou givest way to unbelief; when thou dost not
venture the salvation of thy soul upon the justifying life that is in
Christ—that is, in his blood, &c.,—at once, thou givest the lie to the
whole testament of God; yea, thou tramplest upon the promise of grace,
and countest this precious blood an unholy and unworthy thing (Heb
10:29). Now how, thou doing thus, the Lord should accept of thy other
duties, of prayer, alms, thanksgiving, self-denial, or any other, will
be hard for thee to prove. In the meantime remember, that faith
pleaseth God; and that without faith it is impossible to please him.
Remember also, that for this cause it was that the offering of Cain was
not accepted: ‘By faith Abel offered unto God a more excellent
sacrifice than Cain’; for by faith Abel first justified the promise of
the Messias, by whom a conquest should be obtained over the devil, and
all the combination of hell against us: then he honoured Christ by
believing that he was able to save him; and in token that he believed
these things indeed, he presented the Lord with the firstlings of his
flock, as a remembrance before God that he believed in his Christ (Heb
11:4). And therefore it is said, ‘By faith he offered’; by which means
the offering was accepted of God; for no man’s offering can be accepted
with God but his that stands righteous before him first. But unbelief
holdeth men under their guilt, because they have not believed in
Christ, and by that means put on his righteousness. Again; he that
believeth not, hath made invalid—what in him lies—the promise of God
and merits of Christ, of whom the Father hath spoken so worthily;
therefore what duties or acts of obedience soever he performeth, God by
no means can be pleased with him.

By this, therefore, you see the miserable state of the people that have
not faith—‘Whatever they do, they sin’; if they break the law, they
sin; if they endeavour to keep it, they sin. They sin, I say, upon a
double account: first, because they do it but imperfectly; and,
secondly, because they yet stay upon that, resisting that which is
perfect, even that which God hath appointed. It mattereth not, as to
justification from the curse, therefore; men wanting faith, whether
they be civil or profane, they are such as stand accursed of the law,
because they have not believed, and because they have given the lie to
the truth, and to the God of truth. Let all men, therefore, that would
please God make conscience of believing; on pain, I say, of displeasing
him; on pain of being, with Cain, rejected, and on pain of being damned
in hell. ‘He that believeth not shall be damned’ (Mark 16:16). Faith is
the very quintessence of all gospel obedience, it being that which must
go before other duties, and that which also must accompany whatever I
do in the worship of God, if it be accepted of him.[35] Here you may
see a reason why the force and power of hell is so bent against
believing. Satan hateth all the parts of our Christian obedience, but
the best and chiefest most. And hence the apostle saith to the
Thessalonians, that he sent to know their faith, lest by some means the
tempter have tempted them, and so his labour had been in vain (1 Thess
3:5). Indeed, where faith is wanting, or hath been destroyed, all the
labour is in vain, nothing can profit any man, neither as to peace with
God, nor the acceptance of any religious duty; and this, I say, Satan
knows, which makes him so bend his force against us.

There are three things in the act of believing which make this grace
displeasing to the wicked one—

1. Faith discovereth the truth of things to the soul; the truth of
things as they are, whether they be things that are of this world, or
of that which is to come; the things and pleasures above, and also
those beneath. Faith discovereth to the soul the blessedness, and
goodness, and durableness of the one; the vanity, foolishness, and
transitoriness of the other. Faith giveth credit to all things that are
written in the law and in the prophets (Acts 24:14), both as to the
being, nature, and attributes of God; the blessed undertaking of the
Lord Jesus Christ; the glory of heaven and torments of hell; the
sweetness of the promise and terror of the threatenings and curses of
the Word; by which means Satan is greatly frustrated in his assaults
when he tempteth either to love this world or slight that which is to
come, for he can do no great matter in these things to any but those
who want the faith. ‘In vain is the snare laid in the sight of any
bird’ (Prov 1:17); therefore he must first blind, and hold blind, the
minds of men, ‘that the light of the glorious gospel of Christ, who is
the image of God, should not shine unto them,’ else he can do no harm
to the soul (2 Cor 4:4). Now, faith is the eye of the godly man, and
that sees the truth of things, whatever Satan suggests, either about
the glory of this world, the sweetness of sin, the uncertainty of
another world, or the like (1 John 5:4,5; Heb. 11:27).

2. Faith wraps the soul up in the bundle of life with God; it encloseth
it in the righteousness of Jesus, and presents it so perfect in that,
that whatever he can do, with all his cunning, cannot render the soul
spotted or wrinkled before the justice of the law; yea, though the man,
as to his own person and acts, be full of sin from top to toe, Jesus
Christ covereth all; faith sees it, and holds the soul in the godly
sense and comfort of it. The man, therefore, standing here, stands
shrouded under that goodly robe that makes him glisten in the eye of
justice. Yea, all the answer that Satan can get from God against such a
soul is, that he ‘doth not see iniquity in Jacob, nor behold
perverseness in Israel’; for here ‘Israel hath not been forsaken, nor
Judah of his God, of the Lord of hosts, though,’ as to their own
persons, ‘their land was filled with sin against the Holy One of
Israel’ (Num 23:21-23; Jer 51:5; Rom 6:14; Deut 33:12). Thus,
therefore, the soul believing, is hid from all the power of the enemy,
and dwells safely under the dominion of grace.

3. Faith keeps the soul from giving credit to any of his insinuations;
for whatever Satan saith, either about the acceptance of my person or
performances, so long as I believe that both are accepted of God for
Christ’s sake, he suggesteth to the wind; wherefore faith doth the same
against the devil that unbelief doth to God. Doth unbelief count God a
liar? Faith counts the devil a liar. Doth unbelief hold the soul from
the mercy of God? Faith holds the soul from the malice of the devil.
Doth unbelief quench thy graces? Faith kindleth them even into a flame.
Doth unbelief fill the soul full of sorrow? Faith fills it full of the
joy of the Holy Ghost. In a word, doth unbelief bind down thy sins upon
thee? Why, faith in Jesus Christ releaseth thee of them all.

4. As faith keeps the soul from giving credit to the insinuations of
Satan, so, when he makes his assaults, it over-masters him, and makes
him retreat; ‘Resist the devil, and he will flee from you.—Whom resist
steadfast in the faith’ (James 4:7; 1 Peter 5:9). Believe, as I have
already said, that God loveth you, that the blood of Christ was shed
for you, that your person is presented complete before him, through the
righteousness of Christ, and Satan must give place; thy crediting of
the gospel makes him fly before thee; but thou must do it steadfast in
the faith; every waverer giveth him advantage. And, indeed, this is the
reason that the godly are so foiled with his assaults, they do not
resist him steadfast in the faith; they often stagger through unbelief.
Now, at every stagger he recovereth lost ground again, and giveth
battle another time. Besides, by this and the other stagger he taketh
heart to attempt by other means, and so doubleth the affliction with
manifold temptations. This is, I say, for want of being steadfast.
‘Above all, taking the shield of faith, wherewith you shall be able to
quench all the fiery darts of the wicked’ (Eph 6:16). To quench them,
though they come from him as kindled with the very fire of hell. None
knows, save him that feels it, how burning hot the fiery darts of Satan
are; and how, when darted, they kindle upon our flesh and unbelief;
neither can any know the power and worth of faith to quench them but he
that hath it, and hath power to act it.

5. Lastly, if justifying righteousness be alone to be found in the
person of Jesus Christ, then this shows us the sad condition of two
sorts of men—1. Of those that hang in doubt betwixt Christ and the law.
2. Of those that do professedly make denial of the sufficiency of this
most blessed righteousness.

First. The first sort, though they may seek life, yet, thus continuing,
are never like to find it. Wherefore? Because they seek it not by
faith, but, as it were, by the works of the law. Indeed, they will not
be merit-mongers; they will not wholly trust to the law; they will
partly venture on Christ, and partly trust to the law. Well, but
therefore they shall be damned, because they trust to Christ but in
part, and in part, as it were, to the works of the law; for such
sinners make Christ but a Saviour in part—why, then, should he be their
Saviour in whole? No; because they halt between Christ and the law,
therefore they shall fall between Christ and the law; yea, because they
will trust to their works in part, they shall be but almost saved by
Christ. Let not that man think that he shall obtain any thing from the
Lord. What man? Why, he that doubteth or wavereth in his mind about the
truth of the mercy of God in Christ. Therefore the exhortation is, ‘But
let him ask in faith.—For he that wavereth,’ or, that halteth between
the law and Christ for life, ‘is like a wave of the sea, driven of the
wind and tossed’ (James 1:6). In conclusion, he resteth nowhere—‘a
double-minded man is unstable in all his ways’ (v 8). This man,
therefore, must miscarry; he must not see the good land that flows with
milk and honey; no, let him not have a thought of life in his heart;
let not that man think that he shall receive any thing of the Lord.[36]

This was the case of many in the primitive times, for whose sake this
caution was written; for the devout and religious Jew and proselyte,
when they fell away from the word of the gospel, they did not fall to
those gross and abominable pollutions in which the open profane, like
sows and swine, do wallow, but they fell from the grace of God to the
law; or, at least, did rest betwixt them both, doubting of the
sufficiency of either; and thus, being fearful, they distrust;
wherefore, being found at length unbelieving, they are reputed of God
abominable, as murderers, whoremongers, sorcerers, idolators, and
liars, and so must have their portion in the lake, with them, that
burns with fire and brimstone (Rev 21:8). The reason is, because where
Christ is rejected sin remaineth, and so the wrath of God for sin.
Neither will he be a Saviour in part; he must be all thy salvation, or
none. ‘Let not that man think that he shall receive any thing of the
Lord’ (James 1:7; John 3:36). Not any thing. There is no promise for
him, no pardon for him, no heaven for him, no salvation for him, no
escaping of his fire! What condition is this man in? Yet he is a
religious man, for he prays; he is a seeking man, a desiring man, for
he prays; but he halts between two, he leaneth to his righteousness,
and committeth iniquity. He is afraid to venture all upon the Lord
Jesus Christ. Let not that man think of receiving any thing from the
Lord!

Yet the words suggest that he is apt to think he shall receive
something, because God is merciful, because his promise is great; but
this expectation is by this word cut off, and this sinner is cast away.
Let not that man think, let him forbear to think, of having anything at
the hand of God. The Israelites thought to go up to the land the day
after they had despised it. Agag thought the bitterness of death was
past even that day in which he was hewn to pieces. Rechab and Baanah
his brother thought to have received reward of David that day they were
hanged over the pool in Hebron. Let not that man think that he shall
receive anything of the Lord’ (Num 14:40-45; 1 Sam 15:32,33; 2 Sam
4:12).

Second. As for those that do professedly make denial of the sufficiency
of this most blessed righteousness, the whole book is conviction to
them, and shall assuredly, if it comes to their hands, rise up in
judgment against them. They have rejected the wisdom and mercy of God;
they have rejected the means of their salvation; they have trampled
upon the blood of the Son of God; wherefore judgment waiteth for them,
and fiery indignation, which shall devour the adversaries.

[A word to neglecters of Christ.]

To conclude. One word also to you that are neglecters of Jesus Christ:
‘How shall we escape if we neglect so great salvation?’ Here then, we
may see how we ought to judge of all such persons as neglect the Lord
Jesus, under what guise, name, or notion soever they be. We ought, I
say, to judge of such, that they are at present in a state of
condemnation; of condemnation, ‘because they have not believed in the
only-begotten Son of God’ (John 3:18). It is true, there is no man more
at ease in his mind, with such ease as it is, than the man that hath
not closed with the Lord Jesus, but is shut up in unbelief. O! but that
is the man that stands convict before God, and that is bound over to
the great assize; that is the man whose sins are still his own, and
upon whom the wrath of God abideth (v 36); for the ease and peace of
such, though it keep them far from fear, is but like to that of the
secure thief, that is ignorant that the constable standeth at the door;
the first sight of an officer makes his peace to give up the ghost (1
John 5:12). Ah, how many thousands that can now glory that they never
were troubled for sin against God; I say, how many be there that God
will trouble worse than he troubled cursed Achan, because their peace,
though false, and of the devil, was rather chosen by them than peace by
Jesus Christ, than ‘peace with God by the blood of his cross’ (Col
1:20). Awake, careless sinners, awake! and arise from the dead, and
Christ shall give you light. Content not yourselves either with sin or
righteousness, if you be destitute of Jesus Christ, but cry, cry, O cry
to God for light to see your condition by; for light in the Word of
God, for therein is the righteousness of God revealed (Eph 5:14). Cry,
therefore, for light to see this righteousness by; it is a
righteousness of Christ’s finishing, of God’s accepting, and that which
alone can save the soul from the stroke of eternal justice! (Rom 1:17).

There are six things that on man’s part are the cause he receiveth not
the gospel of Christ, and so life by him—1. They see not their state by
nature, how polluted they are with original sin (Eph 2:2). 2. They see
not the justice of God against sin; they know not him that hath said,
‘Vengeance belongeth unto me, I will recompense’ (Heb 10:30). 3. They
cannot see the beauty of Jesus Christ (2 Cor 4:4). 4. Unbelief being
mighty in them, they dare not venture their souls with Jesus Christ.
They dare not trust to his righteousness, and to that only (Rev 21:8).
For, 5. Their carnal reason also sets itself against the word of faith,
and cannot stoop to the grace of Jesus Christ (1 Cor 2:14). 6. They
love to have honour one of another, they love to be commended for their
own vain-glorious righteousness; and the fools think that because they
are commended of men, they shall be commended of God also: ‘How can ye
believe, which receive honour one of another, and seek not the honour
that cometh from God only?’ (John 5:44). This last thing—to wit, desire
of vain-glory, is the bane of thousands; it is the legalist’s bane, it
is the civilian’s[37] bane, it is the formalist’s bane, yea, which yet
is stranger, it is the bane of the vicious and debauched also;[38] for
though there be a generation that, to one’s thinking, have not regard
to righteousness, yet watch them narrowly, and they have their times of
doing something that looks like good, and though possibly it be but
seldom, yet this wretch counteth that, for the sake of that, God
accepteth him, and counteth his, glorious righteousness. I might add a
seventh cause, which is, want of serious meditation upon eternal
judgment, and what shall follow. This consideration, did it take a deep
place in the heart, would doubtless produce these workings of spirit
after Jesus Christ for justification that now are wanting in the most
of men. This made Felix, yea, it makes the devils, tremble; and would,
I say, couldst thou deeply meditate, make thee start and turn thy
wanton thoughts into heavy sighs after God’s mercy in Jesus Christ,
lest thou also come into their place of torment.

Before I conclude this use, I would lay down a few motives, if so be
thou mayest be prevailed with to look after thine own everlasting
state.

1. Consider, God hath put man above all the creatures in this visible
world, into a state of abiding for ever; they cannot be annihilated,
they shall never again be turned into nothing, but must live with God
or the devil for ever and ever. And though the scripture saith, ‘Man
hath not pre-eminence over a beast in his death,’ yet the beast hath
pre-eminence above many men, for he shall not rise again to come into
judgment as man must, nor receive that dismal sentence for sin and
transgression as man shall; this, therefore, is worthy to be considered
with seriousness of all that have souls to be saved or damned—‘They
must one day come to judgment,’ there to stand before that Judge of all
the earth whose eyes are like a flame of fire, from the sight of which
thou canst not hide one of thy words, or thoughts, or actions, because
thou wantest the righteousness of God. The fire of his justice shall
burn up all thy rags of righteousness wherewith by the law thou hast
clothed thyself, and will leave thee nothing but a soul full of sin to
bemoan, and eternal burnings to grapple with. O the burnings that will
then beset sinners on every side, and that will eat their flesh and
torment their spirit with far more terror than if they were stricken
with scorpions! And observe it, the torment will there be higher than
other where there is the guilt of neglecting Jesus Christ, he being
indeed the Saviour, and him that was sent on purpose to deliver men
from the wrath to come.

2. Consider, once past grace, and ever past grace. When the door is
shut against thee, it will open no more, and then repentings, desires,
wishings, and wouldings, come all too late (Luke 13). Good may be done
to others, but to thee, none; and this shall be because, even because
thou hast withstood the time of thy visitation, and not received grace
when offered: ‘My God will cast them away, because they did not hearken
unto him’ (Luke 19:41-43; Hosea 9:17). Cain was driven out from the
presence of God, for aught I know, some hundreds of years before his
death; Ishmael was cast away after seventeen years of age; Esau lived
thirty or forty years after he had sold his birthright. O! many, very
many are in this condition! for though God be gracious, yet he will not
be slighted nor abused always; there are plenty of sinners in the
world—if one will not, another will. Christ was soon repulsed by and
sent away from the country of the Gadarenes; but on the other side of
the sea there were many ready with joy to receive him (Luke 8:37,40).
So, when the Jews contradicted and blasphemed, ‘the Gentiles gladly
received the word’ (Acts 13:46-48). Look to it, sinner, here is life
and death set before thee; life, if it be not too late to receive it;
but if it be, it is not too late for death to swallow thee up. And tell
me, will it not be dreadful to be carried from under the gospel to the
damned, there to lie in endless torment, because thou wouldst not be
delivered therefrom?[39] Will it be comfort to thee to see the Saviour
turn Judge? to see him that wept and died for the sin of the world now
ease his mind on Christ-abhorring sinners by rendering to them the just
judgment of God? For all their abominable filthiness, had they closed
with Christ, they had been shrouded from the justice of the law, and
should not have come into condemnation. ‘But had been passed from death
to life’; but they would not take shelter there; they would venture to
meet the justice of God in its fury, wherefore now it shall swallow
them up for ever and ever. And let me ask further, is not he a madman
who, being loaded with combustible matter, will run headlong into the
fire upon a bravado? or that, being guilty of felony or murder, will
desperately run himself into the hand of the officer, as if the law,
the judge, the sentence, execution, were but a jest, or a thing to be
played withal? And yet thus mad are poor, wretched, miserable sinners,
who, flying from Christ as if he were a viper, they are overcome, and
cast off for ever by the just judgment of the law. But ah! how poorly
will these be able to plead the virtues of the law to which they have
cleaved, when God shall answer them, ‘Whom dost thou pass in beauty? go
down, and be thou laid with the uncircumcised’ (Eze 32:19). Go down to
hell, and there be laid with those that refused the grace of God.

Sinners, take my advice, with which I shall conclude this use—Call
often to remembrance that thou hast a precious soul within thee; that
thou art in the way to thine end, at which thy precious soul will be in
special concerned, it being then time to delay no longer, the time of
reward being come. I say again, bring thy end home; put thyself in thy
thoughts into the last day thou must live in this world, seriously
arguing thus—How if this day were my last? How if I never see the sun
rise more? How if the first voice that rings to-morrow morning in my
heavy ears be, ‘Arise, ye dead, and come to judgment?’ Or how, if the
next sight I see with mine eyes be the Lord in the clouds, with all his
angels, raining floods of fire and brimstone upon the world? Am I in a
case to be thus near mine end? to hear this trump of God? or to see
this great appearance of this great God, and the Lord Jesus Christ?
Will my profession, or the faith I think I have, carry me through all
the trials of God’s tribunal? Cannot his eyes, which are as a flame of
fire, see in my words, thoughts, and actions enough to make me culpable
of the wrath of God? O how serious should sinners be in this work of
remembering things to come, of laying to their heart the greatness and
terror of that notable day of God Almighty, and in examining
themselves, how it is like to go with their souls when they shall stand
before the Judge indeed! To this end, God make this word effectual.
Amen.[40]

FOOTNOTES:


1. These are most important distinctions, upon which depends a right
understanding of this doctrine. God sees the soul either in Christ or
in sin. He may see apparently good works arising from the foulest
motives. Uriah doubtless thought himself highly honoured as a
confidential messenger of great king David; God saw the murder and
adultery in David’s heart. He was justified in the sight of man for the
very act that condemned him in the sight of God; and for which he was
sorely punished in this world, although saved by the blood of
atonement.—Ed.

2. Let not a scoffer say, ‘See how Christians cast away the law of
God!’ They are under the law to Christ; bound by the most sacred
obligations to obey all its requirements; not to merit pardon, but to
prove, to the comfort of their souls, that they have received pardon,
and are living under a sense of the unmerited grace of God in
Christ.—Ed.

3. This is a clear statement of a most important truth. The sins of
believers were laid upon Christ, or imputed to him, and he bore them
away, but was undefiled. His righteousness covers us, and we are
justified, but it is still HIS. Not unto us, but unto his name, be all
the glory.—Ed.

4. By ‘common,’ is here meant that Christ is the federal head of all
his saints; they have an equal or common right equally to participate
in his merits.—Ed.

5. How full of consolation is this voice from the tomb! Lowth’s
translation is very striking—‘Thy dead shall live, my deceased; they
SHALL arise. Awake and sing, ye that dwell in the dust; for thy dew is
as the dew of the dawn! But the earth shall cast forth, as an abortion,
thy deceased tyrants.’ Antichrist shall ‘cease from troubling,’ and be
only seen afar off in torments.—Ed.

6. Christ (amazing love!) ‘was made a curse for us,’ and thereby
redeemed us from the curse of the law. He subjected himself to the law
in active as well as passive obedience, and his obedience even to death
was for our justification.—Mason.

7. Those whom God justifies, he also glorifies; and because Christ
lives, blessed be God! we shall live also. Nevertheless, the strongest
believer has as much need to come to Christ every day for fresh
strength, as if he had never believed before; and if he were to depend
on his own faithfulness, and not on the faithfulness of the Son of God,
he would soon desert the Lord Jesus Christ.—Mason.

8. The symbol of regeneration, or water baptism. Although the
regenerate believer feels an assurance that he forms part of Christ’s
mystical body, and is saved by grace, and loves God because God first
loved him, this does not prevent, but approves, his following the
example of his Redeemer, in a symbolical or water baptism. Thus he
publicly puts on Christ; he is buried with him in baptism, and rises to
newness of life. Colossians 2:12, 13.—Ed.

9. Believer, if thou art rejoicing in this great and finished
salvation, never forget that thine only evidence is—sorrow for thy
sins, which caused the shedding of this precious blood, and a love of
holiness. If sin be deplored, not only art thou redeemed from its
curse, but also delivered from its power. The grace that justifies
quickens us to good works, that we may walk therein.—Ed.

10. Because it is tainted by sin.—Ed.

11. The best righteousness that can be produced by fallen man is
impressively designated by Isaiah, ‘A bed shorter than a man can
stretch himself on, and a covering narrower than he can wrap himself
in.’—Ed.

12. The way of salvation by works was blasted by the curse upon Adam’s
sin, so that it cannot work life in us, or holiness, but only
death.—Ed.

13. To divert or turn aside from an intended course; not to divert or
amuse.—Ed.

14. Bunyan, in his Creation Spiritualized, or Exposition on Genesis,
has shown that the fig-leaf aprons are a type of man’s attempt to cover
his sins by his own good works, which soon fade, become dung, or are
burned up. But the righteousness that God provides endureth for ever.
See vol. i., p. 440.—Ed.

15. The marginal notes to the Bible are exceedingly valuable,
especially to the unlearned. There we find that Jedidiah means ‘beloved
of the Lord.’—Ed.

16. The birth of a babe is a period of excitement. Parents should hope
that the new comer is a Jedidiah. On such occasions, it is a delightful
service when the father, mother, and family specially attend public
worship, to bless God for his mercies, and to beseech grace that they
may train up the child for heaven. Such is the practice among the
Baptists. But even in this, watchfulness is requisite, lest it
degenerate into mere parade.—Ed.

17. The non-imputation of sin, and the imputation of Christ’s
righteousness, always go together. David knew this; while he describes
the blessedness of the man to whom the Lord will not impute sin, he, at
the same time, describes the blessedness of the man to whom God
imputeth Christ’s righteousness.—Mason.

18. However excellent the conduct of Zaccheus, still he was a sinner,
and under the curse. His curiosity leads him to climb a tree to see
Jesus, and most unexpectedly salvation is brought to one who sought it
not. Christ called, and he instantly obeyed. O may our hearts be so
inclined to receive the invitations of his gospel!.—Ed.

19. We are all, by nature and practice, in a spiritual sense, robbers,
idolaters, and murderers. God make us to know and feel it! We may adopt
the language of the poet, and say—

   ‘Sinful soul, what hast thou done?
    Murder’d God’s eternal Son!’—Mason.

20. Works justify us from such accusations of men as will deny us to
have justification by faith—not as being our righteousness, or
conditions of our having Christ’s righteousness, or as qualifying us
for it.—Mason.

21. Every edition of Bunyan’s works calls this a ‘void of words,’ and
gives a false reference to Hebrews 12:14.—Ed.

22. The law condemns all sinners, and strikes them dead as with a
thunderbolt; adjudging them to shame and misery, instead of glory and
happiness. None can fulfil its strict terms, neither Jew nor Gentile.
There is no hope, if free grace restore them not. Romans 3:20, 2:6-29;
8:7.—Mason.

23. Hagar, by which is meant the law or covenant of works. This is said
to gender unto bondage, because it makes them bondmen who look to be
saved and justified thereby. It is called the ‘ministration of death’
(2 Cor 3:6). Whereas the gospel and new covenant is a dispensation of
liberty and life.—Mason.

24. We will hold and extol this faith which doubteth not of God, nor of
the Divine promises, nor of the forgiveness of sins through Christ;
that we may dwell sure and safe in this our object Christ, and may keep
still before our eyes the passion and blood of the Mediator and all his
benefits.—Luther on Galatians 3:11.

25. Multitudes of professors set up their rest in outward duties, and
repose a carnal confidence in ordinances, without endeavouring after
any lively communion with Father, Son, or Holy Spirit, in the exercise
of faith and love.—Mason.

26. Conscience, if resisted, is little ease, whether rightly or wrongly
informed. By little ease, is meant a prison not large enough either to
lie down or stand upright in, with spikes in the walls; places of
torment well known in former times of persecution for conscience
sake.—Ed.

27. Ye cannot serve God and mammon. We must either, as lost sinners,
fall into the arms of Divine mercy, and receive pardon as a free gift
through the merits of the Saviour, or we must perish. It is a solemn,
searching consideration.—Ed.

28. Difficult at any time, and impossible without Divine power; but
most difficult when all the faculties of the soul become harrowed by a
‘certain fearful looking for of judgment and fiery indignation’ (Heb
10:27).—Ed.

29. If we seek salvation by works, such as sincere obedience or
Christian perfection, we thereby bring ourselves under the law, and
become debtors to fulfil all its requirements, though we intended to
engage ourselves to fulfil it only in part (Gal 5:3). Let this be
seriously considered.—Mason.

30. These ‘foolish men’ were a sect which sprung up in Bunyan’s time,
and soon became extinct. They believed that the sufferings of Christ,
to his death on Calvary, were only typical of what he suffers in the
body of every believer. This was as contrary to the express declaration
of Holy Writ, ‘He was ONCE offered’ (Heb 9:28), as is the absurd notion
of the Papists in the mass, or continual sacrifice of Christ. What
impious mortal dares pretend to offer up Christ to his Father.—Ed.

31. As the carnal Adam, having lost his original righteousness, imparts
a corrupt nature to all his descendants; so the spiritual Adam, Christ
Jesus, by his obedience unto death, conveys spiritual life to us;
believers are made ‘the righteousness of God in him.’—Mason.

32. ‘Neck’ is from hniga, to bend or incline. In Bunyan’s time, these
ancient words were well understood by the peasantry. To have the neck
turned, so as to bend the back of the head towards the back of the
body, would be as absurd as for faith to look to its own works for
justification. This would indeed be bowing backward, instead of bending
before, and looking to Jesus and his finished work for
justification.—Ed.

33. Modern editors have altered this to ‘imperfections,’ but Bunyan
would have us look to the most perfect of our works, and see how
polluted they are.—Ed.

34. Faith looks at things which be not, as though they were. Sense
judges from what it sees and feels, faith from what God says; sense
looks inward to self, faith looks outward to Christ and his
fullness.—Mason.

35. How strangely does the world mistake the source of good works! The
common and fatal error is, that if salvation is all of faith, then good
works will fail; whereas faith is the prolific fountain, yea, the only
source of really good works and holy obedience.—Ed.

36. How universal to fallen nature is that soul-destroying heresy—the
attempt to justify ourselves partly by our own good works, and to make
up the deficiency by the merits of the Saviour! Ye might as well
attempt to serve God and mammon, as to unite our impure works with
those of the pure and holy Jesus. We must, as perishing sinners, fall
into the arms of Divine mercy, and receive pardon as a free gift,
wholly through the merits of the Saviour, or we must for ever perish.
It is an awful consideration.—Ed.

37. ‘The civilian’; one who is versed in law and government. See
Imperial Dictionary.—Ed.

38. When the pilgrims Christian and Hopeful had wandered in By-path
Meadow, one that walked before them said that the way led to the
celestial gate. ‘He therefore that went before, Vain-confidence by
name, not seeing the way before him, fell into a deep pit, which was on
purpose there made by Giant Despair to catch vain-glorious fools
withal, and was dashed in pieces with his fall.’ Beware, O legalist,
civilian, or formalist!—Ed.

39. How deplorably and inexcusably they will perish, who perish by
their own willful unbelief under the gospel! It will be dreadful indeed
to be driven, as it were, from the very gate of heaven to the lowermost
and hottest hell. Lord, send forth thy light, truth, and power, that
sinners may be saved and comforted by coming unto thee for life and
peace!—Mason.

40. This is a striking and soul-searching appeal. O that the Holy
Spirit may ‘search me and try me, and see if there be any wicked way in
me, and lead me in the way everlasting,’ before we go hence into the
eternal state!—Ed.



SAVED BY GRACE;

OR,

A DISCOURSE OF THE GRACE OF GOD:

SHOWING—

I. WHAT IT IS TO BE SAVED. II. WHAT IT IS TO BE SAVED BY GRACE. III.
WHO THEY ARE THAT ARE SAVED BY GRACE. IV. HOW IT APPEARS THAT THEY ARE
SAVED BY GRACE. V. WHAT SHOULD BE THE REASON THAT GOD SHOULD CHOOSE TO
SAVE SINNERS BY GRACE RATHER THAN BY ANY OTHER MEANS.

ADVERTISEMENT BY THE EDITOR.


THIS admirable Treatise upon the most important of all subjects, that
of the soul’s salvation, was first published in a pocket volume, in the
year 1675. This has become very rare, but it is inserted in every
edition of the author’s collected works. Our copy is reprinted from the
first edition published after the author’s decease, in a small folio
volume of his works, 1691. Although it is somewhat encumbered with
subdivisions, it is plain, practical, and written in Bunyan’s strong
and energetic style; calculated to excite the deepest attention, and to
fix the mind upon those solemn realities which alone can unite earth
with heaven.

How extensive is the meaning of that little sentance, ‘Saved by Grace!’
It includes in it redemption from the curse of sin, which oppresses the
poor sinner with the fears of everlasting burnings; while it elevates
the body, soul, and spirit, to an eternal and an exceeding weight of
glory—to the possession of infinite treasures, inconceivable, and that
never fade away.

Bunyan, in opening and deeply investigating this subject, shows his
master hand in every page. It was a subject which, from his first
conviction of sin, while playing a gat at cat on a Sunday, had excited
his feelings to an intense degree, absorbing all the powers of his
soul. It was eminently to him the one thing needful—the sum and
substance of human happiness. He felt that it included the preservation
and re-structure of the body—raised from filth and vileness—from
sickness, pain, and disease—from death and the grave—to be perfected in
immortality like the Saviour’s glorious body. That included in this
salvation, is the death ofdeath, and the swallowing up of the grave, to
be no more seen for ever. The soul will be perfect, and, re-united with
the body, be filled ‘with bliss and glory, as much as ever it can
holdl’ all jars and discord between soul and body will be finished; and
the perfect man be clothed with righteousness; in a word, be like
Christ and with him. All this is the work of grace, performed by the
ever-blessed Trinity.

In displaying the feelings and experience of the inquiring, alarmed,
quickened sinner, we are instructed by a continual illustration of the
Grace Abounding to the Chief of Sinners. He manifests profound
knowledge of the devices of Satan—the workings of unbelief—the
difficulties thrown by the wicked one in the way of the sinner, to
prevent his approach to Christ. He fastens conviction upon
conviction—gives blow upon blow to human pride; proving that there can
be found nothing in our fallen nature to recommend the sinner to
God—all is of grace—from the foundation to the top-stone of a sinner’s
salvation. And above all, he clearly shows that salvation by grace is
the most sin-killing doctrine in the world, as well as the most
consoling tidings that can be brought to a sin-sick soul. ‘O, when a
God of grace is upon a throne of grace, and a poor sinner stands by and
begs for grace, and that in the name of a gracious Christ, in and by
the help of the Spirit of grace, can it be otherwise but that such a
sinner must obtain mercy and grace to help in time of need? O, then,
COME BOLDLY!’ p. 360.

But I must not detain the reader from entering upon this solemn
subject; only for a moment, while I quote another passage conceived in
all the ardour of Bunyan’s feelings:—‘O Son of God! grace was in all
thy tears—grace came out where the. whip smote thee, where the thorns
pricked thee, where the nails and spear pierced thee! O blessed Son of
God! Here is grace indeed!’ Unsearchable riches of grace! Grace to make
angels wonder, grace to make sinners happy, grace to astonish devils!
And what will become of them that trample under foot this Son of God?’

Reader, may this searching, comforting, reviving subject be blessed to
our well-grounded consolation!

GEO. OFFOR.

TO THE READER.

COURTEOUS READER,


In this little book thou art presented with a discourse of the GRACE of
God, and of salvation by that grace. In which discourse, thou shalt
find how each Person in the Godhead doth his part in the salvation of
the sinner. I. The Father putteth forth his grace, thus. II. The Son
putteth forth his grace, thus. III. And the Spirit putteth forth his
grace, thus. Which things thou shalt find here particularly handled.

Thou shalt also find, in this small treatise, the way of God with the
sinner, as to his CONVERSATION, 1 and the way of the sinner with God in
the same; where[in] the grace of God, and the wickedness of the sinner,
do greatly show themselves.

If thou findest me short in things, impute that [to] my love to
brevity. If thou findest me besides the truth in aught, impute that to
mine infirmity. But if thou findest anything here that serveth to thy
furtherance and joy of faith, impute that to the mercy of God bestowed
on thee and me.

Thine to serve thee with that little I have,

J.B.

SAVED BY GRACE.

“BY GRACE YE ARE SAVED.”—EPHESIANS 2:5.


In the first chapter, from the fourth to the twelfth verse, the apostle
is treating of the doctrine of election, both with respect to the act
itself, the end, and means conducing thereto. The act, he tells us, was
God’s free choice of some (verse 4,5,11). The end was God’s glory in
their salvation (verse 6,14). The means conducing to that end was Jesus
Christ himself—“In whom we have redemption through his blood, the
forgiveness of sins, according to the riches of his grace” (verse 7).
This done, he treateth of the subjection of the Ephesians to the faith,
as it was held forth to them in the Word of the truth of the gospel, as
also of their being sealed by the Holy Spirit of God unto the day of
redemption (verse 12-14). Moreover, he telleth them how he gave thanks
to God for them, making mention of them in his prayers, even that he
would make them see “what is the hope of his calling, and what the
riches of the glory of his inheritance in the saints, and what is the
exceeding greatness of his power to usward who believe, according to
the working of his mighty power, which he wrought in Christ, when he
raised him from the dead,” &c. (verse 15-20).

And lest the Ephesians, at the hearing of these their so many
privileges, should forget how little they deserved them, he tells them
that in time past they were dead in trespasses and sins, and that then
they walked in them “according to the course of this world, according
to the prince of the power of the air, the spirit that now worketh in
the children of disobedience” (Eph 2:2,3).

Having thus called them back to the remembrance of themselves—to wit,
what they were in their state of unregeneracy, he proceedeth to show
them that their first quickening was by the resurrection of Christ
their Head, in whom they before were chosen, and that by him they were
already set down in heavenly places, (verse 5,6); inserting, by the
way, the true cause of all this blessedness, with what else should be
by us enjoyed in another world; and that is, the love and grace of God:
“But God, who is rich in mercy, for his great love wherewith he loved
us, even when we were dead in sins, hath quickened us together with
Christ [by grace ye are saved].” These last words seen to be the
apostle’s conclusion rightly drawn from the premises; as who should
say, If you Ephesians were indeed dead in trespasses and sins; if
indeed you were by nature the children of wrath, even as others, then
you deserve no more than others. 2

Again, if God hath chosen you, if God hath justified and saved you by
his Christ, and left others as good as you by nature to perish in their
sins, then the true cause of this your blessed condition is, the free
grace of God. But just thus it is, therefore by grace ye are saved;
therefore all the good which you enjoy more than others, it is of mere
goodwill.

“BY GRACE YE ARE SAVED.”


The method that I shall choose to discourse upon these words shall be
this—I will propound certain questions upon the words, and direct
particular answers to them; in which answers I hope I shall answer
also, somewhat at least, the expectation of the godly and conscientious
reader, and so shall draw towards a conclusion.

THE QUESTIONS ARE—


I. What is it to be saved? II. What is it to be saved by grace? III.
Who are they that are saved by grace? IV. How it appears that they that
are saved, are saved by grace? V. What might be the reasons which
prevailed with God to save us by grace, rather than by any other means?

Now the reason why I propound these five questions upon the words, it
is, because the words themselves admit them; the first three are
grounded upon the several phrases in the text, and the two last are to
make way for demonstration of the whole.

QUEST. I.—WHAT IS IT TO BE SAVED?


This question supposeth that there is such a thing as damnation due to
man for sin; for to save supposeth the person to be saved to be at
present in a sad condition; saving, to him that is not lost, signifies
nothing, neither is it anything in itself. “To save, to redeem, to
deliver,” are in the general terms equivalent, and they do all of them
suppose us to be in a state of thraldom and misery; therefore this word
“saved,” in the sense that the apostle here doth use it, is a word of
great worth, forasmuch as the miseries from which we are saved is the
misery of all most dreadful.

The miseries from which they that shall be saved shall by their
salvation be delivered, are dreadful; they are no less than sin, the
curse of God, and flames of hell for ever. What more abominable than
sin? What more insupportable than the dreadful wrath of an angry God?
And what more fearful than the bottomless pit of hell? I say, what more
fearful than to be tormented there for ever with the devil and his
angels? Now, to “save,” according to my text, is to deliver the sinner
from these, with all things else that attend them. And although sinners
may think that it is no hard matter to answer this question, yet I must
tell you there is no man, that can feelingly know what it is to be
saved, that knoweth not experimentally something of the dread of these
three things, as is evident, because all others do even by their
practice count it a thing of no great concern, when yet it is of all
other of the highest concern among men; “For what is a man profited if
he shall gain the whole world, and lose his own soul?” (Matt 16:26).

But, I say, if this word “saved” concludeth our deliverance from sin,
how can he tell what it is to be saved that hath not in his conscience
groaned under the burden of sin? yea, it is impossible else that he
should ever cry out with all his heart, “Men and brethren, what shall
we do?”—that is, do to be saved (Acts 2:37). The man that hath no sores
or aches cannot know the virtue of the salve; I mean, not know it from
his own experience, and therefore cannot prize, nor have that esteem of
it, as he that hath received cure thereby. Clap a plaster to a well
place, and that maketh not its virtue to appear; neither can he to
whose flesh it is so applied, by that application understand its worth.
Sinners, you, I mean, that are not wounded with guilt, and oppressed
with the burden of sin, you cannot—I will say it again—you cannot know,
in this senseless condition of yours, what it is to be saved.

Again; this word “saved,” as I said, concludeth deliverance from the
wrath of God. How, then, can he tell what it is to be saved that hath
not felt the burden of the wrath of God? He—he that is astonished with,
and that trembleth at, the wrath of God—he knows best what it is to be
saved (Acts 16:29).

Further, this word “saved,” it concludeth deliverance from death and
hell. How, then, can he tell what it is to be saved that never was
sensible of the sorrows of the one, nor distressed with the pains of
the other? The Psalmist says, “The sorrows of death compassed me, and
the pains of hell gat hold upon me: I found trouble and sorrow. Then
called I upon the name of the Lord”—(mark, then), “then called I upon
the name of the Lord; O Lord, I beseech thee, deliver my soul,”—then,
in my distress. When he knew what it was to be saved, then he called,
because, I say, then he knew what it was to be saved (Psa 18:4,5;
116:3,4). I say, this is the man, and this only, that knows what it is
to be saved. And this is evident, as is manifest by the little regard
that the rest have to saving, or the little dread they have of
damnation. Where is he that seeks and groans for salvation? I say,
where is he that hath taken his flight for salvation, because of the
dread of the wrath to come? “O generation of vipers, who hath warned
you to flee from the wrath to come?” (Matt 3:7). Alas! do not the most
set light by salvation?—as for sin, how do they love it, embrace it,
please themselves with it, hide it still within their mouth, and keep
it close under their tongue. Besides, for the wrath of God, they feel
it not, they fly not from it; and for hell, it is become a doubt to
many if there be any, and a mock to those whose doubt is resolved by
atheism.

But to come to the question—What is it to be saved? To be saved may
either respect salvation in the whole of it, or salvation in the parts
of it, or both. I think this text respecteth both—to wit, salvation
completing, and salvation completed; for “to save” is a work of many
steps; or, to be as plain as possible, “to save” is a work that hath
its beginning before the world began, and shall not be completed before
it is ended.

First, then, we may be said to be saved in the purpose of God before
the world began. The apostle saith that “he saved us, and called us
with an holy calling, not according to our works, but according to his
own purpose and grace, which was given us in Christ Jesus before the
world began” (2 Tim 1:9). This is the beginning of salvation, and
according to this beginning all things concur and fall out in
conclusion—“He hath saved us according to his eternal purpose, which he
purposed in Christ Jesus.” God in thus saving may be said to save us by
determining to make those means effectual for the blessed completing of
our salvation; and hence we are said “to be chosen in Christ to
salvation.” And again, that he hath in that choice given us that grace
that shall complete our salvation. Yea, the text is very full, “He hath
blessed us with all spiritual blessings in heavenly places in Christ,
according as he hath chosen us in him before the foundation of the
world” (Eph 1:3,4).

Second. As we may be said to be saved in the purpose of God before the
foundation of the world, so we may be said to be saved before we are
converted, or called to Christ. And hence “saved” is put before
“called”; “he hath saved us, and called us”; he saith not, he hath
called us, and saved us; but he puts saving before calling (2 Tim 1:9).
So again, we are said to be “preserved in Christ and called”; he saith
not, called and preserved (Jude 1). And therefore God saith again, “I
will pardon them whom I reserve”—that is, as Paul expounds it, those
whom I have “elected and kept,” and this part of salvation is
accomplished through the forbearance of God (Jer 50:20; Rom 11:4,5).
God beareth with his own elect, for Christ’s sake, all the time of
their unregeneracy, until the time comes which he hath appointed for
their conversion. The sins that we stood guilty of before conversion,
had the judgment due to them been executed upon us, we had not now been
in the world to partake of a heavenly calling. But the judgment due to
them hath been by the patience of God prevented, and we saved all the
time of our ungodly and unconverted state, from that death, and those
many hells, that for our sins we deserved at the hands of God.

And here lies the reason that long life is granted to the elect before
conversion, and that all the sins they commit and all the judgments
they deserve, cannot drive them out of the world before conversion.
Manasseh, you know, was a great sinner, and for the trespass which he
committed he was driven from his own land, and carried to Babylon; but
kill him they could not, though his sins had deserved death ten
thousand times. But what was the reason? Why, he was not yet called;
God had chosen him in Christ, and laid up in him a stock of grace,
which must be given to Manasseh before he dies; therefore Manasseh must
be convinced, converted, and saved. That legion of devils that was in
the possessed, with all the sins which he had committed in the time of
his unregeneracy, could not take away his life before his conversion
(Mark 5). How many times was that poor creature, as we may easily
conjecture, assaulted for his life by the devils that were in him, yet
could they not kill him, yea, though his dwelling was near the
sea-side, and the devils had power to drive him too, yet could they not
drive him further than the mountains that were by the sea-side; yea,
they could help him often to break his chains and fetters, and could
also make him as mad as a bedlam, 3 they could also prevail with him to
separate from men, and cut himself with stones, but kill him they could
not, drown him they could not; he was saved to be called; he was,
notwithstanding all this, preserved in Christ, and called. As it is
said of the young lad in the gospel, he was by the devil cast oft into
the fire, and oft into the water, to destroy him, but it could not be;
even so hath he served others, but they must be “saved to be called”
(Mark 9:22). How many deaths have some been delivered from and saved
out of before conversion! Some have fallen into rivers, some into
wells, some into the sea, some into the hands of men; yea, they have
been justly arraigned and condemned, as the thief upon the cross, but
must not die before they have been converted. They were preserved in
Christ, and called.

Called Christian, how many times have thy sins laid thee upon a
sick-bed, and, to thine and others’ thinking, at the very mouth of the
grave? yet God said concerning thee, Let him live, for he is not yet
converted. Behold, therefore, that the elect are saved before they are
called. 4 “God, who is rich in mercy, for his great love wherewith he
loved us, even when we were dead in sins,” hath preserved us in Christ,
and called us (Eph 2:4,5).

Now this “saving” of us arises from six causes. 1. God hath chosen us
unto salvation, and therefore will not frustrate his own purposes (1
Thess 5:9). 2. God hath given us to Christ; and his gift, as well as
his calling, is without repentance (Rom 11:29; John 6:37). 3. Christ
hath purchased us with his blood (Rom 5:8,9). 4. They are, by God,
counted in Christ before they are converted (Eph 1:3,4). 5. They are
ordained before conversion to eternal life; yea, to be called, to be
justified, to be glorified, and therefore all this must come upon them
(Rom 8:29,30). 6. For all this, he hath also appointed them their
portion and measure of grace, and that before the world began;
therefore, that they may partake of all these privileges, they are
saved and called, preserved in Christ, and called.

Third. To be saved is to be brought to, and helped to lay hold on,
Jesus Christ by faith. And this is called saving by grace through
faith. “For by grace are ye saved through faith; and that not of
yourselves, it is the gift of God” (Eph 2:8).

1. They must be brought unto Christ, yea, drawn unto him; for “no man,”
saith Christ, “can come to me, except the Father which hath sent me
draw him” (John 6:44). Men, even the elect, have too many infirmities
to come to Christ without help from heaven; inviting will not do. “As
they called them, so they went from them,” therefore he “drew them with
cords” (Hosea 11:2,4).

2. As they must be brought to, so they must be helped to lay hold on
Christ by faith; for as coming to Christ, so faith, is not in our own
power; therefore we are said to be raised up with him “through the
faith of the operation of God.” And again, we are said to believe,
“according to the working of his mighty power, which he wrought in
Christ, when he raised him from the dead” (Col 2:12; Eph 1:19,20). Now
we are said to be saved by faith, because by faith we lay hold of,
venture upon, and put on Jesus Christ for life. For life, I say,
because God having made him the Saviour, hath given him life to
communicate to sinners, and the life that he communicates to them is
the merit of his flesh and blood, which whoso eateth and drinketh by
faith, hath eternal life, because that flesh and blood hath merit in it
sufficient to obtain the favour of God. Yea, it hath done so [since]
that day it was offered through the eternal Spirit a sacrifice of a
sweet-smelling savour to him; wherefore God imputeth the righteousness
of Christ to him that believeth in him, by which righteousness he is
personally justified, and saved from that just judgment of the law that
was due unto him (John 5:26, 6:53-58; Eph 4:32; 5:2; Rom 4:23-25).

“Saved by faith.” For although salvation beginneth in God’s purpose,
and comes to us through Christ’s righteousness, yet is not faith
exempted from having a hand in saving of us. Not that it meriteth
aught, but is given by God to those which he saveth, that thereby they
may embrace and put on that Christ by whose righteousness they must be
saved. Wherefore this faith is that which here distinguisheth them that
shall be saved from them that shall be damned. Hence it is said, “He
that believeth not, shall be damned”; and hence again it is that the
believers are called “the children, the heirs, and the blessed with
faithful Abraham;” that the promise by faith in Jesus Christ might be
given to them that believe (Gal 3:6-9,26; Rom 4:13,14).

And here let Christians warily distinguish betwixt the meritorious and
the instrumental cause of their justification. Christ, with what he
hath done and suffered, is the meritorious cause of our justification;
therefore he is said to be made to us of God, “wisdom and
righteousness;” and we are said to be “justified by his blood, and
saved from wrath through him,” for it was his life and blood that were
the price of our redemption (1 Cor 1:30; Rom 5:9,10). “Redeemed,” says
Peter, “not with corruptible things, as silver and gold,” alluding to
the redemption of money under the law, “but with the precious blood of
Christ.” Thou art, therefore, as I have said, to make Christ Jesus the
object of thy faith for justification; for by his righteousness thy
sins must be covered from the sight of the justice of the law. “Believe
on the Lord Jesus Christ, and thou shalt be saved.” “For he shall save
his people from their sins” (Acts 16:31; Matt 1:21).

Fourth. To be saved is to be preserved in the faith to the end. “He
that shall endure unto the end, the same shall be saved” (Matt 24:13).
Not that perseverance is an accident in Christianity, or a thing
performed by human industry; they that are saved “are kept by the power
of God, through faith unto salvation” (1 Peter 1:3-6).

But perseverance is absolutely necessary to the complete saving of the
soul, because he that falleth short of the state that they that are
saved are possessed of, as saved, cannot arrive to that saved state. He
that goeth to sea with a purpose to arrive at Spain, cannot arrive
there if he be drowned by the way; wherefore perseverance is absolutely
necessary to the saving of the soul, and therefore it is included in
the complete saving of us—“Israel shall be saved in the Lord with an
everlasting salvation: ye shall not be ashamed nor confounded world
without end” (Isa 45:17). Perseverance is here made absolutely
necessary to the complete saving of the soul.

But, as I said, this part of salvation dependeth not upon human power,
but upon him that hath begun a good work in us (Phil 1:6). This part,
therefore, of our salvation is great, and calleth for no less than the
power of God for our help to perform it, as will be easily granted by
all those that consider—

1. That all the power and policy, malice and rage, of the devils and
hell itself are against us. Any man that understandeth this will
conclude that to be saved is no small thing. The devil is called a god,
a prince, a lion, a roaring lion; it is said that he hath death and the
power of it, &c. But what can a poor creature, whose habitation is in
flesh, do against a god, a prince, a roaring lion, and the power of
death itself? Our perseverance, therefore, lieth in the power of God;
“the gates of hell shall not prevail against it.”

2. All the world is against him that shall be saved. But what is one
poor creature to all the world, especially if you consider that with
the world is terror, fear, power, majesty, laws, jails, gibbets,
hangings, burnings, drownings, starvings, banishments, and a thousand
kinds of deaths? (1 John 5:4,5; John 16:33).

3. Add to this, that all the corruptions that dwell in our flesh are
against us, and that not only in their nature and being, but they lust
against us, and war against us, to “bring us into captivity to the law
of sin and death” (Gal 5:17; 1 Peter 2:11; Rom 7:23).

4. All the delusions in the world are against them that shall be saved,
many of which are so cunningly woven, so plausibly handled, so rarely5
polished with Scripture and reason, that it is ten thousand wonders
that the elect are not swallowed up with them; and swallowed up they
would be, were they not elect, and was not God himself engaged, either
by power to keep them from falling, or by grace to pardon if they fall,
and to lift them up again (Matt 24:24; Eph 4:14; Rom 3:12).

5. Every fall of the saved is against the salvation of his soul; but a
Christian once fallen riseth not but as helped by Omnipotent power—“O
Israel, thou hast fallen by thine iniquity,” “but in me is thy help,”
says God (Hosea 13:9; 14:1; Psa 37:23).

Christians, were you awake, here would be matter of wonder to you, to
see a man assaulted with all the power of hell, and yet to come off a
conqueror! Is it not a wonder to see a poor creature, who in himself is
weaker than the moth, to stand against and overcome all devils, all the
world, all his lusts and corruptions? (Job 4:19). Or if he fall, is it
not a wonder to see him, when devils and guilt are upon him, to rise
again, stand upon his feet again, walk with God again, and persevere
after all this in the faith and holiness of the gospel? He that knows
himself, wonders; he that knows temptation, wonders; he that knows what
falls and guilt mean, wonders; indeed, perseverance is a wonderful
thing, and is managed by the power of God; for he only “is able to keep
you from falling, and to present you faultless before the presence of
his glory with exceeding joy” (Jude 24). Those of the children of
Israel that went from Egypt, and entered the land of Canaan, how came
they thither? Why, the text says, that “as an eagle spreadeth abroad
her wings, so the Lord alone did lead them.” And again, “he bore them,
and carried them all the days of old” (Deu 32:11,12; Isa 63:9). David
also tells us that mercy and goodness should follow him all the days of
his life, and so he should dwell in the house of the Lord for ever (Psa
23:6).

Fifth. To be saved calls for more than all this; he that is saved,
must, when this world can hold him no longer, have a safe-conduct to
heaven, for that is the place where they that are saved must to the
full enjoy their salvation. This heaven is called “the end of our
faith,” because it is that which faith looks at; as Peter says,
“Receiving the end of your faith, even the salvation of your souls.”
And again, “But we are not of them who draw back unto perdition; but of
them that believe to the saving of the soul” (1 Peter 1:9; Heb 10:39).
For, as I said, heaven is the place for the saved to enjoy their
salvation in, with that perfect gladness that is not attainable here.
Here we are saved by faith and hope of glory; but there, we that are
saved shall enjoy the end of our faith and hope, even the salvation of
our souls. There is “Mount Zion, the heavenly Jerusalem, the general
assembly and church of the firstborn;” there is the “innumerable
company of angels, and the spirits of just men made perfect;” there is
“God the judge of all, and Jesus the Mediator of the new covenant;”
there shall our soul have as much of heaven as it is capable of
enjoying, and that without intermission; wherefore, when we come there
we shall be saved indeed! But now for a poor creature to be brought
hither, this is the life of the point. But how shall I come hither?
there are heights and depths to hinder (Rom 8:38,39).

Suppose the poor Christian is now upon a sick-bed, beset with a
thousand fears, and ten thousand at the end of that; sick-bed fears!
and they are sometimes dreadful ones; fears that are begotten by the
review of the sin, perhaps, of forty years’ profession; fears that are
begotten by dreadful and fearful suggestions of the devil, the sight of
death, and the grave, and it may be of hell itself; fears that are
begotten by the withdrawing and silence of God and Christ, and by, it
may be, the appearance of the devil himself; some of these made David
cry, “O spare me” a little, “that I may recover strength before I go
hence, and be no more” (Psa 39:13). “The sorrows of death,” said he,
“compassed me, and the pains of hell gat hold upon me; I found trouble
and sorrow” (Psa 116:3). These things, in another place, he calls the
bands that the godly have in their death, and the plagues that others
are not aware of. “They are not in trouble as other men; neither are
they plagued like other men” (Psa 73:9). But now, out of all these, the
Lord will save his people; not one sin, nor fear, nor devil shall
hinder; nor the grave nor hell disappoint thee. But how must this be?
Why, thou must have a safe-conduct to heaven? 6 What conduct? A conduct
of angels: “Are they not all ministering spirits, sent forth to
minister for them who shall be heirs of salvation?” (Heb 1:14).

These angels, therefore, are not to fail them that are the saved; but
must, as commissioned of God, come down from heaven to do this office
for them; they must come, I say, and take the care and charge of our
soul, to conduct it safely into Abraham’s bosom. It is not our meanness
in the world, nor our weakness of faith, that shall hinder this; nor
shall the loathsomeness of our diseases make these delicate spirits shy
of taking this charge upon them. Lazarus the beggar found this a truth;
a beggar so despised of the rich glutton that he was not suffered to
come within his gate; a beggar full of sores and noisome putrefaction;
yet, behold, when he dies, the angels come from heaven to fetch him
thither: “And it came to pass that the beggar died, and was carried by
the angels into Abraham’s bosom” (Luke 16:22). True, sick-bed
temptations are ofttimes the most violent, because then the devil plays
his last game with us, he is never to assault us more; besides, perhaps
God suffereth it thus to be, that the entering into heaven may be the
sweeter, and ring of this salvation the louder! O it is a blessed thing
for God to be our God and our guide even unto death, and then for his
angels to conduct us safely to glory; this is saving indeed. And he
shall save Israel “out of all his troubles;” out of sick-bed troubles
as well as others (Psa 25:22; 34:6; 48:14).

Sixth. To be saved, to be perfectly saved, calls for more than all
this; the godly are not perfectly saved when their soul is possessed of
heaven. True, their spirit is made perfect, and hath as much of heaven
as at present it can hold, but man, consisting of body and soul, cannot
be said to be perfectly saved so long as but part of him is in the
heavens; his body is the price of the blood of Christ as well as his
spirit; his body is the temple of God, and a member of the body, and of
the flesh, and of the bones of Christ; he cannot, then, be completely
saved until the time of the resurrection of the dead (1 Cor 6:13-19;
Eph 5:30). Wherefore, when Christ shall come the second time, then will
he save the body from all those things that at present make it
incapable of the heavens. “For our conversation is in heaven; from
whence also we look for the Saviour, the Lord Jesus Christ; who shall
change” this “our vile body, that it may be fashioned like unto his
glorious body” (Phil 3:20,21). O what a great deal of good God hath put
into this little word “saved”! We shall not see all the good that God
hath put into this word “saved” until the Lord Jesus comes to raise the
dead. “It doth not yet appear what we shall be” (1 John 3:2). But till
it appears what we shall be, we cannot see the bottom of this word
“saved.” True, we have the earnest of what we shall be, we have the
Spirit of God, “which is the earnest of our inheritance until the
redemption of the purchased possession” (Eph 1:14). The possession is
our body—it is called “a purchased possession,” because it is the price
of blood; now the redemption of this purchased possession is the
raising of it out of the grave, which raising is called the redemption
of our body (Rom 8:23). And when this vile body is made like unto his
glorious body, and this body and soul together possessed of the
heavens, then shall we be every way saved.

There are three things from which this body must be saved—1. There is
that sinful filth and vileness that yet dwells in it, under which we
groan earnestly all our days (2 Cor 5:1-3). 2. There is mortality, that
subjecteth us to age, sickness, aches, pains, diseases, and death. 3.
And there is the grave and death itself, for death is the last enemy
that is to be destroyed. “So when this corruptible shall have put on
incorruption, and this mortal shall have put on immortality, then shall
be brought to pass the saying that is written, Death is swallowed up in
victory” (1 Cor 15:54). So then, when this comes to pass, then we shall
be saved; then will salvation, in all the parts of it, meet together in
our glory; then we shall be every way saved—saved in God’s decree,
saved in Christ’s undertakings, saved by faith, saved in perseverance,
saved in soul, and in body and soul together in the heavens, saved
perfectly, everlastingly, gloriously.

[Of the state of our body and soul in heaven.]

Before I conclude my answer to the first question, I would discourse a
little of the state of our body and soul in heaven, when we shall enjoy
this blessed state of salvation.

First. Of the soul; it will then be filled in all the faculties of it
with as much bliss and glory as ever it can hold.

1. The understanding shall then be perfect in knowledge—“Now we know
but in part;” we know God, Christ, heaven, and glory, but in part; “but
when that which is perfect is come, then that which is in part shall be
done away” (1 Cor 13:10). Then shall we have perfect and everlasting
visions of God, and that blessed one his Son Jesus Christ, a good
thought of whom doth sometimes so fill us while in this world, that it
causeth “joy unspeakable and full of glory.” 2. Then shall our will and
affections be ever in a burning flame of love to God and his Son Jesus
Christ; our love here hath ups and downs, but there it shall be always
perfect with that perfection which is not possible in this world to be
enjoyed. 3. Then will our conscience have that peace and joy that
neither tongue nor pen of men or angels can express. 4. Then will our
memory be so enlarged to retain all things that happened to us in this
world, so that with unspeakable aptness we shall call to mind all God’s
providences, all Satan’s malice, all our own weaknesses, all the rage
of men, and how God made all work together for his glory and our good,
to the everlasting ravishing of our hearts.

Second. For our body; it shall be raised in power, in incorruption, a
spiritual body and glorious (1 Cor 15:44). The glory of which is set
forth by several things—1. It is compared to “the brightness of the
firmament,” and to the shining of the stars “for ever and ever” (Dan
12:3; 1 Cor 15:41,42). 2. It is compared to the shining of the
sun—“Then shall the righteous shine forth as the sun in the kingdom of
their Father. Who hath ears to hear, let him hear” (Matt 13:43). 3.
Their state is then to be equally glorious with angels; “But they which
shall be counted worthy to obtain that world, and the resurrection from
the dead, neither marry, nor are given in marriage; neither can they
die any more, for they are equal unto the angels” (Luke 20:35,36). 4.
It is said that then this our vile body shall be like the glorious body
of Jesus Christ (Phil 3:20,21; 1 John 3:2,3). 5. And now, when body and
soul are thus united, who can imagine what glory they both possess?
They will now be both in capacity, without jarring, to serve the Lord
with shouting thanksgivings, and with a crown of everlasting joy upon
their head. 8

In this world there cannot be that harmony and oneness of body and soul
as there will be in heaven. Here the body sometimes sins against the
soul, and the soul again vexes and perplexes the body with dreadful
apprehensions of the wrath and judgment of God. While we be in this
world, the body oft hangs this way, and the soul the quite contrary;
but there, in heaven, they shall have that perfect union as never to
jar more; but now the glory of the body shall so suit with the glory of
the soul, and both so perfectly suit with the heavenly state, that it
passeth words and thoughts.

Third. Shall I now speak of the place that this saved body and soul
shall dwell in?

Why, 1. It is a city (Heb 11:16; Eph 2:19,22). 2. It is called heaven
(Heb 10:34). 3. It is called God’s house (John 14:1-3). 4. It is called
a kingdom (Luke 12:32). 5. It is called glory (Col 3:4; Heb 2:10). 6.
It is called paradise (Rev 2:7). 7. It is called everlasting
habitations (Luke 16:9).

Fourth. Shall I speak of their company?

Why, 1. They shall stand and live in the presence of the glorious God,
the Judge of all (Heb 12:23). 2. They shall be with the Lamb, the Lord
Jesus. 3. They shall be with an innumerable company of holy angels (Heb
12:22). 4. They shall be with Abraham, Isaac, and Jacob, and all the
prophets, in the kingdom of heaven (Luke 13:28).

Fifth. Shall I speak of their heavenly raiment?

1. It is salvation; they shall be clothed with the garment of salvation
(Psa 132:16; 149:4; Isa 61:10). 2. This raiment is called white
raiment, signifying their clean and innocent state in heaven. “And
they,” says Christ, “shall walk with me in white, for they are worthy”
(Rev 3:4; 19:8; Isa 57:2). 3. It is called glory—“When he shall appear,
we shall appear with him in glory” (Col 3:4). 4. They shall also have
crowns of righteousness, everlasting joy and glory (Isa 35:10; 2 Tim
4:8; 1 Peter 5:4).

Sixth. Shall I speak of their continuance in this condition?

1. It is for ever and ever. “And they shall see his face, and his name
shall be in their foreheads; and they shall reign for ever and ever”
(Rev 22:4,5). 2. It is everlasting. “And this is the will of him that
sent me, that every one which seeth the Son, and believeth on him, may
have everlasting life” (John 6:40,47). 3. It is life eternal. “My sheep
hear my voice, and I know them, and they follow me; and I give unto
them eternal life” (John 10:27,28). 4. It is world without end. “But
Israel shall be saved in the Lord with an everlasting salvation; ye
shall not be ashamed nor confounded world without end” (Isa 45:17; Eph
3:20,21).

O sinner! what sayest thou? How dost thou like being saved? Doth not
thy mouth water? Doth not thy heart twitter at being saved? Why, come
then: “The Spirit and the bride say, Come. And let him that heareth
say, Come. And let him that is athirst come. And whosoever will, let
him take the water of life freely” (Rev 22:17).

QUEST. II.—WHAT IS IT TO BE SAVED BY GRACE?


Now I come to the second question—to wit, What is it to be saved by
grace? For so are the words of the text, “By grace ye are saved.” But,

First. I must touch a little upon the word GRACE, and show you how
diversely it is taken. Sometimes it is taken for the goodwill and
favour of men (Esth 2:17: Ruth 2:2: 1 Sam 1:18: 2 Sam 16:4). Sometimes
it is taken for those sweet ornaments that a life according to the Word
of God putteth about the neck 9 (Prov 1:9; 3:22). Sometimes it is taken
for the charity of the saints, as 2 Corinthians 9:6-8.

But “grace” in the text is taken for God’s goodwill, “the goodwill of
him that dwelt in the bush;” and is expressed variously. Sometimes it
is called “his good pleasure.” Sometimes, “the good pleasure of his
will,” which is all one with “the riches of his grace” (Eph 1:7).
Sometimes it is expressed by goodness, pity, love, mercy, kindness, and
the like (Rom 2:4; Isa 63:9; Titus 3:4,5). Yea, he styles himself, “The
Lord, the Lord God, merciful and gracious, long-suffering, and abundant
in goodness and truth, keeping mercy for thousands, forgiving iniquity
and transgression and sin, and that will by no means clear the guilty”
(Exo 34:6,7).

Second. As the word “grace” signifieth all these, so it intimates to us
that all these are free acts of God, free love, free mercy, free
kindness; hence we have other hints in the Word about the nature of
grace, as, 1. It is an act of God’s will, which must needs be free; an
act of his own will, of the good pleasure of his will; by each of these
expressions is intimated that grace is a free act of God’s goodness
towards the sons of men. 2. Therefore it is expressly said—“Being
justified freely by his grace” (Rom 3:24). 3. “And when they had
nothing to pay, he frankly forgave them both” (Luke 7:42). 4. And
again, “Not for your sakes do I this, saith the Lord God, be it known
unto you” (Eze 36:32; Deu 9:5). 5. And therefore “grace,” and the
deservings of the creature, are set in flat opposition one to
another—“And if by grace, then is it no more of works; otherwise grace
is no more grace. But if it be of works, then is it no more grace;
otherwise work is no more work” (Rom 11:6).

The word “grace,” therefore, being understood, doth most properly set
forth the true cause of man’s happiness with God, not but that those
expressions, love, mercy, goodness, pity, kindness, &c., and the like,
have their proper place in our happiness also. Had not God loved us,
grace had not acted freely in our salvation; had not God been merciful,
good, pitiful, kind, he would have turned away from us when he saw us
in our blood (Eze 16).

So then, when he saith, “By grace ye are saved,” it is all one as if he
had said, By the goodwill, free mercy, and loving-kindness of God ye
are saved; as the words conjoined with the text do also further
manifest: “But God,” saith Paul, “who is rich in mercy, for his great
love wherewith he loved us, even when we were dead in sins, hath
quickened us together with Christ [by grace ye are saved].”

[Third.] The words thus understood admit us these few conclusions—1.
That God, in saving of the sinner, hath no respect to the sinner’s
goodness; hence it is said he is frankly forgiven, and freely justified
(Luke 7:42; Rom 3:24). 2. That God doth this to whom and when he
pleases, because it is an act of his own good pleasure (Gal 1:15,16).
3. This is the cause why great sinners are saved, for God pardoneth
“according to the riches of his grace” (Eph 1:7). 4. This is the true
cause that some sinners are so amazed and confounded at the
apprehension of their own salvation; his grace is unsearchable; and by
unsearchable grace God oft puzzles and confounds our reason (Eze
16:62,63; Acts 9:6). 5. This is the cause that sinners are so often
recovered from their backslidings, healed of their wounds that they get
by their falls, and helped again to rejoice in God’s mercy. Why, he
will be gracious to whom he will be gracious, and he will have
compassion on whom he will have compassion (Rom 9:15).

[Fourth.] But I must not here conclude this point. We are here
discoursing of the grace of God, and that by it we are saved; saved, I
say, by the grace of God.

Now, God is set forth in the Word unto us under a double
consideration—1. He is set forth in his own eternal power and Godhead;
and as thus set forth, we are to conceive of him by his attributes of
power, justice, goodness, holiness, everlastingness, &c. 2. But then,
we have him set forth in the Word of truth as consisting of Father,
Son, and Spirit; and although this second consideration containeth in
it the nature of the Godhead, yet the first doth not demonstrate the
persons in the Godhead. We are saved by the grace of God—that is, by
the grace of the Father, who is God; by the grace of the Son, who is
God; and by the grace of the Spirit, who is God.

Now, since we are said to be “saved by grace,” and that the grace of
God; and since also we find in the Word that in the Godhead there are
Father, Son, and Holy Ghost, we must conclude that it is by the grace
of the Father, Son, and Spirit that we are saved; wherefore grace is
attributed to the Father, Son, and Holy Ghost distinctly. 1. Grace is
attributed to the Father, as these scriptures testify; Romans 7:25, 1
Corinthians 1:3, 2 Corinthians 1:2, Galatians 1:3, Ephesians 1:2,
Philippians 1:2, Colossians 1:2, 1 Thessalonians 1:1, 2 Thessalonians
1:2, 1 Timothy 1:2, 2 Timothy 1:2, Titus 1:4, Philemon 3. 2. Grace is
also attributed to the Son, and I first manifest it by all those texts
above-mentioned, as also by these that follow: 2 Corinthians 8:9,
13:14, Galatians 6:18, Philippians 4:23, 1 Thessalonians 5:28, 2
Thessalonians 3:18, Philemon 25, Revelation 22:21. 3. It is also
attributed to the Holy Ghost. Now, he is here called the Spirit of
grace, because he is the author of grace as the Father, and the Son
(Zech 12:10; Heb 10:29).

So then, it remaineth that I show you, FIRST, How we are saved by the
grace of the Father. SECOND, How we are saved by the grace of the Son.
And, THIRD, How we are saved by the grace of the Spirit.

Of the Father’s grace.

FIRST. How we are saved by the grace of the Father. Now this will I
open unto you thus—

1. The Father by his grace hath bound up them that shall go to heaven
in an eternal decree of election; and here, indeed, as was showed at
first, is the beginning of our salvation (2 Tim 1:9). And election is
reckoned not the Son’s act, but the Father’s—“Blessed be the God and
Father of our Lord Jesus Christ, who hath blessed us with all spiritual
blessings in heavenly places in Christ, according as he hath chosen us
in him before the foundation of the world” (Eph 1:3,4). Now this
election is counted an act of grace—“So then, at this present time
also, there is a remnant according to the election of grace” (Rom
11:5).

2. The Father’s grace ordaineth and giveth the Son to undertake for us
our redemption. The Father sent the Son to be the Saviour of the
world—“In whom we have redemption through his blood, the forgiveness of
sins, according to the riches of his grace; that in the ages to come he
might shew the exceeding riches of his grace, in his kindness toward us
through Christ Jesus” (Eph 1:7; 2:7; 1 John 4:14; John 3:16; 6:32,33;
12:49).

3. The Father’s grace giveth us to Christ to be justified by his
righteousness, washed in his blood, and saved by his life. This Christ
mentioneth, and tells us it is his Father’s will that they should be
safe-coming at the last day, and that he had kept them all the days of
his life, and they shall never perish (John 6:37-39; 17:2,12).

4. The Father’s grace giveth the kingdom of heaven to those that he
hath given to Jesus Christ—“Fear not, little flock, for it is your
Father’s good pleasure to give you the kingdom” (Luke 12:32).

5. The Father’s grace provideth and layeth up in Christ, for those that
he hath chosen, a sufficiency of all spiritual blessings, to be
communicated to them at their need, for their preservation in the
faith, and faithful perseverance through this life; “not according to
our works, but according to his own purpose and grace, which was given
us in Christ Jesus before the world began” (2 Tim 1:9; Eph 1:3,4).

6. The Father’s grace saveth us by the blessed and effectual call that
he giveth us to the fellowship of his Son Jesus Christ (1 Col 1:9; Gal
1:15).

7. The Father’s grace saveth us by multiplying pardons to us, for
Christ’s sake, day by day—“In whom we have redemption through his
blood, the forgiveness of sins, according to the riches of his grace”
(Eph 1:7).

8. The Father’s grace saves us by exercising patience and forbearance
towards us all the time of our unregeneracy (Rom 3:24).

9. The Father’s grace saveth us by holding of us fast in his hand, and
by keeping of us from all the power of the enemy—“My Father,” said
Christ, “that gave them me, is greater than all, and no man is able to
pluck them out of my Father’s hand” (John 10:29).

10. What shall I say? The Father’s grace saveth us by accepting of our
persons and services, by lifting up the light of his countenance upon
us, by manifesting of his love unto us, and by sending of his angels to
fetch us to himself, when we have finished our pilgrimage in this
world.

Of the grace of the Son.

SECOND. I come now to speak of the grace of the Son; for as the Father
putteth forth his grace in the saving of the sinner, so doth the Son
put forth his—“For ye know the grace of our Lord Jesus Christ, that,
though he was rich, yet for your sakes he became poor, that ye through
his poverty might be rich” (2 Cor 8:9).

Here you see also that the grace of our Lord Jesus Christ is brought in
as a partner with the grace of his Father in the salvation of our
souls. Now this is the grace of our Lord Jesus Christ; he was rich, but
for our sakes he became poor, that we through his poverty might be made
rich.

To inquire, then, into this grace, this condescending grace of Christ,
and that by searching out how rich Jesus Christ was, and then how poor
he made himself, that we through his poverty might have the riches of
salvation.

First. How rich was Jesus Christ? To which I answer—1. Generally; 2.
Particularly.

1. Generally. He was rich as the Father—“All things that the Father
hath,” saith he, “are mine.” Jesus Christ is the Lord of all, God over
all, blessed for ever. “He thought it not robbery to be equal with
God,” being naturally and eternally God, as the Father, but of his
Godhead he could not strip himself (John 10:30; 16:15; Acts 10:36; Phil
2:6; Rom 9:4,5).

2. Particularly. Jesus Christ had glory with the Father; yea, a
manifold glory with him, which he stripped himself of.

(1.) He had the glory of dominion, he was Lord of all the creatures;
they were under him upon a double account—(a) as he was their Creator
(Col 1:16); (b) as he was made the heir of God (Heb 1:2).

(2.) Therefore the glory of worship, reverence, and fear from all
creatures, was due unto him; the worship, obedience, subjection, and
service of angels were due unto him; the fear, honour, and glory of
kings, and princes, and judges of the earth were due unto him; the
obedience of the sun, moon, stars, clouds, and all vapours, were due
unto him; all dragons, deeps, fire, hail, snow, mountains and hills,
beasts, cattle, creeping things, and flying fowls, the service of them
all, and their worship, were due unto him (Psa 148).

(3.) The glory of the heavens themselves was due unto him; in a word,
heaven and earth were his.

(4.) But above all, the glory of communion with his Father was his; I
say, the glory of that unspeakable communion that he had with the
Father before his incarnation, which alone was worth ten thousand
worlds, that was ever his.

(5.) But again; as Jesus Christ was possessed with this, so, besides,
he was Lord of life; this glory also was Jesus Christ’s: “In him was
life,” therefore he is called the Prince of it; because it was in him
originally as in the Father (Acts 3:15). He gave to all life and
breath, and all things; angels, men, beasts, they had all their life
from him.

(6.) Again, as he was Lord of glory, and Prince of life, so he was also
Prince of peace, (Isa 9:6); and by him was maintained that harmony and
goodly order which were among things in heaven and things on earth.

Take things briefly in these few particulars—(a.) The heavens were his,
and he made them. (b.) Angels were his, and he made them. (c.) The
earth was his, and he made it. (d.) Man was his, and he made him.

[Second. How poor he made himself.] Now this heaven he forsook for our
sakes—“He came into the world to save sinners” (1 Tim 1:15).

[1.] He was made lower than the angels, for the suffering of death (Heb
2:9). When he was born, he made himself, as he saith, a worm, or one of
no reputation; he became the reproach and byword of the people; he was
born in a stable, laid in a manger, earned his bread with his labour,
being by trade a carpenter (Psa 22:6; Phil 2:7; Luke 2:7; Mark 6:3).
When he betook himself to his ministry, he lived upon the charity of
the people; when other men went to their own houses, Jesus went to the
Mount of Olives. Hark what himself saith for the clearing of
this—“Foxes have holes, and birds of the air have nests, but the Son of
man hath not where to lay his head.” He denied himself of this world’s
good (Luke 8:2,3; 9:58; John 7:35; 8:1).

[2.] Again, as he was Prince of life, so he for our sakes laid down
that also; for so stood the matter, that he or we must die; but the
grace that was in his heart wrought with him to lay down his life: “He
gave his life a ransom for many.” He laid down his life that we might
have life; he gave his flesh and blood for the life of the world; he
laid down his life for his sheep.

[3.] Again; he was Prince of peace, but he forsook his peace also. (1.)
He laid aside peace with the world, and chose upon that account to be a
man of sorrows and acquainted with grief, and therefore was persecuted
from his cradle to his cross, by kings, rulers, &c. (2.) He laid aside
his peace with his Father, and made himself the object of his Father’s
curse, insomuch that the Lord smote, struck, and afflicted him; and, in
conclusion, hid his face from him (as he expressed, with great crying)
at the hour of his death.

[Object.] But perhaps some may say, What need was there that Jesus
Christ should do all this? Could not the grace of the Father save us
without this condescension of the Son?

Answ. As there is grace, so there is justice in God; and man having
sinned, God concluded to save him in a way of righteousness; therefore
it was absolutely necessary that Jesus Christ should put himself into
our very condition, sin only excepted. 1. Now by sin we had lost the
glory of God, therefore Jesus Christ lays aside the glory that he had
with the Father (Rom 3:23; John 17:5). 2. Man by sin had shut himself
out of an earthly paradise, and Jesus Christ will leave his heavenly
paradise to save him (Gen 3:24; 1 Tim 1:15; John 6:38,39). 3. Man by
sin had made himself lighter than vanity, and this Lord God, Jesus
Christ, made himself lower than the angels to redeem him (Isa 40:17;
Heb 2:7). 4. Man by sin lost his right to the creatures, and Jesus
Christ will deny himself of a whole world to save him (Luke 9:58). 5.
Man by sin had made himself subject to death; but Jesus Christ will
lose his life to save him (Rom 6:23). 6. Man by sin had procured to
himself the curse of God; but Jesus Christ will bear that curse in his
own body to save him (Gal 3:13). 7. Man by sin had lost peace with God;
but this would Jesus Christ lose also, to the end man might be saved.
8. Man should have been mocked of God, therefore Christ was mocked of
men. 9. Man should have been scourged in hell; but, to hinder that,
Jesus was scourged on earth. 10. Man should have been crowned with
ignominy and shame; but, to prevent that, Jesus was crowned with
thorns. 11. Man should have been pierced with the spear of God’s wrath;
but, to prevent that, Jesus was pierced both by God and men. 12. Man
should have been rejected of God and angels; but, to prevent that,
Jesus was forsaken of God, and denied, hated, and rejected of men (Isa
48:22; Prov 1:24-26; Matt 27:26,39,46; Psa 9:17; 11:6; 22:7; Dan 12:2;
John 19:2-5,37; Num 24:8; Zech 12:10; Luke 9:22).

I might thus enlarge, and that by authority from this text—“He became
poor, that ye through his poverty might be rich.” All the riches he
stripped himself of, it was for our sakes; all the sorrows he
underwent, it was for our sakes; to the least circumstance of the
sufferings of Christ there was necessity that so it should be, all was
for our sakes: “For our sakes he became poor, that ye through his
poverty might be rich.”

And you see the argument that prevailed with Christ to do this great
service for man, the grace that was in his heart; as also the prophet
saith, “In his love and in his pity he redeemed them.” According to
this in the Corinthians, “Ye know the grace of our Lord Jesus Christ”;
both which agree with the text, “By grace ye are saved.”

I say, this was the grace of the Son, and the exercise thereof. The
Father therefore shows his grace one way, and the Son his another. It
was not the Father, but the Son, that left his heaven for sinners; it
was not the Father, but the Son, that spilt his blood for sinners. The
Father indeed gave the Son, and blessed be the Father for that; and the
Son gave his life and blood for us, and blessed be the Son for that.

But methinks we should not yet have done with this grace of the Son.
Thou Son of the Blessed, what grace was manifest in thy condescension!
Grace brought thee down from heaven, grace stripped thee of thy glory,
grace made thee poor and despicable, grace made thee bear such burdens
of sin, such burdens of sorrow, such burdens of God’s curse as are
unspeakable. O Son of God! grace was in all thy tears, grace came
bubbling out of thy side with thy blood, grace came forth with every
word of thy sweet mouth (Psa 45:2; Luke 4:22). Grace came out where the
whip smote thee, where the thorns pricked thee, where the nails and
spear pierced thee. O blessed Son of God! Here is grace indeed!
Unsearchable riches of grace! Unthought-of riches of grace! Grace to
make angels wonder, grace to make sinners happy, grace to astonish
devils. And what will become of them that trample under foot this Son
of God?

Of the grace of the Spirit. THIRD. I come now to speak of the grace of
the Spirit; for he also saveth us by his grace. The Spirit, I told you,
is God, as the Father and the Son, and is therefore also the author of
grace; yea, and it is absolutely necessary that he put forth his grace
also, or else no flesh can be saved. The Spirit of God hath his hand in
saving of us many ways; for they that go to heaven, as they must be
beholding to the Father and the Son, so also to the Spirit of God. The
Father chooseth us, giveth us to Christ, and heaven to us, and the
like. The Son fulfills the law for us, takes the curse of the law from
us, bears in his own body our sorrows, and sets us justified in the
sight of God. The Father’s grace is showed in heaven and earth; the
Son’s grace is showed on the earth, and on the cross; and the Spirit’s
grace must be showed in our souls and bodies, before we come to heaven.

Quest. But some may say, Wherein doth the saving grace of the Spirit
appear?

Answ. In many things.

In taking possession of us for his own, in his making of us his house
and habitation, so that though the Father and the Son have both
gloriously put forth gracious acts in order to our salvation, yet the
Spirit is the first that makes seizure of us (1 Cor 3:16; 6:19; Eph
2:21,22). Christ, therefore, when he went away, said not that he would
send the Father, but the Spirit, and that he should be in us for
ever—“If I depart,” said Christ, “I will send him, the Spirit of truth,
the Comforter” (John 14:16; 16:7,13).

The Holy Spirit coming into us, and dwelling in us, worketh out many
salvations for us now, and each of them in order also to our being
saved for ever.

1. He saveth us from our darkness by illuminating of us; hence he is
called “the Spirit of revelation,” because he openeth the blind eyes,
and so consequently delivereth us from that darkness which else would
drown us in the deeps of hell (Eph 1:17,19).

2. He it is that convinceth us of the evil of our unbelief, and that
shows us the necessity of our believing in Christ; without the
conviction of this we should perish (John 16:9).

3. This is that finger of God by which the devil is made to give place
unto grace, by whose power else we should be carried headlong to hell
(Luke 11:20-22).

4. This is he that worketh faith in our hearts, without which neither
the grace of the Father nor the grace of the Son can save us, “For he
that believeth not, shall be damned” (Mark 16:16; Rom 15:13).

5. This is he by whom we are born again; and he that is not so born can
neither see nor inherit the kingdom of heaven (John 3:3-7).

6. This is he that setteth up his kingdom in the heart, and by that
means keepeth out the devil after he is cast out, which kingdom of the
Spirit, whoever wanteth, they lie liable to a worse possession of the
devil than ever (Matt 12:43-45; Luke 11:24,25).

7. By this Spirit we come to see the beauty of Christ, without a sight
of which we should never desire him, but should certainly live in the
neglect of him, and perish (John 16:14; 1 Cor 2:9-13; Isa 53:1,2).

8. By this Spirit we are helped to praise God acceptably, but without
it, it is impossible to be heard unto salvation (Rom 8:26; Eph 6:18; 1
Cor 14:15).

9. By this blessed Spirit the love of God is shed abroad in our hearts,
and our hearts are directed into the love of God (Rom 5:5; 2 Thess
2:13).

10. By this blessed Spirit we are led from the ways of the flesh into
the ways of life, and by it our mortal body, as well as our immortal
soul, is quickened in the service of God (Gal 5:18,25; Rom 8:11).

11. By this good Spirit we keep that good thing, even the seed of God,
that at the first by the Word of God was infused into us, and without
which we are liable to the worst damnation (1 John 3:9; 1 Peter 1:23; 2
Tim 1:14).

12. By this good Spirit we have help and light against all the wisdom
and cunning of the world, which putteth forth itself in its most cursed
sophistications to overthrow the simplicity that is in Christ (Matt
10:19,20; Mark 13:11; Luke 12:11,12).

13. By this good Spirit our graces are maintained in life and vigour,
as faith, hope, love, a spirit of prayer, and every grace (2 Cor 4:13;
Rom 15:13; 2 Tim 1:7; Eph 6:18; Titus 3:5).

14. By this good Spirit we are sealed to the day of redemption (Eph
1:14).

15. And by this good Spirit we are made to wait with patience until the
redemption of the purchased possession comes (Gal 5:5).

Now all these things are so necessary to our salvation, that I know not
which of them can be wanting; neither can any of them be by any means
attained but by this blessed Spirit.

And thus have I in few words showed you the grace of the Spirit, and
how it putteth forth itself towards the saving of the soul. And verily,
Sirs, it is necessary that you know these things distinctly—to wit, the
grace of the Father, the grace of the Son, and the grace of the Holy
Ghost; for it is not the grace of one, but of all these three, that
saveth him that shall be saved indeed.

The Father’s grace saveth no man without the grace of the Son; neither
doth the Father and the Son save any without the grace of the Spirit;
for as the Father loves, the Son must die, and the Spirit must
sanctify, or no soul must be saved.

Some think that the love of the Father, without the blood of the Son,
will save them, but they are deceived; for “without shedding of blood
is no remission” (Heb 9:22).

Some think that the love of the Father and blood of the Son will do,
without the holiness of the Spirit of God; but they are deceived also;
for “if any man have not the Spirit of Christ, he is none of his”; and
again, “without holiness no man shall see the Lord” (Rom 8:9; Heb
12:14).

There is a third sort, that think the holiness of the Spirit is
sufficient of itself; but they (if they had it) are deceived also; for
it must be the grace of the Father, the grace of the Son, and the grace
of the Spirit, jointly, that must save them.

But yet, as these three do put forth grace jointly and truly in the
salvation of a sinner, so they put it forth, as I also have showed you
before, after a diverse manner. The Father designs us for heaven, the
Son redeems from sin and death, and the Spirit makes us meet for
heaven; not by electing, that is the work of the Father; not by dying,
that is the work of the Son; but by his revealing Christ, and applying
Christ to our souls, by shedding the love of God abroad in our hearts,
by sanctifying of our souls, and taking possession of us as an earnest
of our possession of heaven.

QUEST. III.—WHO ARE THEY THAT ARE TO BE SAVED BY GRACE?


I come now to the third particular—namely, to show you who they are
that are to be saved by grace.

[Who are not saved.]

First. Not the self-righteous, not they that have no need of the
physician. “The whole have no need of the physician,” saith Christ. “I
came not to call the righteous, but sinners to repentance” (Mark 2:17).
And again, “He hath filled the hungry with good things, and the rich he
hath sent empty away” (Luke 1:53). Now when I say not the
self-righteous nor the rich, I mean not that they are utterly excluded;
for Paul was such an one; but he saveth not such without he first
awaken them to see they have need to be saved by grace.

Second. The grace of God saveth not him that hath sinned the
unpardonable sin. There is nothing left for him “but a certain fearful
looking for of judgment,—which shall devour the adversaries” (Heb
10:26,27).

Third. That sinner that persevereth in final impenitency and unbelief
shall be damned (Luke 13:3,5; Rom 2:2-5; Mark 16:15,16).

Fourth. That sinner whose mind the god of this world hath blinded, that
the glorious light of the gospel of Christ, who is the image of God,
can never shine into him, is lost, and must be damned (2 Cor 4:3,4).

Fifth. The sinner that maketh religion his cloak for wickedness, he is
a hypocrite, and, continuing so, must certainly be damned (Psa 125:5;
Isa 33:14; Matt 24:50,51).

Sixth. In a word, every sinner that persevereth in his wickedness,
shall not inherit the kingdom of heaven—“Know ye not that the
unrighteous shall not inherit the kingdom of God? Be not deceived:
neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor
abusers of themselves with mankind, nor thieves, nor covetous, nor
drunkards, nor revilers, nor extortioners, shall inherit the kingdom of
God.” “Let no man deceive you with vain words; for because of these
things cometh the wrath of God upon the children of disobedience” (1
Cor 6:9-12; Eph 5:5,6).

[Who are saved.] Question. But what kind of sinners shall then be
saved?

Answ. Those of all these kinds that the Spirit of God shall bring [to]
the Father by Jesus Christ; these, I say, and none but these, can be
saved, because else the sinners might be saved without the Father, or
without the Son, or without the Spirit.

Now, in all that I have said, I have not in the least suggested that
any sinner is rejected because his sins, in the nature of them, are
great; Christ Jesus came into the world to save the chief of sinners.
It is not, therefore, the greatness of, but the continuance in, sins
that indeed damneth the sinner. But I always exclude him that hath
sinned against the Holy Ghost. That it is not the greatness of sin that
excludeth the sinner is evident—

1. From the words before the text, which doth give an account of what
kind of sinners were here saved by grace, as namely, they that were
dead in trespasses and sins, those that walked in these sins,
“according to the course of this world, according to the prince of the
power of the air, the spirit that now worketh in the children of
disobedience: among whom also we all had our conversation in times past
in the lusts of our flesh, fulfilling the desires of the flesh and of
the mind; and were by nature the children of wrath, even as others”
(Eph 2:2,3).

2. It is evident also from the many sinners that we find to be saved,
by the revealed will of God. For in the Word we have mention made of
the salvation of great sinners, where their names and their sins stand
recorded for our encouragement; as, (1.) You read of Manasseh, who was
an idolater, a witch, a persecutor, yea, a rebel against the word of
God, sent unto him by the prophets; and yet this man was saved (2 Chron
33:2-13; 2 Kings 21:16). (2.) You read of Mary Magdalene, in whom were
seven devils; her condition was dreadful, yet she was saved (Luke 8:2;
John 20). (3.) You read of the man that had a legion of devils in him.
O how dreadful was his condition! and yet by grace he was saved (Mark
5:1-10). (4.) You read of them that murdered the Lord Jesus, and how
they were converted and saved (Acts 2:23). (5.) You read of the
exorcists, how they closed with Christ, and were saved by grace (Acts
19:13). (6.) You read of Saul the persecutor, and how he was saved by
grace (Acts 9:15).

Object. But, thou sayest, I am a backslider.

Answ. So was Noah, and yet he found grace in the eyes of the Lord (Gen
9:21,22). So was Lot, and yet God saved him by grace (Gen 19:35; 2
Peter 2:7-9). So was David, yet by grace he was forgiven his iniquities
(2 Sam 12:7-13). So was Solomon, and a great one too; yet by grace his
soul was saved (Psa 89:28-34). So was Peter, and that a dreadful one;
yet by grace he was saved (Matt 26:69-74; Mark 16:7; Acts 15:7-11).
Besides, for further encouragement, read Jeremiah 3, 33:25,26, 51:5,
Ezekiel 36:25, Hosea 14:1-4; and stay thyself, and wonder at the riches
of the grace of God.

Quest. But how should we find out what sinners shall be saved? All, it
seems, shall not. Besides, for aught can be gathered by what you have
said, there is as bad saved as damned, set him that hath sinned the
unpardonable sin aside.

Answ. True, there are as bad saved as damned; but to this question:
They that are effectually called, are saved. They that believe on the
Son of God shall be saved. They that are sanctified and preserved in
Christ shall be saved. They that take up their cross daily, and follow
Christ, shall be saved.

Take a catalogue of them thus: “Believe on the Lord Jesus Christ, and
thou shalt be saved” (Mark 16:16; Acts 16:31). “If thou shalt confess
with thy mouth the Lord Jesus, and shalt believe in thine heart that
God hath raised him from the dead thou shalt be saved” (Rom 10:9). Be
justified by the blood of Christ, and thou shalt be saved (Rom 5:9). Be
reconciled to God by the death of his Son, and thou shalt be saved by
his life (Rom 5:10). “And it shall come to pass, that whosoever shall
call on the name of the Lord shall be saved” (Acts 2:21).

See some other scriptures. “He shall save the humble person” (Job
22:29). “Thou wilt save the afflicted people” (Psa 18:27). “He shall
save the children of the needy” (Psa 72:4). “He shall save the souls of
the needy” (Psa 72:13). “O thou, my God, save thy servant that trusteth
in thee” (Psa 86:2). “He will fulfill the desire of them that fear him,
he also will hear their cry, and will save them” (Psa 145:19).

[Caution.] But, sinner, if thou wouldst indeed be saved, beware of
these four things—

1. Beware of delaying repentance; delays are dangerous and damnable;
they are dangerous, because they harden the heart; they are damnable,
because their tendency is to make thee outstand the time of grace (Psa
95:7; Heb 3-12).

2. Beware of resting in the word of the kingdom, without the spirit and
power of the kingdom of the gospel; for the gospel coming in word only
saves nobody, for the kingdom of God or the gospel, where it comes to
salvation, is not in word but in power (1 Thess 1:4-6; 1 Cor 4:19).

3. Take heed of living in a profession, a life that is provoking to
God; for that is the way to make him cast thee away in his anger.

4. Take heed that thy inside and outside be alike;, and both
conformable to the Word of his grace; labour to be like the living
creatures which thou mayest read of in the book of the prophet Ezekiel,
whose appearance and themselves were one 10 (Eze 10:22).

In all this, I have advertised you not to be content without the power
and Spirit of God in your hearts, for without him you partake of none
of the grace of the Father or Son, but will certainly miss of the
salvation of the soul.

QUEST. IV.—HOW IT APPEARS THAT THEY THAT ARE SAVED, ARE SAVED BY GRACE?


This fourth question requireth that some demonstration be given of the
truth of this doctrine—to wit, that they that are saved are saved by
grace.

What hath been said before hath given some demonstration of the truth;
wherefore, first repeating in few words the sum of what hath been said
already, I shall come to further proof. 1. That this is true, the
Scriptures testify, because God chose them to salvation before they had
done good (Rom 9:11). 2. Christ was ordained to be their Saviour before
the foundation of the world (Eph 1:4; 1 Peter 1:19-21). 3. All things
that concur and go to our salvation were also in the same laid up in
Christ, to be communicated in the dispensation of the fullness of
times, to them that shall be saved (Eph 1:3,4; 2 Tim 1:9; Eph 1:10;
3:8-11; Rom 8:30).

[That salvation is by grace appears in its contrivance.] Again, as
their salvation was contrived by God, so, as was said, this salvation
was undertaken by one of the three; to wit, the Son of the Father (John
1:29; Isa 48:16).

Had there been a contrivance in heaven about the salvation of sinners
on earth, yet if the result of that contrivance had been that we should
be saved by our own good deeds, it would not have been proper for an
apostle, or an angel, to say, “By grace ye are saved.” But now, when a
council is held in eternity about the salvation of sinners in time, and
when the result of that council shall be, that the Father, the Son, and
the Holy Ghost will themselves accomplish the work of this salvation,
this is grace, this is naturally grace, grace that is rich and free;
yea, this is unthought-of grace. I will say it again, this is
unthought-of grace; for who could have thought that a Saviour had been
in the bosom of the Father, or that the Father would have given him to
be the Saviour of men, since he refused to give him to be the Saviour
of angels? (Heb 2:16,17).

[Grace appears in the Son’s undertaking this work.] Again; could it
have been thought that the Father would have sent his Son to be the
Saviour, we should, in reason, have thought also that he would never
have taken the work wholly upon himself, especially that fearful,
dreadful, soul-astonishing, and amazing part thereof! Who could once
have imagined that the Lord Jesus would have made himself so poor as to
stand before God in the nauseous rags of our sins, and subject himself
to the curse and death that were due to our sin? but thus he did to
save us by grace.

“Blessed be the God and Father of our Lord Jesus Christ, who hath
blessed us with all spiritual blessings in heavenly places in Christ:
according as he hath chosen us in him before the foundation of the
world, that we should be holy and without blame before him in love:
having predestinated us unto the adoption of children by Jesus Christ
to himself, according to the good pleasure of his will, to the praise
of the glory of his grace, wherein he hath made us accepted in the
Beloved; in whom we have redemption through his blood, the forgiveness
of sins, according to the riches of his grace” (Eph 1:3-7).

[Grace appears in the terms and conditions on which salvation is made
over.] Again; if we consider the terms and conditions upon which this
salvation is made over to them that are saved, it will further appear
we are saved by grace.

1. The things that immediately concern our justification and salvation,
they are offered, yea, given to us freely, and we are commanded to
receive them by faith. Sinner, hold up thy lap. God so loved the world,
that he giveth his Son, that he giveth his righteousness, that he
giveth his Spirit, and the kingdom of heaven (John 3:16; Rom 5:17; 2
Cor 1:21,22; Luke 12:32).

2. He also giveth repentance, he giveth faith, and giveth everlasting
consolation, and good hope through grace (Acts 5:30,31; Phil 1:29; 2
Thess 2:16).

3. He giveth pardon, and giveth more grace, to keep us from sinking
into hell, than we have sin to sink us in thither (Acts 5:31; Prov
3:34; John 4:6; 1 Peter 5:5).

4. He hath made all these things over to us in a covenant of grace. We
call it a covenant of grace, because it is set in opposition to the
covenant of works, and because it is established to us in the doings of
Christ, founded in his blood, established upon the best promises made
to him, and to us by him. “For all the promises of God in him are yea,
and in him amen, to the glory of God by us” (2 Cor 1:20).

But to pass these, and to come to some other demonstrations for the
clearing of this—

Let us a little consider,

What man is, upon whom the Father, the Son, and the Spirit bestows this
grace.

1. [An enemy to God.] By nature he is an enemy to God, an enemy in his
mind. “The carnal mind is enmity against God, for it is not subject to
the law of God, neither indeed can be” (Rom 8:7; Col 1:21).

2. [A slave to sin.] So that the state of man was this—he was not only
over persuaded on a sudden to sin against God, but he drank this sin,
like water, into his very nature, mingled it with every faculty of his
soul and member of his body; by the means of which he became alienated
from God, and an enemy to him in his very heart; and wilt thou, O Lord,
as the Scripture hath it, “And dost thou open thine eyes upon such an
one?” (Job 14:3). Yea, open thy heart, and take this man, not into
judgment, but into mercy with thee?

3. [In covenant with death and hell.] Further, man by his sin had not
only given himself to be a captive slave to the devil, but, continuing
in his sin, he made head against his God, struck up a covenant with
death, and made an agreement with hell; but for God to open his eyes
upon such an one, and to take hold of him by riches of grace, this is
amazing (Isa 28:16-18).

See where God found the Jew when he came to look upon him to save
him—“As for thy nativity,” says God, “in the day thou wast born thy
navel was not cut, neither wast thou washed in water to supple thee;
thou wast not salted at all, nor swaddled at all. None eye pitied thee,
to do any of these unto thee, to have compassion upon thee; but thou
wast cast out in the open field, to the loathing of thy person, in the
day that thou wast born. And when I passed by thee, and saw thee
polluted in thine own blood, I said unto thee, when thou wast in thy
blood, Live; yea, I said unto thee, when thou wast in thy blood,
Live.—Now when I passed by thee, and looked upon thee, behold, thy time
was the time of love; and I spread my skirt over thee, and covered thy
nakedness; yea, I sware unto thee, and entered into a covenant with
thee, saith the Lord God, and thou becamest mine.” Sinner, see further
into the chapter, Ezekiel 16. All this is the grace of God; every word
in this text smells of grace.

But before I pass this, let us a little take notice of

The carriage of God to man, and again of man to God, in his conversion.

FIRST. OF GOD’S CARRIAGE TO MAN. He comes to him while he is in his
sins, in his blood; he comes to him now, not in the heat and fire of
his jealousy, but “in the cool of the day,” in unspeakable gentleness,
mercy, pity, and bowels of love; not in clothing himself with
vengeance, but in a way of entreaty, and meekly beseecheth the sinner
to be reconciled unto him (2 Cor 5:19,20).

It is expected among men that he which giveth the offence should be the
first in seeking peace; but, sinner, betwixt God and man it is not so;
not that we loved God, not that we chose God; but “God was in Christ,
reconciling the world unto himself, not imputing their trespasses unto
them.” God is the first that seeketh peace; and, as I said, in a way of
entreaty he bids his ministers pray you in Christ’s stead; “as though
God did beseech you by us, we pray you, in Christ’s stead, be ye
reconciled to God.” O sinner, wilt thou not open? Behold, God the
Father and his Son Jesus Christ stand both at the door of thy heart,
beseeching there for favour from thee, that thou wilt be reconciled to
them, with promise, if thou wilt comply, to forgive thee all thy sins.
O grace! O amazing grace! To see a prince entreat a beggar to receive
an alms would be a strange sight; to see a king entreat the traitor to
accept of mercy would be a stranger sight than that; but to see God
entreat a sinner, to hear Christ say, “I stand at the door and knock,”
with a heart full and a heaven full of grace to bestow upon him that
opens, this is such a sight as dazzles the eyes of angels. What sayest
thou now, sinner? Is not this God rich in mercy? Hath not this God
great love for sinners? Nay, further, that thou mayest not have any
ground to doubt that all this is but complementing, thou hast also here
declared that God hath made his Christ “to be sin for us, who knew no
sin, that we might be made the righteousness of God in him.” If God
would have stuck at anything, he would have stuck at the death of his
Son; but he “delivered him up for us” freely; “how shall he not with
him also freely give us all things?” (Rom 8:32). 11

But this is not all. God doth not only beseech thee to be reconciled to
him, but further, for thy encouragement, he hath pronounced, in thy
hearing, exceeding great and precious promises; “and hath confirmed it
by an oath, that by two immutable things, in which it was impossible
for God to lie, we might have a strong consolation, who have fled for
refuge to lay hold upon the hope set before us” (Heb 6:18,19; Isa 1:18;
55:6,7; Jer 51:5).

SECOND. OF MAN’S CARRIAGE TO GOD. Let us come now to the carriage of
these sinners to God, and that from the first day he beginneth to deal
with their souls, even to the time that they are to be taken up into
heaven. And,

First. To begin with God’s ordinary dealing with sinners, when at first
he ministereth conviction to them by his Word, how strangely do they
behave themselves! They love not to have their consciences touched;
they like not to ponder upon what they have been, what they are, or
what is like to become of them hereafter; such thoughts they count
unmanly, hurtful, disadvantageous; therefore “they refused to hearken,
and pulled away the shoulder, and stopped their ears, that they should
not hear” (Zech 7,11). And now they are for anything rather than the
Word; an alehouse, a whorehouse, a playhouse, sports, pleasures, sleep,
the world, and what not so they may stave12 off the power of the word
of God.

Second. If God now comes up closer to them, and begins to fasten
conviction upon the conscience, though such conviction be the first
step to faith and repentance, yea, and to life eternal, yet what shifts
will they have to forget them, and wear them off! Yea, although they
now begin to see that they must either turn or burn, 13 yet oftentimes
even then they will study to wave a present conversion: they object,
they are too young to turn yet; seven years hence time enough, when
they are old, or come upon a sick-bed. O what an enemy is man to his
own salvation! I am persuaded that God hath visited some of you often
with his Word, even twice and thrice, and you have thrown water as fast
as he hath by the Word cast fire upon your conscience. 14

Christian, what had become of thee if God had taken thy denial for an
answer, and said, Then will I carry the word of salvation to another,
and he will hear it? Sinner, turn, says God. Lord, I cannot tend15 it,
says the sinner. Turn or burn, says God. I will venture that, says the
sinner. Turn, and be saved, says God. I cannot leave my pleasures, says
the sinner: sweet sins, sweet pleasures, sweet delights, says the
sinner. But what grace is it in God thus to parley with the sinner! O
the patience of God to a poor sinner! What if God should now say, Then
get thee to thy sins, get thee to thy delights, get thee to thy
pleasures, take them for thy portion, they shall be all thy heaven, all
thy happiness, and all thy portion?

Third. But God comes again, and shows the sinner the necessity of
turning now; now or not at all; yea, and giveth the sinner this
conviction so strongly, that he cannot put it off. But behold, the
sinner has one spark of enmity still. If he must needs turn now, he
will either turn from one sin to another, from great ones to little
ones, from many to few, or from all to one, and there stop. But perhaps
convictions will not thus leave him. Why, then, he will turn from
profaneness to the law of Moses, and will dwell as long as God will let
him upon his own seeming goodness. And now observe him, he is a great
stickler for legal performance; now he will be a good neighbour, he
will pay every man his own, will leave off his swearing, the alehouse,
his sports, and carnal delights; he will read, pray, talk of Scripture,
and be a very busy one in religion, such as it is; now he will please
God, and make him amends for all the wrong he hath done him, and will
feed him with chapters, and prayers, and promises, and vows, and a
great many more such dainty dishes as these, persuading himself that
now he must needs be fair for heaven, and thinks besides that he
serveth God as well as any man in England can. 16

But all this while he is as ignorant of Christ as the stool he sits on,
and no nearer heaven than was the blind Pharisee; only he has got in a
cleaner way to hell than the rest of his neighbours are in—“There is a
generation that are pure in their own eyes, and yet is not washed from
their filthiness” (Prov 30:12).

Might not God now cut off this sinner, and cast him out of his sight;
might he not leave him here to his own choice, to be deluded by, and to
fall in his own righteousness, because he “trusteth to it, and commits
iniquity”? (Eze 33:13). But grace, preventing grace, preserves him. It
is true, this turn of the sinner, as I said, is a turning short of
Christ; but,

Fourth. God in this way of the sinner will mercifully follow him, and
show him the shortness of his performances, the emptiness of his
duties, and the uncleanness of his righteousness (Isa 28:20; 64:6).
Thus I speak of the sinner, the salvation of whose soul is graciously
intended and contrived of God; for he shall by gospel light be wearied
out of all; he shall be made to see the vanity of all, and that the
personal righteousness of Jesus Christ, and that only, is it which of
God is ordained to save the sinner from the due reward of his sins. But
behold, the sinner now, at the sight and sense of his own nothingness,
falleth into a kind of despair; for although he hath it in him to
presume of salvation, through the delusiveness of his own good opinion
of himself, yet he hath it not in himself to have a good opinion of the
grace of God in the righteousness of Christ; wherefore he concludeth,
that if salvation be alone of the grace of God, through the
righteousness of Christ, and that all of a man’s own is utterly
rejected, as to the justification of his person with God, then he is
cast away. Now the reason of this sinking of heart is the sight that
God hath given him, a sight of the uncleanness of his best performance;
the former sight of his immoralities did somewhat distress him, and
make him betake himself to his own good deeds to ease his conscience,
wherefore this was his prop, his stay; but behold, now God hath taken
this from under him, and now he falls; wherefore his best doth also now
forsake him, and flies away like the morning dew, or a bird, or as the
chaff that is driven with the whirlwind, and the smoke out of a chimney
(Hosea 9:11; 13:3). Besides, this revelation of the emptiness of his
own righteousness, brings also with it a further discovery of the
naughtiness of his heart, in its hypocrisies, pride, unbelief, hardness
of heart, deadness, and backwardness to all gospel and new-covenant
obedience, which sight of himself lies like millstones upon his
shoulders, and sinks him yet further into doubts and fears of
damnation. For, bid him now receive Christ, he answers he cannot, he
dares not. Ask him why he cannot, he will answer he has no faith, nor
hope in his heart. Tell him that grace is offered him freely, he says,
but I have no heart to receive it; besides, he finds not, as he thinks,
any gracious disposition in his soul, and therefore concludes he doth
not belong to God’s mercy, nor hath an interest in the blood of Christ,
and therefore dares not presume to believe; wherefore, as I said, he
sinks in his heart, he dies in his thoughts, he doubts, he despairs,
and concludes he shall never be saved.

Fifth. But behold, the God of all grace leaveth him not in this
distress, but comes up now to him closer than ever; he sends the Spirit
of adoption, the blessed Comforter, to him, to tell him, “God is love,”
and therefore not willing to reject the broken in heart; bids him cry
and pray for an evidence of mercy to his soul, and says, “Peradventure
you may be hid in the day of the Lord’s anger.” At this the sinner
takes some encouragement, yet he can get no more than that which will
hang upon a mere probability, which by the next doubt that ariseth in
the heart is blown quite away, and the soul left again in his first
plight, or worse, where he lamentably bewails his miserable state, and
is tormented with a thousand fears of perishing, for he hears not a
word from heaven, perhaps for several weeks together. Wherefore
unbelief begins to get the mastery of him, and takes off the very edge
and spirit of prayer, and inclination to hear the Word any longer; yea,
the devil also claps in with these thoughts, saying that all your
prayers, and hearing, and reading, and godly company which you
frequent, will rise up in judgment against you at last; therefore
better it is, if you must be damned, to choose as easy a place in hell
as you can. The soul at this, being quite discouraged, thinks to do as
it hath been taught, and with dying thoughts it begins to faint when it
goeth to prayer or to hear the word; but behold, when all hope seems to
be quite gone, and the soul concludes, I DIE, I PERISH, in comes, on a
sudden, the Spirit of God again, with some good word of God, which the
soul never thought of before, which word of God commands a calm in the
soul, makes unbelief give place, encourageth to hope and wait upon God
again; perhaps it gives some little sight of Christ to the soul, and of
his blessed undertaking for sinners. But behold, so soon as the power
of things does again begin to wear off the heart, the sinner gives
place to unbelief, questions God’s mercy, and fears damning again; he
also entertains hard thoughts of God and Christ, and thinks former
encouragements were fancies, delusions, or mere think-so’s. And why
doth not God now cast the sinner to hell for his thus abusing his mercy
and grace. O no! “He will have mercy on whom he will have mercy, and he
will have compassion on whom he will have compassion”; wherefore
“goodness and mercy shall follow him all the days of his life, that he
may dwell in the house of the Lord for ever” (Psa 23:6).

Sixth. God, therefore, after all these provocations, comes by his
Spirit to the soul again, and brings sealing grace and pardon to the
conscience, testifying to it that its sins are forgiven, and that
freely, for the sake of the blood of Christ; and now has the sinner
such a sight of the grace of God in Christ as kindly breaks his heart
with joy and comfort; now the soul knows what it is to eat promises; it
also knows what it is to eat and drink the flesh and blood of Jesus
Christ by faith; now it is driven by the power of his grace to its
knees, to thank God for forgiveness of sins and for hopes of an
inheritance amongst them that are sanctified by faith which is in
Christ; now it hath a calm and sunshine; now “he washeth his steps with
butter, and the rock pours him out rivers of oil” (Job 29:6).

Seventh. But after this, perhaps the soul grows cold again, it also
forgets this grace received, and waxeth carnal, begins again to itch
after the world, loseth the life and savour of heavenly things, grieves
the Spirit of God, woefully backslides, casteth off closet duties
quite, or else retains only the formality of them, is a reproach to
religion, grieves the hearts of them that are awake, and tender of
God’s name, &c. But what will God do now? Will he take this advantage
to destroy the sinner? No. Will he let him alone in his apostasy? No.
Will he leave him to recover himself by the strength of his now
languishing graces? No. What then? Why, he will seek this man out till
he finds him, and bring him home to himself again: “For thus saith the
Lord God, Behold, I, even I, will both search my sheep, and seek them
out. As a shepherd seeketh out his flock in the day that he is among
the sheep that are scattered; so will I seek out my sheep, and will
deliver them out of all places where they have been scattered.—I will
seek that which was lost, and bring again that which was driven away,
and will bind up that which was broken, and will strengthen that which
was sick” (Eze 34:11,16).

Thus he dealt with the man that went down from Jerusalem to Jericho,
and fell among thieves; and thus he dealt with the prodigal you read of
also (Luke 10:30-35; 15:20).

Of God’s ordinary way of fetching the backslider home I will not now
discourse—namely, whether he always breaketh his bones for his sins, as
he broke David’s; or whether he will all the days of their life, for
this, leave them under guilt and darkness; or whether he will kill them
now, that they may not be damned in the day of judgment, as he dealt
with them at Corinth (1 Cor 11:30-32). He is wise, and can tell how to
embitter backsliding to them he loveth. He can break their bones, and
save them; he can lay them in the lowest pit, in darkness, in the deep,
and save them; he can slay them as to this life, and save them. And
herein again appears wonderful grace, that “Israel is not forsaken, nor
Judah of his God, though their land was filled with sin against the
Holy One of Israel” (Jer 51:5).

Eighth. But suppose God deals not either of these ways with the
backslider, but shines upon him again, and seals up to him the
remission of his sins a second time, saying, “I will heal their
backslidings, and love them freely,” what will the soul do now? Surely
it will walk humbly now, and holily all its days. It will never
backslide again, will it? It may happen it will not, it may happen it
will; it is just as his God keeps him; for although his sins are of
himself, his standing is of God; I say, his standing, while he stands,
and his recovery, if he falls, are both of God; wherefore, if God
leaves him a little, the next gap he finds, away he is gone again. “My
people,” says God, “are bent to backsliding from me.” How many times
did David backslide; yea, Jehoshaphat and Peter! (2 Sam 11,24; 2 Chron
19:1-3; 20:1-5; Matt 26:69-71; Gal 2:11-13). As also in the third of
Jeremiah it is said, “But thou hast played the harlot with many lovers,
yet return unto me, saith the Lord” (verse 1). Here is grace! So many
time as the soul backslides, so many times God brings him again—I mean,
the soul that must be saved by grace—he renews his pardons, and
multiplies them. “Lo, all these things worketh God oftentimes with man”
(Job 33:29).

Ninth. But see yet more grace. I will speak here of heart-wanderings,
and of daily miscarriages—I mean, of these common infirmities that are
incident to the best of saints, and that attend them in their best
performances; not that I intend, for I cannot, mention them
particularly, that would be a task impossible; but such there are,
worldly thoughts, unclean thoughts, too low thoughts of God, of Christ,
of the Spirit, words, ways, and ordinances of God, by which a Christian
transgresses many times; may I not say, sometimes many hundred times a
day; yea, for aught I know, there are some saints, and them not
long-lived either, that must receive, before they enter into life,
millions of pardons from God for these; and every pardon is an act of
grace, through the redemption that is in Christ’s blood. 17

Seventy times seven times a day we sometimes sin against our brother;
but how many times, in that day, do we sin against God? Lord, “who can
understand his errors? cleanse thou me from secret faults” [sins], said
David. And again, “If thou, Lord, shouldest mark iniquities, O Lord,
who shall stand? But there is forgiveness with thee that thou mayest be
feared” (Matt 18:21,22; Psa 19:12; 130:3,4).

But to mention some of them. Sometimes they question the very being of
God, or foolishly ask how he came to be at first; sometimes they
question the truth of his Word, and suspect the harmony thereof,
because their blind hearts and dull heads cannot reconcile it; yea, all
fundamental truths lie open sometimes to the censure of their unbelief
and atheism; as, namely, whether there be such an one as Christ, such a
thing as the day of judgment, or whether there will be a heaven or hell
hereafter, and God pardons all these by his grace. When they believe
these things, even then they sin, by not having such reverent, high,
and holy thoughts of them as they ought; they sin also by having too,
too good thoughts of themselves, of sin, and the world; sometimes, let
me say, often, they wink too much at known sin, they bewail not, as
they should, the infirmities of the flesh; the itching inclinations
which they find in their hearts after vanity go too often from them
unrepented of. I do not say but they repent them in the general. But
all these things, O how often doth God forgive, through the riches of
his grace!

They sin by not walking answerably to mercies received; yea, they come
short in their thanks to God for them, even then when they most
heartily acknowledge how unworthy they are of them; also, how little of
the strength of them is spent to his praise, who freely poureth them
into their bosoms; but from all these sins are they saved by grace.
They sin in their most exact and spiritual performance of duties; they
pray not, they hear not, they read not, they give not alms, they come
not to the Lord’s table, or other holy appointments of God, but in and
with much coldness, deadness, wanderings of heart, ignorance,
misapprehensions, &c. They forget God while they pray unto him; they
forget Christ while they are at his table; they forget his Word even
while they are reading of it.

How often do they make promises to God, and afterwards break them! Yea,
or if they keep promise in show, how much doth their heart even grudge
the performing of them; how do they shuck18 at the cross; and how
unwilling are they to lose that little they have for God, though all
they have was given them to glorify him withal! 19

All these things, and a thousand times as many more, dwell in the flesh
of man; and they may as soon go away from themselves as from these
corruptions; yea, they may sooner cut the flesh from their bones than
these motions of sin from their flesh; these will be with them in every
duty—I mean, some or other of them; yea, as often as they look, or
think, or hear, or speak. These are with them, especially when the man
intends good in so doing: “When I would do good,” says Paul, “evil is
present with me.” And God himself complains that “every imagination of
the thoughts of the heart of man is only evil,” and that “continually”
(Rom 7:21; Gen 6:5).

By these things, therefore, we continually defile ourselves, and every
one of our performances—I mean, in the judgment of the law—even mixing
iniquity with those things which we hallow unto the Lord. “For from
within, out of the heart of men, proceed evil thoughts, adulteries,
fornications, murders, thefts, covetousness, wickedness, deceit,
lasciviousness, an evil eye, blasphemy, pride, foolishness; all these
evil things come from within, and defile the man” (Mark 7:21-23). Now
what can deliver the soul from these but grace? “By grace ye are
saved.” QUEST. V.—WHAT MIGHT BE THE REASON MOVED GOD TO ORDAIN AND
CHOOSE TO SAVE THOSE THAT HE SAVETH BY HIS GRACE, RATHER THAN BY ANY
OTHER MEANS?

I come now to answer the fifth question; namely, to show why God saveth
those that he saveth by grace, rather than by any other means.

First. God saveth us by grace, because since sin is in the world, he
can save us no other way; sin and transgression cannot be removed but
by the grace of God through Christ; sin is the transgression of the law
of God, who is perfectly just. Infinite justice cannot be satisfied
with the recompence that man can make; for if it could, Christ Jesus
himself needed not to have died; besides, man having sinned, and
defiled himself thereby, all his acts are the acts of a defiled man;
nay, further, the best of his performances are also defiled by his
hands; these performances, therefore, cannot be a recompence for sin.
Besides, to affirm that God saveth defiled man for the sake of his
defiled duties—for so, I say, is every work of his hand—what is it but
to say, God accepteth of one sinful act as a recompence and
satisfaction for another? (Hag 2:14). But God, even of old, hath
declared how he abominates imperfect sacrifices, therefore we can by no
means be saved from sin but by grace (Rom 3:24).

Second. To assert that we may be saved any other way than by the grace
of God, what is it but to object against the wisdom and prudence of
God, wherein he aboundeth towards them whom he hath saved by grace?
(Eph 1:5-8). His wisdom and prudence found out no other way, therefore
he chooseth to save us by grace.

Third. We must be saved by grace, because else it follows that God is
mutable in his decrees, for so hath he determined before the foundation
of the world; therefore he saveth us not, nor chooseth to save us by
any other way, than by grace (Eph 1:3,4; 3:8-11; Rom 9:23).

Fourth. If man should be saved any other way than by grace, God would
be disappointed in his design to cut off boasting from his creature;
but God’s design to cut off boasting from his creature cannot be
frustrated or disappointed; therefore he will save man by no other
means than by grace; he, I say, hath designed that no flesh should
glory in his presence, and therefore he refuseth their works; “Not of
works, lest any man should boast.” “Where is boasting then? It is
excluded. By what law? of works? Nay; but by the law of faith” (Eph
2:8,9; Rom 3:24-28).

Fifth. God hath ordained that we should be saved by grace, that he
might have the praise and glory of our salvation; that we should be “to
the praise of the glory of his grace, wherein he hath made us accepted
in the Beloved” (Eph 1:6). Now God will not lose his praise, and his
glory he will not give to another; therefore God doth choose to save
sinners but by his grace.

Sixth. God hath ordained, and doth choose to save us by grace, because,
were there another way apparent, yet this is the way that is safest,
and best secureth the soul. “Therefore it is of faith, that it might be
by grace; to the end the promise [the promise of eternal inheritance,
(Heb 9:14-16)] might be sure to all the seed” (Rom 4:16). No other way
could have been sure. This is evident in Adam, the Jews, and, I will
add, the fallen angels, who being turned over to another way than
grace, you see in short time what became of them.

To be saved by grace supposeth that God hath taken the salvation of our
souls into his own hand; and to be sure it is safer in God’s hand than
ours. Hence it is called the salvation of the Lord, the salvation of
God, and salvation, and that of God.

When our salvation is in God’s hand, himself is engaged to accomplish
it for us. 1. Here is the mercy of God engaged for us (Rom 9:15). 2.
Here is the wisdom of God engaged for us (Eph 1:7,8). 3. Here is the
power of God engaged for us (1 Peter 1:3-5). 4. Here is the justice of
God engaged for us (Rom 3:24,25). 5. Here is the holiness of God
engaged for us (Psa 89:30-35). 6. Here is the care of God engaged for
us, and his watchful eye is always over us for our good (1 Peter 5:7;
Isa 27:1-3).

What shall I say? Grace can take us into favour with God, and that when
we are in our blood (Eze 16:7,8). Grace can make children of us, though
by nature we have been enemies to God (Rom 9:25,26). Grace can make
them God’s people which were not God’s people (1 Peter 2:9,10). Grace
will not trust our own salvation in our own hands—“He putteth no trust
in his saints” (Job 15:15). Grace can pardon our ungodliness, justify
us with Christ’s righteousness; it can put the spirit of Jesus Christ
within us, it can help us up when we are down, it can heal us when we
are wounded, it can multiply pardons, as we, through frailty, multiply
transgressions.

What shall I say? Grace and mercy are everlasting. They are built up
for ever. They are the delight of God. They rejoice against judgment.
And therefore it is the most safe and secure way of salvation, and
therefore hath God chosen to save us by his grace and mercy rather than
any other way (Isa 43:25; Rom 3:24,25; Isa 44:2,4; Psa 37:23; Luke
10:33,34; Isa 55:7,8; Psa 136; 89:2; Mal 3:18; James 2:13).

Seventh. We must be saved by the grace of God, or else God will not
have his will. They that are saved are “predestinated unto the adoption
of children by Jesus Christ to himself, according to the good pleasure
of his will, to the praise of the glory of his grace” (Eph 1:5,6).

1. But if it be his will that men should be saved by grace, then to
think of another way is against the will of God. Hence they that seek
to establish their own righteousness are such as are accounted to stand
out in defiance against, and that do not submit to, the righteousness
of God—that is, to the righteousness that he hath willed to be that
through which alone we are saved by grace (Rom 10:3).

2. If it be his will that men should be saved through grace, then it is
his will that men should be saved by faith in that Christ who is the
contrivance of grace; therefore they that have sought to be justified
another way have come short of, and perished notwithstanding, that
salvation that is provided of God for men by grace (Rom 9:31-33).

3. God is not willing that faith should be made void, and the promise
of none effect; therefore they of the righteousness of the law are
excluded: “for if the inheritance be of the law, it is no more of
promise, but God gave it to Abraham by promise” (Rom 4:14 Gal 3:18).

4. God is not willing that men should be saved by their own natural
abilities; but all the works of the law which men do to be saved by,
they are the works of men’s natural abilities, and are therefore called
the work of the flesh, but God is not willing that men should be saved
by these, therefore no way but by his grace (Rom 4:1; Gal 3:1-3; Phil
3:3).

Eighth. We must be saved by grace, or else the main pillars and
foundations of salvation are not only shaken, but overthrown—to wit,
election, the new covenant, Christ, and the glory of God; but these
must not be overthrown; therefore we must be saved by grace.

1. Election, which layeth hold of men by the grace of God, God hath
purposed that that shall stand—the election of God standeth sure;
therefore men must be saved by virtue of the election of grace (Rom
9:11; 2 Tim 2:19).

2. The covenant of grace, that must stand—“Brethren, I speak after the
manner of men. Though it be but a man’s covenant, yet if it be
confirmed [as this is, by the death of the testator, (Heb 9:16,17)] no
man disannulleth, or addeth thereto”; therefore man must be saved by
virtue of a covenant of grace (Gal 3:15).

3. Christ, who is the gift of the grace of God to the world, he must
stand, because he is a sure foundation, “the same yesterday, to-day,
and for ever”; therefore men must be saved by grace, through the
redemption that is in Christ (Isa 28:16; Heb 13:8).

4. God’s glory, that also must stand; to wit, the glory of his grace;
for that he will not give to another; therefore men must so be saved
from the wrath to come, that in their salvation praise may redound to
the glory of his grace.

Ninth. There can be but one will the master in our salvation; but that
shall never be the will of man, but of God; therefore man must be saved
by grace (John 1:13; Rom 9:16).

Tenth. There can be but one righteousness that shall save a sinner; but
that shall never be the righteousness of men, but of Christ (therefore
men must be saved by grace), that imputeth this righteousness to whom
he will.

Eleventh. There can be but one covenant by which men must be saved; but
that shall never be the covenant of the law, for the weakness and
unprofitableness thereof; therefore men must be saved by the covenant
of grace, by which God will be merciful to our unrighteousnesses, and
our sins and iniquities will remember no more (Heb 8:6-13).

POSTSCRIPT.


A few words by way of use, and so I shall conclude.

THE FIRST USE.


First. Is the salvation of the sinner by the grace of God? Then here
you see the reason why God hath not respect to the personal virtues of
men in the bringing of them to glory. Did I say, personal virtues? How
can they have any to Godward that are enemies to him in their minds by
wicked works? Indeed, men one to another seem to be, some better, some
worse, by nature, but to God they are all alike, dead in trespasses and
sins. 20

We will, therefore, state it again—Are men saved by grace? Then here
you may see the reason why conversion runs at that rate among the sons
of men, that none are converted for their good deeds, nor rejected for
their bad, but even so many of both, and only so many, are brought home
to God as grace is pleased to bring home to him.

1. None are received for their good deeds; for then they would not be
saved by grace, but by works. Works and grace, as I have showed, are in
this matter opposite each to other; if he be saved by works, then not
by grace; if by grace, then not by works (Rom 11). That none are
received of God for their good deeds is evident, not only because he
declares his abhorrence of the supposition of such a thing, but hath
also rejected the persons that have at any time attempted to present
themselves to God in their own good deeds for justification. This I
have showed you before.

2. Men are not rejected for their bad deeds. This is evident by
Manasseh, by the murderers of our Lord Jesus Christ, by the men that
you read of in the nineteenth of the Acts, with many others, whose sins
were of as deep a dye as the sins of the worst of men (2 Chron 33:2,13;
Acts 2:23,41; 19:19).

Grace respecteth, in the salvation of a sinner, chiefly the purpose of
God; wherefore those that it findeth under that purpose, those it
justifies freely, through the redemption that is in Jesus Christ. At
Saul’s conversion, Ananias of Damascus brought in a most dreadful
charge against him to the Lord Jesus Christ, saying, “Lord, I have
heard by many of this man, how much evil he hath done to thy saints at
Jerusalem; and here he hath authority from the chief priests to bind
all that call on thy name.” But what said the Lord unto him? “Go thy
way, for he is a chosen vessel unto me” (Acts 9:13-15). This man’s
cruelty and outrage must not hinder his conversion, because he was a
chosen vessel. Men’s good deeds are no argument with God to convert
them; men’s bad deeds are no argument with him to reject them. I mean,
those that come to Christ, by the drawings of the Father; besides,
Christ also saith, “I will in no wise cast” such “out.” (John 6:37-44).

Second. Is the salvation of the sinner by the grace of God? Then here
you see the reason why some sinners, that were wonderfully averse to
conversion by nature, are yet made to stoop to the God of their
salvation. Grace takes them to do, because grace hath designed them to
this very thing. Hence some of the Gentiles were taken from among the
rest; God granted them repentance unto life, because he had taken them
from among the rest, both by election and calling, for his name (Acts
11:18; 15:14). These men that were not a people, are thus become the
people of God; these men that were not beloved for their works, were
yet beloved by the grace of God. “I will call them my people which were
not my people; and her beloved which was not beloved.” But their minds
are averse. But are they the people on whom God doth magnify the riches
of his grace? Why, then, they shall be, in the day of his power, made
willing, and be able to believe through grace (Psa 110:3; Rom 9:25;
Acts 18:27). But doth the guilt and burden of sin so keep them down
that they can by no means lift up themselves? Why, God will, by the
exceeding greatness of that power by which he raised Christ from the
dead, work in their souls also by the Spirit of grace, to cause them to
believe and to walk in his ways (Eph 1:18-20).

Paul tells us, in that epistle of his to the Corinthians, that it was
by grace he was what he was—“By the grace of God I am what I am,” says
he, “and his grace which was bestowed upon me was not in vain” (1 Cor
15:10). This man kept always in his mind a warm remembrance of what he
was formerly by nature, and also how he had added to his vileness by
practice; yea, moreover, he truly concluded in his own soul, that had
not God, by unspeakable grace, put a stop to his wicked proceedings, he
had perished in his wickedness; hence he lays his call and conversion
at the door of the grace of God—“When it pleased God,” says he, “who
separated me from my mother’s womb, and called me by his grace, to
reveal his Son in me” (Gal 1:15,16). and hence it is, again, that he
saith, “He obtained grace and apostleship”; grace to convert his soul,
and the gifts and authority of an apostle, to preach the gospel of the
grace of God.

This blessed man ascribes all to the grace of God. 1. His call he
ascribes to the grace of God. 2. His apostleship he ascribes to the
grace of God. 3. And all his labour in that charge he also ascribes to
the grace of God.

This grace of God it was that which saved from the beginning. 1. Noah
found grace in the eyes of the Lord, and was therefore converted and
preserved from the flood (Gen 6:8). 2. Abraham found grace in the sight
of the Lord, and therefore he was called out of his country (Gen
12:1,2). 3. Moses found grace in the eyes of the Lord, and therefore he
must not be blotted out of God’s book (Exo 33:12,17).

Neither may it be imagined that these men were, before grace laid hold
on them, better than other men; for then they would not have been saved
by grace; grace should not have had the dominion and glory of their
salvation. But, as Paul says of himself, and of those that were saved
by grace in his day, “What then? are we better than they? No, in no
wise; for we have before proved both Jews and Gentiles that they are
all under sin” (Rom 3:9). So it may be said of these blessed ones; for
indeed this conclusion is general, and reacheth all the children of
men, Christ Jesus alone only excepted. But,

Third. Is the salvation of the sinner by the grace of God? Then here
you may see the reason why one backslider is recovered, and another
left to perish in his backsliding.

There was grace for Lot, but none for his wife; therefore she was left
in her transgression, but Lot was saved notwithstanding. There was
grace for Jacob, but none for Esau; therefore Esau was left in his
backsliding, but Jacob found mercy notwithstanding. There was grace for
David, but none for Saul; therefore David obtained mercy, and Saul
perished in his backsliding. There was grace for Peter, but none for
Judas; therefore Judas is left to perish in his backsliding, and Peter
is saved from his sin. That text stands good to none but those that are
elect by grace—“Sin shall not have dominion over you; for ye are not
under the law, but under grace” (Rom 6:14).

It will be said, repentance was found in one, but not in the other.
Well, but who granted and gave the one repentance; The Lord turned, and
looked upon Peter; he did not turn and look upon Judas; yea, the Lord
told Peter before he fell that he should follow him to the kingdom of
heaven, but told him that he should deny him first; but withal told him
also he should not let his heart be troubled, that is, utterly
dejected, for he would go and prepare a place for him, and come again
and receive him to himself (John 13:36-38; 14:1-3). That is a blessed
word of God, “The steps of a good man are ordered by the Lord, and he
delighteth in his way. Though he fall, he shall not be utterly cast
down; for the Lord upholdeth him with his hand” (Psa 37:23,24).

THE SECOND USE.


My second use shall be to them that are dejected in their souls at the
sight and sense of their sins.

First. Are they that are saved, saved by grace? Then they that would
have their guilty consciences quieted, they must study the doctrine of
grace.

It is Satan’s great design either to keep the sinner senseless of his
sins, or if God makes him sensible of them, then to hide and keep from
his thoughts the sweet doctrine of the grace of God, by which alone the
conscience getteth health and cure; “for everlasting consolation, and
good hope” is given “through grace” (1 Thess 2:16). How then shall the
conscience of the burdened sinner by rightly quieted, if he perceiveth
not the grace of God?

Study, therefore, this doctrine of the grace of God. Suppose thou hast
a disease upon thee which is not to be cured but by such or such
medicines, the first step to thy cure is to know the medicines. I am
sure this is true as to the case in hand; the first step to the cure of
a wounded conscience is for thee to know the grace of God, especially
the grace of God as to justification from the curse in his sight.

A man under a wounded conscience naturally leaneth to the works of the
law, and thinks God must be pacified by something that he should do,
whereas the Word says, “I will have mercy and not sacrifice: for I am
not come to call the righteous, but sinners to repentance” (Matt 9:13).

Wherefore thou must study the grace of God. “It is a good thing,” saith
the apostle, “that the heart be established with grace”; thereby
insinuating that there is no establishment in the soul that is right
but by the knowledge of the grace of God (Heb 13:9).

I said, that when a man is wounded in his conscience, he naturally
leaneth to the works of the law; wherefore thou must therefore be so
much the more heedful to study the grace of God; yea, so to study it as
rightly, not only in notion, but in thy practices, to distinguish it
from the law. “The law was given by Moses, but grace and truth came by
Jesus Christ” (John 1:17). Study it, I say, so as to distinguish it,
and that, not only from the law, but from all those things that men
blasphemously call this grace of God.

There are many things which men call the grace of God, that are not.

1. The light and knowledge that are in every man. 2. That natural
willingness that is in man to be saved. 3. That power that is in man by
nature to do something, as he thinketh, towards his own salvation.

I name these three; there are also many other which some will have
entitled the grace of God. But do thou remember that the grace of God
is his goodwill and great love to sinners in his Son Jesus Christ; “by
the which” good “will we are sanctified, through the offering of the
body of Jesus Christ once for all” (Heb 10:10).

Again; when thou hast smelt out this grace of God, and canst
distinguish it from that which is not, then labour to strengthen thy
soul with the blessed knowledge of it. “Thou therefore, my son,” said
Paul, “be strong in the grace that is in Christ Jesus” (2 Tim 2:1).
Fortify thy judgment and understanding; but especially labour to get
down all into thy conscience, that that may be “purged from dead works,
to serve the living God.”

[Second.] And to enforce this use upon thee yet further, consider, a
man gets yet more advantage by the knowledge of, and by growing strong
in, this grace of God.

1. It ministereth to him matter of joy; for he that knows this grace
aright, he knows God is at peace with him, because he believeth in
Jesus Christ, who by grace tasted death for every man; “by whom also we
have access by faith into this grace wherein we stand, and rejoice in
hope of the glory of God” (Rom 5:2). And indeed what joy or what
rejoicing is like rejoicing here? To rejoice in hope of the glory of
God, it is to rejoice in hope to enjoy him for ever, with that eternal
glory that is in him.

2. As it manifesteth matter of joy and rejoicing, so it causeth much
fruitfulness in all holiness and godliness. “For the grace of God that
bringeth salvation hath appeared to all men, teaching us that, denying
ungodliness and worldly lusts, we should live soberly, righteously, and
godly in this present world” (Titus 2:11,12). Yea, it so naturally
tendeth this way, that it can no sooner appear to the soul, but it
causeth this blessed fruit in the heart and life. “We ourselves also
were sometimes foolish, disobedient, deceived, serving divers lusts and
pleasures, living in malice and envy, hateful, and hating one another.
But after that the kindness and love of God our Saviour appeared”—what
then? Why then, he that believeth, being justified by his grace, and
expecting to be an heir according to the hope of eternal life, is
“careful to maintain good works” (Titus 3:3-8). See also that in Paul’s
epistle to the Colossians—“We give thanks,” says he, “to God and the
Father of our Lord Jesus Christ, praying always for you, since we heard
of your faith in Christ Jesus, and of the love which ye have to all the
saints, for the hope which is laid up for you in heaven, whereof ye
heard before in the word of the truth of the gospel; which is come unto
you, as it is in all the world; and bringeth forth fruit, as it doth
also in you, since the day ye heard of it, and knew the grace of God in
truth” (Col 1:3-6).

3. The knowledge of, and strength that comes by, the grace of God is a
sovereign antidote against all, and all manner of delusions that are or
may come into the world. Wherefore Peter, exhorting the believers to
take heed that they were not carried away with the errors of the
wicked, and so fall from their own steadfastness, adds, as their only
help, this exhortation—“But grow in grace, and in the knowledge of our
Lord and Saviour Jesus Christ” (2 Peter 3:18).

(1.) Suppose it should be urged, that man’s own righteousness saveth
the sinner; why, then, we have this at hand—God “hath saved us, and
called us, not according to our works, but according to his own purpose
and grace, which was given us in Christ” &c. (2 Tim 1:9).

(2.) Suppose it should be urged, that by the doctrine of free grace we
must not understand God’s extending free forgiveness as far as we have
or do sin; the answer is—“But where sin abounded, grace did much more
abound: that as sin hath reigned unto death, even so might grace reign
through righteousness,” through the justice of God being satisfied by
his Son, “unto eternal life” (Rom 5:20,21).

(3.) Suppose it should be urged, that this is a doctrine tending to
looseness and lasciviousness; the answer is ready—“What shall we say
then? Shall we continue in sin, that grace may abound? God forbid. How
shall we, that are dead to sin, live any longer therein?” for the
doctrine of free grace believed is the most sin-killing doctrine in the
world (Rom 6:1,2).

(4.) Suppose men should attempt to burden the church of God with
unnecessary ceremonies, and impose them, even as the false apostles21
urged circumcision of old, saying, Unless you do these things, ye
cannot be saved; why, the answer is ready—“Why tempt ye God, to put a
yoke upon the necks of the disciples, which neither our fathers nor we
were able to bear? But we believe that through the grace of the Lord
Jesus Christ we shall be saved, even as they” (Acts 15:1,10,11). But
not to enlarge, 22

[Third.] This doctrine, “By grace ye are saved,” it is the only remedy
against despairing thoughts at the apprehension of our own
unworthiness; as,

1. Thou criest out, O cursed man that I am! my sins will sink me into
hell.

Answ. Hold, man; there is a God in heaven that is “the God of all
grace” (1 Peter 5:10). Yet thou art not the man of all sin. If God be
the God of all grace, then if all the sins in the world were thine, yet
the God of all grace can pardon, or else it should seem that sin is
stronger in a man penitent, to damn, than the grace of God can be to
save.

2. But my sins are of the worst sort—blasphemy, adultery, covetousness,
murder, &c.

Answ. “All manner of sins and blasphemy shall be forgiven unto men,
wherewithsoever they shall blaspheme.—Let the wicked forsake his way,
and the unrighteous man his thoughts; and let him return unto the Lord,
and he will have mercy upon him; and to our God, for he will abundantly
pardon” (Matt 12:31; Mark 3:28; Isa 55:7,8).

3. But I have a stout and rebellious heart, a heart that is far from
good.

Answ. “Hearken unto me,” saith God, “ye stout-hearted, that are far
from righteousness: I bring near my righteousness”; that is, the
righteousness of Christ, by which stout-hearted sinners are justified,
though ungodly (Isa 46:12,13; Phil 3:7,8; Rev 4:5).

4. But I have a heart as hard as any stone.

Answ. “A new heart also will I give you,” says God, “and a new spirit
will I put within you: and I will take away the stony heart out of your
flesh, and I will give you a heart of flesh” (Eze 36:26).

5. But I am as blind as a beetle; I cannot understand anything of the
gospel.

Answ. “I will bring the blind by a way that they know not; I will lead
them in paths that they have not known: I will make darkness light
before them, and crooked things straight. These things will I do unto
them, and not forsake them” (Isa 42:16).

6. But my heart will not be affected with the sufferings and blood of
Christ.

Answ. “I will pour upon the house of David, and upon the inhabitants of
Jerusalem, the Spirit of grace and of supplications: and they shall
look upon me whom they have pierced, and they shall mourn for him, as
one mourneth for his only son, and shall be in bitterness for him, as
one that is in bitterness for his first-born” (Zech 12:10).

7. But though I see what is like to become of me if I find not Christ,
yet my spirit, while I am thus, will be running after vanity,
foolishness, uncleanness, wickedness.

Answ. “Then will I sprinkle clean water upon you, and ye shall be
clean: from all your filthiness, and from all your idols will I cleanse
you” (Eze 36:25).

8. But I cannot believe in Christ.

Answ. But God hath promised to make thee believe. “I will also leave in
the midst of thee an afflicted and poor people, and they shall trust in
the name of the Lord.” And again, “There shall be a root of Jesse, and
he that shall rise to reign over the Gentiles, in him shall the
Gentiles trust” (Zeph 3:12; Rom 15:12).

9. But I cannot pray to God for mercy.

Answ. But God hath graciously promised a spirit of prayer—“Yea, many
people and strong nations shall come to seek the Lord of hosts in
Jerusalem, and to pray before the Lord.—They shall call on my name, and
I will hear them: I will say, It is my people; and they shall say, The
Lord is my God” (Zech 8:22; 12:10; 13:9).

10. But I cannot repent. Answ. “The God of our fathers raised up Jesus,
whom ye slew and hanged on a tree. Him hath God exalted with his right
hand to be a Prince and a Saviour, for to give repentance to Israel,
and forgiveness of sins” (Acts 5:30,31).

Thus might I enlarge, for the holy Bible is full of this exceeding
grace of God. O these words, “I will” and “you shall”! they are the
language of a gracious God; they are promises by which our God has
engaged himself to do that for poor sinners which would else be left
undone for ever.

THE THIRD USE.


Are they that are saved, saved by grace? Then let Christians labour to
advance God’s grace. FIRST. In heart. SECOND. In life.

FIRST. In heart; and that in this manner—

First. Believe in God’s mercy through Jesus Christ, and so advance the
grace of God; I mean, venture heartily, venture confidently, for there
is a sufficiency in the grace of God. Abraham magnified the grace of
God when “he considered not his own body now dead,—neither yet the
deadness of Sarah’s womb: he staggered not at the promise of God
through unbelief; but was strong in faith, giving glory to God” (Rom
4:19,20).

Second. Advance it by heightening of it in thy thoughts. Have always
good and great thoughts of the grace of God; narrow and slender
thoughts of it are a great disparagement to it.

And to help thee in this matter, consider—1. This grace is compared to
a sea—“And thou will cast all their sins into the depths of the sea”
(Micah 7:19). Now a sea can never be filled by casting into it. 23

2. This grace is compared to a fountain, to an open fountain—“In that
day there shall be a fountain opened to the house of David, and to the
inhabitants of Jerusalem, for sin and for uncleanness.” Now a fountain
can never be drawn dry (Zech 12:1). 3. The Psalmist cries out
concerning the grace and mercy of God, “It endureth for ever”; he says
so twenty-six times in one psalm. Surely he saw a great deal in it,
surely he was taken a great deal with it (Psa 136). 4. Paul says the
God of all grace can do more than “we ask or think” (Eph 3:20). 5.
Therefore as God’s Word says, so thou shouldst conclude of the grace of
God.

Third. Come boldly to the throne of grace by hearty prayer; for this is
the way also to magnify the grace of God. This is the apostle’s
exhortation, “Let us therefore come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in time of need” (Heb
4:16). See here a little, and wonder.

We have been all this while discoursing of the grace of God; and now we
are come to his throne, as Job says, “even to his seat”; and behold,
“that is a throne of grace.” O, when a God of grace is upon a throne of
grace, and a poor sinner stands by and begs for grace, and that in the
name of a gracious Christ, in and by the help of the Spirit of grace,
can it be otherwise but such a sinner must obtain mercy and grace to
help in time of need? But not to forget the exhortation, “Come boldly.”
Indeed, we are apt to forget this exhortation; we think, seeing we are
such abominable sinners, we should not presume to come boldly to the
throne of grace; but yet so we are bidden to do; and to break a
commandment here is as bad as to break it in another place.

You may ask me, What is it to come boldly? [I] answer—

1. It is to come confidently—“Let us draw near with a true heart, in
full assurance of faith, having our hearts sprinkled from an evil
conscience, and our bodies washed with pure water” (Heb 10:22).

2. To come boldly, it is to come frequently—“At morning, at noon, and
at night, will I pray.” We use to count them bold beggars that come
often to our door.

3. To come boldly, it is to ask for great things when we come. That is
the bold beggar that will not only ask, but also choose the thing that
he asketh.

4. To come boldly, it is to ask for others as well as ourselves, to beg
mercy and grace for all the saints of God under heaven as well as for
ourselves—“Praying always with all prayer and supplication in the
Spirit—for all saints” (Eph 6:18).

5. To come boldly, it is to come and take no nay; thus Jacob came to
the throne of grace—“I will not let thee go except thou bless me” (Gen
32:26).

6. To come boldly, it is to plead God’s promises with him both in a way
of justice and mercy, and to take it for granted God will give
us—because he hath said it—whatever we ask in the name of his Son.

Fourth. Labour to advance God’s grace in thy heart, by often admiring,
praising, and blessing God in secret for it; God expects it—“Whoso
offereth praise glorifieth me,” says he. “By Jesus Christ therefore let
us offer the sacrifice of praise to God continually; that is, the fruit
of our lips, giving thanks to his name” (Psa 50:23; Heb 13:15).

SECOND. [In life.] But again; as we should advance this grace in our
hearts, so we should do it in our life. We should in our conversation
adorn the doctrine of God our Saviour in all things. It is a great word
of the apostle, “Only let your conversation be as it becometh the
gospel of Christ,” which is the gospel of the grace of God (Phil 1:27).
God expecteth that there should in our whole life be a blessed tang24
of the gospel, or that in our life among men there should be preached
to them the grace of the gospel of God.

The gospel shows us that God did wonderfully stoop and condescend for
our good; and to do accordingly, it is to stoop and condescend to
others.

The gospel shows us that there was abundance of pity, love, bowels, and
compassion in God towards us; and accordingly we should be full of
bowels, pity, love, and compassion to others.

The gospel shows us that in God there is a great deal of willingness to
do good to others.

The gospel shows us that God acteth towards us according to his truth
and faithfulness, and so should we be in all our actions one to
another.

By the gospel, God declares that he forgiveth us ten thousand talents,
and we ought likewise to forgive our brother the hundred pence.

And now, before I conclude this use, let me give you a few
heart-endearing considerations to this so good and so happy a work.

[Heart-endearing Considerations.]

First. Consider, God hath saved thee by his grace. Christian, God hath
saved thee, thou hast escaped the lion’s mouth, thou art delivered from
wrath to come; advance the grace that saves thee, in thy heart and
life.

Second. Consider, God left millions in their sins that day he saved
thee by his grace; he left millions out, and pitched upon thee; it may
be hundreds also, yea, thousands, were in the day of thy conversion
lying before him under the preaching of the word as thou wert, yet he
took thee. 25 Considerations of this nature affected David much; and
God would have them affect thee, to the advancing of his grace in thy
life and conversation (Psa 78:67-72; Deu 7:7).

Third. Consider, perhaps the most part of those that God refused that
day that he called thee by his grace were, as to conversation, far
better than ever thou wert—I was a blasphemer, I was a persecutor, I
was an injurious person, but I obtained mercy! O this should affect thy
heart, this should engage thy heart to study to advance this grace of
God (1 Tim 1:14,15).

Fourth. Perhaps in the day of thy conversion thou wast more unruly than
many. Like a bullock unaccustomed to the yoke, hardly tamed, thou wast
brought home by strong hands; thou wouldst not drive, the Lord Jesus
must take thee up, lay thee upon his shoulder, and carry thee home to
his Father’s house. This should engage thy heart to study to advance
the grace of God (Luke 15:1-6).

Fifth. It may be many did take even offence at God in his converting
and saving of thee by his grace, even as the elder son was offended
with his father for killing the fatted calf for his brother, and yet
that did not hinder the grace of God, nor make God abate his love to
thy soul. This should make thee study to advance the grace of God in
thy heart and life (Luke 15:21-32).

Sixth. Consider again, that God hath allowed thee but a little time for
this good work, even the few days that thou hast now to live—I mean,
for this good work among sinful men, and then thou shalt go to receive
that wages that grace also will give thee for thy work to thy eternal
joy.

Seventh. Let this also have some place upon thy heart—every man shows
subjection to the god that he serveth; yea, though that god be none
other but the devil and his lusts; and wilt not thou, O man! saved of
the Lord, be much more subject “to the Father of spirits, and live”?26

Alas! they are pursuing their own damnation, yet they sport it, and
dance all the way they go. They serve that “god” (Satan) with
cheerfulness and delight, who at last will plunge them into the
everlasting gulf of death, and torment them in the fiery flames of
hell; but thy God is the God of salvation, and to God thy Lord belong
the issues from death. Wilt not thou serve him with joyfulness in the
enjoyment of all good things, even him by whom thou art to be made
blessed for ever?

Object. This is that which kills me—honour God I cannot; my heart is so
wretched, so spiritless, and desperately wicked, I cannot.

Answ. What dost thou mean by cannot? 1. If thou meanest thou hast no
strength to do it, thou hast said an untruth, for “greater is he that
is in you, than he that is in the world” (1 John 4:4). 2. If thou
meanest thou hast no will, then thou art out also; for every Christian,
in his right mind, is a willing man, and the day of God’s power hath
made him so (Psa 110:3). 3. If thou meanest that thou wantest wisdom,
that is thine own fault—“If any man lack wisdom, let him ask of God,
that giveth to all men liberally, and upbraideth not” (James 1:5).

Object. I cannot do things as I would.

Answ. No more could the best of the saints of old—“To will is present
with me,” said Paul; “but how to perform that which is good I find
not.” And again, “The flesh lusteth against the Spirit, and the Spirit
against the flesh: and these are contrary the one to the other, so that
ye cannot do the things that ye would” (Rom 7:18; Gal 5:17).

And here indeed lies a great discovery of this truth, “ye are saved by
grace”; for the children of God whilst here, notwithstanding their
conversion to God, and salvation by Christ through grace, are so infirm
and weak by reason of a body of death that yet remaineth in them, that
should even the sin that is in the best of their performances be laid
to their charge, according to the tenor of a covenant of works, they
would find it impossible ever to get into glory. But why do I talk
thus? It is impossible that those that are saved by grace should have
their infirmities laid to their charge as afore, “for they are not
under the law”; they are included by the grace of God in the death and
blood of the Son of God, who ever liveth to make intercession for them
at the right hand of God; whose intercession is so prevalent with the
Father as to take away the iniquity of our holy things from his sight,
and to present us holy, and unreprovable, and unblamable in his sight.
To him, by Christ Jesus, through the help of the blessed Spirit of
grace, be given praise, and thanks, and glory, and dominion, by all his
saints, now and for ever. Amen.

FOOTNOTES:


1 General course of manners, behaviour, deportment, especially as it
regards morals (see Phil 1:27, 1 Peter 1:15).

2 Their conduct proved to the living that they were dead, they
themselves having no feeling or sense of spiritual life; but, when
quickened, their penitence and good works were brought into existence
by Divine power; they feel the joys of salvation, but feel also their
total unworthiness of this new creating power, and sing, “O to grace
how great a debtor!”—Ed.

3 The hospital of St. Mary Bethlem, vulgarly called “Bedlam,” bestowed,
in 1545, upon the citizens of London, who appropriated it to the
reception of lunatics. It being the only public hospital for that class
of the afflicted in England, it gave the name of “bedlam” to all whose
conduct could only be accounted for on the score of madness.—Ed.

4 The person who writes this, was a singular instance of the truth of
our author’s remark; having been twice providentially preserved from
drowning, and once from the fatal effects of a violent fever, before
effectual saving grace had reached his soul. The same rich and abundant
mercy follows all the elect, quickens them when dead, saves them when
lost, and restores them when ruined. God hath chosen us unto salvation,
and enables us to live holily on earth, in order to a life of happiness
in heaven. The Father’s good will and pleasure is the only fountain
from whence the salvation of believers flows; and such as are given to
Christ by the Father he considers as his charge, and stands engaged for
their preservation; and the death of Christ for sinners, is an evident
demonstration of the love of God the Father, and the Lord Jesus Christ,
towards them; this love manifested in time was in and upon the heart of
God before the world began.—Mason. What a multitude of unseen dangers,
both spiritual and temporal, the Christian escapes before he is
called!—Ed.

5 “Rarely,” finely, nicely.

6 A safe-conduct is a military term, either a convoy or guard for
protection in an enemy’s land, or a passport, by the sovereign of a
country, to enable a subject to travel with safety.—Imperial Dict.—Ed.

7 What amazing love! Christ visited this poor beggar, yea, was formed
in him the hope of glory; his body, so miserable in the sight of man,
was a temple of the Holy Ghost, and the angels carry his soul to
heaven. O the riches of grace!—Ed.

8 What heart can conceive the glorious worship of heaven? The new song
shall be as the voice of many waters, and a great thunder, when the
“ten thousand times ten thousand and thousand of thousands” shall sing,
“Worthy is the Lamb that was slain, to receive power, and riches, and
wisdom, and strength, and honour, and blessing.” O that my poor voice
may join that celestial choir!—Ed.

9 The fear of the Lord—an ornament of grace unto thy head, and chains
about thy neck, and life unto thy soul.—Solomon.

10 “Their appearance and themselves”; this beautiful illustration might
escape the reader’s notice, unless specially directed to it. The living
creatures were always the same, although seen under different
circumstances, and in diverse places. Inside and out they were the
same; without deviation or turning, they went straight forward. It is
well said that Bunyan has here snatched a grace beyond the reach of
art, and has applied it to exalt and beautify consistency of Christian
character.—Ed.

11 This is one of Bunyan’s peculiarly affecting representations, which
in preaching went to the heart, producing intense interest, and tears
of contrition over the stubbornness of human nature. Reader, Bunyan,
being dead, yet speaketh; can you feel unaffected under such an
appeal?—Ed.

12 “To stave,” to thrust, to push, to delay.—Ed.

13 These terms are taken from Foxe’s Martyrology. It was frequently the
brutal remark of the Judges, You must turn or burn. Bunyan here applies
it to turning from sin or burning in hell.—Ed.

14 This treatise having been written some years after the Pilgrim’s
Progress, Bunyan very naturally refers to the well-known scene in the
Interpreter’s House, where the fire is kept burning by oil from behind
the wall, in spite of all the water thrown upon its flames.—Ed.

15 “To tend,” to watch, to guard, to attend.—Ed.

16 How pointedly, how admirably, does this illustrate the fond
absurdities, the extreme follies of the human heart! “To serve God with
such dainty dishes,” the cleanest being befouled with sin. “A cleaner
way to hell than our neighbours!”—Ed.

17 O how humbling a consideration! Our sins are numberless, of
omission, of commission, openly and secretly; nay, in a thousand cases
they escape the sinner’s observation. “Cleanse thou me from secret
faults.”—Ed.

18 “Shuck,” to shake or start back.—Ed.

19 In Bunyan’s time, the saints of God were sorely tormented by
penalties, fines, and imprisonments. It required great faith in a
mother, who saw all her goods seized, for not going to church, the
incarnate devils throwing the milk that was warming for her infant on
the dunghill, and the skillet in which it was contained into the cart,
answering her prayers for mercy on her babe. Let the brat of a heretic
starve.—Ed.

20 How abasing and humbling to human pride is it thus to conceive, that
all have sinned, and, in the sight of God, are hell-deserving. What!
says the honourable man, must I take mercy upon no higher consideration
than the thief on the cross? Or the highly virtuous dame, Must I sue
for mercy upon the same terms as the Magdalene? The faithful answer to
both is, YES, or you must perish.—Ed.

21 “False apostles,” mentioned in Acts 15, who would have blended
Jewish observances with Christianity, and have brought the converts
into misery and thraldom. They are specially referred to in 2
Corinthians 11:13, “false apostles,” deceitful workers, that devour you
and take from you (verse 20). In contradistinction to Paul, who was
“chargeable to no man” (verse 9).—Ed.

22 We must not for a moment imagine that Bunyan was afraid of temporal
consequences, which prevents his enlarging upon this part of his
subject. His contemptuous answer to Fowler for attacking the doctrine
of justification, although a great man with the state, and soon
afterwards made a bishop, is a proof that he was a stranger to the fear
of man. He had said enough, and therefore there was no need to
enlarge.—Ed.

23 How does Bunyan here exhibit the perfection as well as the freeness
of the pardon that Micah celebrates! That which is sunk in the depths
of the sea is lost for ever.—Ed.

24 “Tang,” taste, touch, savour, flavour, relish, tone, sound. A word
of extensive meaning, but now nearly obsolete. “No tang of
prepossession or fancy appears in the morality of our Saviour or his
apostles.”—Locke.—Ed.

25 What can I render unto thee, my God, for such unspeakable
blessedness? The cattle upon a thousand hills, yea, all creation, all
that I have and am, is thine: all that I can do is “to take the cup of
salvation and call upon the name of the Lord.” Not unto us, but unto
thy name, be all the praise and honour of salvation!—Ed.

26 In the edition of 1692, this sentence is “subject to the Father of
spirits and love.” It is a very singular mode of expression to call God
“the Father of love.” God is love, and that author and source of all
holy love. Bunyan was at all times governed by Scripture phrases, with
which his mind was so richly imbued as to cause him, if we may so
speak, to live in a scriptural atmosphere; and this sentence bears a
great affinity to Hebrews 12:9, “Shall we not much rather be in
subjection to the Father of spirits, and live.” I have been, for these
reasons, induced to consider the letter o in “love” a typographical
error, and have altered the word to “live,” but could not take such a
liberty without a public notice.—Ed.



THE STRAIT GATE;

OR,

GREAT DIFFICULTY OF GOING TO HEAVEN:

PLAINLY PROVING, BY THE SCRIPTURES, THAT NOT ONLY THE RUDE AND PROFANE,
BUT MANY GREAT PROFESSORS, WILL COME SHORT OF THAT KINGDOM.


“Enter ye in at the strait gate; for wide is the gate, and broad is the
way that leadeth to destruction, and many there be which go in thereat:
because strait is the gate, and narrow is the way which leadeth unto
life, and few there be that find it.”—Matthew 7:13, 14

ADVERTISEMENT BY THE EDITOR.


If any uninspired writer has been entitled to the name of Boanerges, or
a son of thunder, it is the author of the following treatise. Here we
have a most searching and faithful display of the straitness or exact
dimensions of that all-important gate, which will not suffer many
professors to pass into the kingdom of heaven, encumbered as they are
with fatal errors. Still “it is no little pinching wicket, but wide
enough for all the truly gracious and sincere lovers of Jesus Christ;
while it is so strait, that no others can by any means enter in.” This
is a subject calculated to rouse and stimulate all genuine professors
to solemn inquiry; and it was peculiarly intended to dart at, and fix
convictions upon, the multitudes of hypocritical professors who
abounded in Bunyan’s time, especially under the reigns of the later
Stuarts.

During the Protectorate, wickedness was discountenanced, and skulked in
the holes and corners of Mansoul; but when a debauched monarch, who had
taken refuge in the most licentious court in Europe, was called to
occupy the throne of his fathers, the most abandoned profligacy and
profaneness were let loose upon the nation. Vice was openly patronized,
while virtue and religion were as openly treated with mockery and
contempt. Bunyan justly says, “The text calls for sharpness, so do the
times.” “With those whose religion lieth in some circumstantials, the
kingdom swarms at this day.” When they stand at the gate, they will
“shake like a quagmire—their feigned faith, pretended love, shows of
gravity, and holiday words, will stand them in little stead; some
professors do with religion just as people do with their best
apparel—hang it on the wall all the week, and put it on on Sundays;
they save it till they go to a meeting, or meet with a godly chapman.”
This state of society called for peculiar sharpness, and Bunyan
preached and published, in 1676, this awful alarm to professors. No
subject could be more peculiarly applicable than “The Gate of heaven,”
and “the difficulties of entering in thereat”; a subject of the deepest
interest to all mankind—to stimulate the careless to find, and to enter
the gate of this the only city of refuge from eternal misery—to fill
the heart of God’s children with love and joy in their prospects of a
blessed immortality—and to sting the hypocrites with the awful thought
of finding the gate shut against them for ever. Their cries and tears
will be too late; they will stand without and vehemently cry, “Lord,
Lord, open unto us”; in vain will be their outcry, “the devils are
coming; Lord, Lord, the pit opens her mouth upon us; Lord, Lord, there
is nothing but hell and damnation left us, if thou hast not mercy upon
us.” These were professors who pretended to have found the gate and way
to heaven; who passed for pilgrims who were seeking a better, even a
heavenly country; such deluded victims must be, of all men, the most
miserable.

Faithfulness becomes the ministers of Christ in dealing with the souls
of men; and pre-eminently faithful is John Bunyan in this treatise.
Reader, he will be clear of thy blood. Enter upon the solemn inquiry,
Have I sought the gate? Shall I be admitted into, or shut out from,
that blessed kingdom? The openly profane can have no hope. Are you a
professor?—there is danger still. In vain will it be to urge, “We have
prophesied in thy name, and in thy name cast out devils.” To the
secretly profane, whatever may be their profession, there can be no
well-grounded hope of entrance in at this gate. Those only will be
admitted whom the Lord knows to be his—the sheep of his pasture, who
have heard his voice, and obeyed it. Against all others the door will
be shut, and the awful words, “I know you not—depart, ye cursed,” will
hurry them to eternal darkness. The question, “Are there few that be
saved?” will suggest itself to our minds; may the answer fix upon our
conscience, “STRIVE to enter in.” It is very probable that it was in
preaching upon this text, Bunyan was assailed with a want of charity.
The anecdote is thus narrated by Mr. Doe in The Struggler:—“As Mr.
Bunyan was preaching in a barn, and showing the fewness of those that
should be saved, there stood one of the learned to take advantage of
his words; and having done preaching, the schoolman said to him, You
are a deceiver, a person of no charity, and therefore not fit to
preach; for he that [in effect] condemneth the greatest part of his
hearers hath no charity, and therefore is not fit to preach. Then Mr.
Bunyan answered, The Lord Jesus Christ preached in a ship to his
hearers on the shore (Mat 13), and showed that they were as four sorts
of ground, the highway, the stony, the thorny, and the good ground, but
those represented by the good ground were the only persons to be saved.
And your position is, That he that in effect condemneth the greatest
part of his hearers, hath no charity, and therefore is not fit to
preach the gospel. But here the Lord Jesus Christ did so, then your
conclusion is, The Lord Jesus Christ wanted charity, and therefore was
not fit to preach the gospel. Horrid blasphemy; away with your hellish
logic, and speak Scripture.” Of one thing we are certain, that while
hollow-hearted hypocritical professors will ever complain of faithful
dealing with their soul’s eternal interests; the sincere and humble
Christian will be most thankful for searching inquiries, that, if
wrong, he may be set right before his final destiny is irrevocably
fixed. May our souls submit to a scriptural measurement of this gate,
and the terms upon which alone it can be opened unto us.

The difficulties that prevent “the many” from entering in are, 1.
Forgetfulness that we can only enter heaven by the permission of the
law—every jot and tittle must be fulfilled. Now, if we could live from
our conversion to our death in the holiest obedience to all its
precepts, yet, having previously violated them, the stain must not only
be washed away in the blood of atonement, but we, as part of the body
of Christ, must, in him, render perfect obedience. 2. In addition to
the disinclination of our hearts to submit to this perfect
righteousness, we have outward storms of temptation and persecution.
“The world will seek to keep thee out of heaven with mocks, flouts,
taunts, threats, jails, gibbets, halters, burnings, and a thousand
deaths; therefore strive! Again, if it cannot overcome thee with these,
it will flatter, promise, allure, entice, entreat, and use a thousand
tricks on this hand to destroy thee; and many that have been stout
against the threats of the world have yet been overcome with the
bewitching flatteries of the same. O that we may by grace escape all
these enemies, and so strive as to enter into the joy of our Lord.”

GEO. OFFOR.

TO THE READER.

COURTEOUS READER,


God, I hope, hath put it into my heart to write unto thee another time,
and that about matters of greatest moment—for now we discourse not
about things controverted among the godly, but directly about the
saving or damning of the soul; yea, moreover, this discourse is about
the fewness of them that shall be saved, and it proves that many a high
professor will come short of eternal life; wherefore the matter must
needs be sharp, and so disliked by some, but let it not be rejected by
thee. The text calls for sharpness, so do the times, yea, the faithful
discharge of my duty towards thee hath put me upon it.

I do not now pipe, but mourn; and it will be well for thee if thou
canst graciously lament. (Matt 11:17) Some, say they, make the gate of
heaven too wide, and some make it too narrow; for my part, I have here
presented thee with as true a measure of it as by the Word of God I
can. Read me, therefore, yea, read me, and compare me with the Bible;
and if thou findest my doctrine and that book of God concur, embrace
it, as thou wilt answer the contrary in the day of judgment. This
awakening work—if God will make it so—was prepared for thee: if there
be need, and it wounds, get healing by blood: if it disquiets, get
peace by blood: if it takes away all thou hast, because it was naught
(for this book is not prepared to take away true grace from any), then
buy of Christ “gold tried in the fire, that thou mayest be rich, and
white raiment, that thou mayest be clothed, and that the shame of thy
nakedness do not appear, and anoint thine eyes with eye-salve, that
thou mayest see.” (Rev 3:18) Self-flatteries, self-deceivings, are easy
and pleasant, but damnable. The Lord give thee a heart to judge right
of thyself, right of this book, and so to prepare for eternity, that
thou mayest not only expect entrance, but be received into the kingdom
of Christ and of God. Amen.

So prays thy Friend,

JOHN BUNYAN.

THE STRAIT GATE.

“STRIVE TO ENTER IN AT THE STRAIT GATE; FOR MANY, I SAY UNTO YOU, WILL
SEEK TO ENTER IN, AND SHALL NOT BE ABLE.”—LUKE 13:24


These are the words of our Lord Jesus Christ, and are, therefore, in
especial manner to be heeded; besides, the subject matter of the words
is the most weighty, to wit, how we should attain salvation, and
therefore also to be heeded.

The occasion of the words was a question which one that was at this
time in the company of the disciples put to Jesus Christ; the question
was this, “Lord, are there few that be saved?” (verse 23) A serious
question, not such as tended to the subversion of the hearers, as too
many now-a-days do; but such as in its own nature tended to the
awakening of the company to good, and that called for such an answer
that might profit the people also. This question also well pleased
Jesus Christ, and he prepareth and giveth such an answer as was without
the least retort, or show of distaste; such an answer, I say, as
carried in it the most full resolve to the question itself, and help to
the persons questioning. “And he said unto them, Strive to enter in,”
&c. The words are an answer, and an instruction also. First. An answer,
and that in the affirmative; the gate is strait—many that seek will not
be able, therefore but few shall be saved. Second. The answer is an
instruction also; “strive to enter in,” &c., good counsel and
instruction; pray God help me, and my reader, and all that love their
own salvation, to take it.

My manner of handling the words will be—[FIRST], By way of explication;
and then [SECOND], By way of observation.

[FIRST. THE WORDS BY WAY OF EXPLICATION.]


The words are to be considered, [FIRST], with reference to their
general scope; and then [SECOND], with reference to their several
phrases.

FIRST. The general scope of the text is to be considered, and that is
that great thing—salvation; for these words do immediately look at,
point to, and give directions about salvation: “Are there few that be
saved? Strive to enter in at the strait gate.”

The words, I say, are to direct us not only to talk of, or to wish for,
but to understand how we shall, and to seek that we may be, effectually
saved, and therefore of the greatest importance. To be saved! what is
like being saved? To be saved from sin, from hell, from the wrath of
God, from eternal damnation, what is like it? To be made an heir of
God, of his grace, of his kingdom, and eternal glory, what is like it?
and yet all this is included in this word saved, and in the answer to
that question, “Are there few that be saved?” Indeed this word SAVED is
but of little use in the world, save to them that are heartily afraid
of damning. This word lies in the Bible as excellent salves lie in some
men’s houses, thrust into a hole, and not thought on for many months,
because the household people have no wounds nor sores. In time of
sickness, what so set by as the doctor’s glasses and gally-pots full of
his excellent things? but when the person is grown well, the rest is
thrown to the dunghill. 1

O when men are sick of sin, and afraid of damning, what a text is that
where this word saved is found! Yea, what a word of worth, and
goodness, and blessedness, is it to him that lies continually upon the
wrath of a guilty conscience? “But the whole need not a physician”; he
therefore, and he only, knows what saved means, that knows what hell,
and death, and damnation means. “What shall I do to be saved?” is the
language of the trembling sinner. “Lord save me,” is the language of
the sinking sinner; and none admire the glory that is in that word
saved, but such as see, without being saved, all things in heaven and
earth are emptiness to them. They also that believe themselves
privileged in all the blessedness that is wrapt up in that word, bless
and admire God that hath saved them. Wherefore, since the thing
intended, both in the question and the answer, is no less than the
salvation of the soul, I beseech you to give the more earnest heed.
(Heb 12) But,

SECOND. To come to the particular phrases in the words, and to handle
them orderly, in the words I find four things. First. An intimation of
the kingdom of heaven. Second. A description of the entrance into it.
Third. An exhortation to enter into it. And, Fourth, A motive to
enforce that exhortation.

[AN INTIMATION OF THE KINGDOM OF HEAVEN.]


First. An intimation of the kingdom of heaven; for when he saith,
“Strive to enter in,” and in such phrases, there is supposed a place or
state, or both, to be enjoyed. “Enter in”; enter into what, or whither,
but into a state or place, or both? and therefore when you read this
word, “enter in,” you must say there is certainly included in the text
that good thing that yet is not expressed. “Enter in”; into heaven,
that is the meaning, where the saved are, and shall be; into heaven,
that place, that glorious place, where God, and Christ, and angels are,
and the souls or spirits of just men made perfect. “Enter in”; that
thing included, though not expressed in the words, is called in another
place, the Mount Zion, the heavenly Jerusalem, the general assembly and
church of the first-born which are written in heaven. (Heb 12:23) And
therefore the words signify unto us, that there is a state most
glorious, and that when this world is ended; and that this place and
state are likewise to be enjoyed, and inherited by a generation of men
for ever. Besides, this word, “enter in,” signifieth that salvation to
the full is to be enjoyed only there, and that there only is eternal
safety; all other places and conditions are hazardous, dangerous, full
of snares, imperfections, temptations, and afflictions, but there all
is well; there is no devil to tempt, no desperately wicked heart to
deliver us up, no deceitful lust to entangle, nor any enchanting world
to bewitch us. There all shall be well to all eternity. Further, all
the parts of, and circumstances that attend salvation, are only there
to be enjoyed; there only is immortality and eternal life; there is the
glory and fulness of joy, and the everlasting pleasures; there is God
and Christ to be enjoyed by open vision, and more; there are the angels
and the saints; further, there is no death, nor sickness, no sorrow nor
sighing for ever; there is no pain, nor persecutor, nor darkness, to
eclipse our glory. O this Mount Zion! O this heavenly Jerusalem! (2 Cor
5:1-4, Psa 16:11, Luke 20:35,36, Heb 12:22-24)

Behold, therefore, what a great thing the Lord Jesus hath included by
this little word, “IN.” In this word is wrapt up a whole heaven and
eternal life; even as there is also by other little words in the holy
Scriptures of truth: as where he saith, “Knock, and it shall be opened
unto you,” and “the election hath obtained it.” This should teach us,
not only to read, but to attend in reading; not only to read, but to
lift up our hearts to God in reading; for if we be not heedful, if he
gives us not light and understanding, we may easily pass over, without
any great regard, such a word as may have a glorious kingdom and
eternal salvation in the bowels of it; yea, sometimes, as here, a whole
heaven is intimated, where it is not at all expressed. The apostles of
old did use to fetch great things out of the Scriptures, even out of
the very order and timing of the several things contained therein. See
Romans 4:9-11, Galatians 3:16,17, Hebrews 8:13. But,

[DESCRIPTION OF THE ENTRANCE INTO THIS KINGDOM.]


Second. As we have here an intimation of the kingdom of heaven, so we
have a description of the entrance into it, and that by a double
similitude: I. It is called a gate; II. A strait gate—“Strive to enter
in at the strait gate.”

[It is called a gate.]

I. It is set forth by the similitude of a gate. A gate, you know, is of
a double use. It is to open and shut, and so, consequently, to let in
or to keep out; and to do both these at the season; as he said, “Let
not the gates of Jerusalem be opened until the sun be hot”; and again,
“I commanded that the gates should be shut, and charged that they
should not be opened till after the Sabbath.” (Neh 7:3, 13:19,20) And
so you find of this gate of heaven, when the five wise virgins came,
the gate was opened; but afterwards came the other virgins, and the
door was shut. (Matt 25) So then, the entrance into heaven is called a
gate, to show there is a time when there may be entrance, and there
will come a time when there shall be none; and, indeed, this is a chief
truth contained in the text—“Strive to enter in at the strait gate; for
many, I say unto you, will seek to enter in, and shall not be able.” I
read in the Scriptures of two gates or doors, through which they that
go to heaven must enter. 2

1. There is the door of faith, the door which the grace of God hath
opened to the Gentiles. This door is Jesus Christ, as also himself doth
testify, saying, “I am the door,” &c. (John 10:9, Acts 14:27) By this
door men enter into God’s favour and mercy, and find forgiveness
through faith in his blood, and live in hope of eternal life; and
therefore himself also hath said, “I am the door; by me if any man
enter in, he shall be saved”; that is, received to mercy, and inherit
eternal life. But,

2. There is another door or gate—for that which is called in the text a
gate, is twice in the next verse called a door—there is, I say, another
gate, and that is the passage into the very heaven itself; the entrance
into the celestial mansion-house, and that is the gate mentioned in the
text, 3 and the door mentioned twice in the verse that follows. And
this Jacob called it, when he said, Bethel was the house of God, and
this is the gate of heaven; that is, the entrance, for he saw the
entrance into heaven. One end of Jacob’s ladder stands in Bethel, God’s
house, and the other end reacheth up to the gate of heaven. (Gen
28:10-17) Jacob’s ladder was the figure of Christ, which ladder was not
the gate of heaven, but the way from the church to that gate which he
saw above at the top of the ladder. (Gen 28:12, John 1:51) But again,
that the gate in the text is the gate or entrance into heaven,
consider—

(1.) It is that gate that letteth men into, or shutteth men out of that
place or kingdom where Abraham, and Isaac, and Jacob is, which place is
that paradise where Christ promised the thief that he should be that
day, that he asked to be with him in his kingdom; it is that place into
which Paul said he was caught, when he heard words unlawful or
impossible for a man to utter. (Luke 13:28, 23:42, 2 Cor 12:1-6)

Quest. But is not Christ the gate or entrance into this heavenly place?

Answ. He is he without whom no man can get thither, because by his
merits men obtain that world, and also because he, as the Father, is
the donor and disposer of that kingdom to whom he will. Further, this
place is called his house, and himself the Master of it—“When once the
Master of the house is risen up, and hath shut to the door.” (Luke
13:25) But we use to say, that the master of the house is not the door.
Men enter into heaven, then, by him, not as he is the gate, or door, or
entrance, into the celestial mansion-house, but as he is the giver and
disposer of that kingdom to them whom he shall count worthy, because he
hath obtained it for them.

(2.) That this gate is the very passage into heaven, consider the text
hath special reference to the day of judgment, when Christ will have
laid aside his mediatory office, which before he exercised for the
bringing to the faith his own elect; and will then act, not as one that
justifieth the ungodly, but as one that judgeth sinners. He will now be
risen up from the throne of grace, and shut up the door against all the
impenitent, and will be set upon the throne of judgment, from thence to
proceed with ungodly sinners.

Object. But Christ bids strive: “Strive” now “to enter in at the strait
gate”; but if that gate be as you say, the gate or entrance into
heaven, then it should seem that we should not strive till the day of
judgment, for we shall not come at that gate till then.

Answ. Christ, by this exhortation, Strive, &c., doth not at all admit
of, or countenance delays, or that a man should neglect his own
salvation; but putteth poor creatures upon preparing for the judgment,
and counselleth them now to get those things that will then give them
entrance into glory. This exhortation is much like these: “Therefore be
ye also ready, for in such an hour as ye think not the Son of man
cometh.—And they that were ready went in with him to the marriage, and
the door was shut.” (Matt 24:44, 25:10)

So that when he saith, “Strive to enter in,” it is as if he should say,
Blessed are they that shall be admitted another day to enter into the
kingdom of heaven; but they that shall be counted worthy of so
unspeakable a favour, must be well prepared and fitted for it
beforehand. Now, the time to be fitted is not the day of judgment, but
the day of grace; not then, but now. Therefore, strive now for those
things that will then give you entrance into the heavenly kingdom. But,

[It is called a strait gate.]

II. As it is called a gate, so it is called a strait gate—“Strive to
enter in at the strait gate.”

The straitness of this gate is not to be understood carnally, but
mystically. You are not to understand it, as if the entrance into
heaven was some little pinching wicket; no, the straitness of this gate
is quite another thing. This gate is wide enough for all them that are
the truly gracious and sincere lovers of Jesus Christ, but so strait,
as that not one of the other can by any means enter in: “Open to me the
gates of righteousness: I will go into them, and I will praise the
Lord: this gate of the Lord, into which the righteous shall enter.”
(Psa 118:19,20) By this word, therefore, Christ Jesus hath showed unto
us, that without due qualifications there is no possibility of entering
into heaven; the strait gate will keep all others out. When Christ
spake this parable, he had doubtless his eye upon some passage or
passages of the Old Testament, with which the Jews were well
acquainted. I will mention two, and so go on.

1. The place by which God turned Adam and his wife out of paradise.
Possibly our Lord might have his eye upon that; for though that was
wide enough for them to come out at, yet it was too strait for them to
go in at. But what should be the reason of that? Why, they had sinned;
and therefore God “placed at the east of that garden cherubims, and a
flaming sword, which turned every way, to keep the way of the tree of
life.” (Gen 3:24) The cherubims, and the flaming sword, they made the
entrance too strait for them to enter in. Souls, there are cherubims
and a flaming sword at the gates of heaven to keep the way of the tree
of life; therefore none but them that are duly fitted for heaven can
enter in at this strait gate; the flaming sword will keep all others
out. “Know ye not that the unrighteous shall not inherit the kingdom of
God? Be not deceived, neither fornicators, nor idolaters, nor
adulterers, nor effeminate, nor abusers of themselves with mankind, nor
thieves, nor covetous, nor drunkards, nor revilers, nor extortioners,
shall inherit the kingdom of God.” (1 Cor 6:9,10)

(2.) Perhaps our Lord might have his eye upon the gates of the temple
when he spoke this word unto the people; for though the gates of the
temple were six cubits wide, yet they were so strait, that none that
were unclean in anything might enter in thereat (Eze 40:48), because
there were placed at these gates, porters, whose office was to look
that none but those that had right to enter might go in thither. And so
it is written, Jehoiada set “porters at the gates of the house of the
Lord, that none which was unclean in anything should enter in.” (2
Chron 23:19) Souls, God hath porters at the gates of the temple, at the
gate of heaven; porters, I say, placed there by God, to look that none
that are unclean in anything may come in thither. In at the gate of the
church, none may enter now that are openly profane, and scandalous to
religion; no, though they plead they are beloved of God: “What hath my
beloved to do in mine house,” saith the Lord, “seeing she hath wrought
lewdness with many?” (Jer 11:15)

I say, I am very apt to believe that our Lord Jesus Christ had his
thoughts upon these two texts, when he said the gate is strait: and
that which confirms me the more in the things is this, a little below
the text he saith, “There shall be weeping and gnashing of teeth, when
ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in
the kingdom of heaven, and you yourselves thrust out.” (Luke 13:28)
Thrust out, which signifieth a violent act, resisting with striving
those that would—though unqualified—enter. The porters of the temple
were, for this very thing, to wear arms, if need were, and to be men of
courage and strength, lest the unsanctified or unprepared should by
some means enter in. We read, in the book of Revelations, of the holy
city, and that it had twelve gates, and at the gates twelve angels; but
what did they do there? Why, amongst the rest of their service, this
was one thing, that there might “in no wise enter in to it any thing
that defileth, or worketh abomination, or that maketh a lie.” (Rev
21:27)

[Three things that make this gate so strait.]

But more particularly, to show what it is that maketh this gate so
strait. There are three things that make it strait—1. There is sin. 2.
There is the word of the law. 3. There are the angels of God.

1. There is sin; the sin of the profane, and the sin of the professor.

(1.) The sin of the profane. But this needs not be enlarged upon,
because it is concluded upon at all hands, where there is the common
belief of the being of God, and the judgment to come, that “the wicked
shall be turned into hell, and all the nations that forget God.” (Psa
9:17)

(2.) But there is the sin of professors; or take it rather thus, there
is a profession that will stand with an unsanctified heart and life.
The sin of such will overpoise the salvation of their souls, the sin
end being the heaviest end of the scale; I say, that being the heaviest
end which hath sin in it, they tilt over, and so are, notwithstanding
their glorious profession, drowned in perdition and destruction; for
none such hath any inheritance in the kingdom of Christ and of God;
therefore “let no man deceive you with vain words; for because of these
things cometh the wrath of God upon the children of disobedience”;
neither will a profession be able to excuse them. (Eph 5:3-6) The gate
will be too strait for such as these to enter in thereat. A man may
partake of salvation in part, but not of salvation in whole. God saved
the children of Israel out of Egypt, but overthrew them in the
wilderness:—“I will therefore put you in remembrance, though ye once
knew this, how that the Lord, having saved the people out of the land
of Egypt, afterward destroyed them that believed not.” (Jude 5) So we
see that, notwithstanding their beginning, “they could not enter in,
because of unbelief.” (Heb 3:19)

2. There is the word of the law, and that will make the gate strait
also. None must go in thereat but those that can go in by the leave of
the law; for though no man be, or can be, justified by the works of the
law, yet unless the righteousness and holiness by which they attempt to
enter into this kingdom be justified by the law, it is in vain once to
think of entering in at this strait gate. Now the law justifieth not,
but upon the account of Christ’s righteousness; if therefore thou be
not indeed found in that righteousness, thou wilt find the law lie just
in the passage into heaven to keep thee out. Every man’s work must be
tried by fire, that it may be manifest of what sort it is. There are
two errors in the world about the law; one is, when men think to enter
in at the strait gate by the righteousness of the law; the other is,
when men think they may enter into heaven without the leave of the law.
Both these, I say, are errors; for as by the works of the law no flesh
shall be justified; so without the consent of the law, no flesh shall
be saved. “Heaven and earth shall pass away, before one jot or tittle
of the law shall fail, till all be fulfilled.” He therefore must be
damned that cannot be saved by the consent of the law. And, indeed,
this law is the flaming sword that turneth every way; yea, that lieth
to this day in the way to heaven, for a bar to all unbelievers and
unsanctified professors; for it is taken out of the way for the truly
gracious only. It will be found as a roaring lion to devour all others.
Because of the law, therefore, the gate will be found too strait for
the unsanctified to enter in. When the apostle had told the Corinthians
that “the unrighteous should not inherit the kingdom of God,” and that
such were some of them, he adds, “But ye are washed, but ye are
sanctified, but ye are justified, in the name of the Lord Jesus, and by
the Spirit of our God.” (1 Cor 6:9-11) Closely concluding, that had
they not been washed, and sanctified, and justified, in the name of the
Lord Jesus, the law, for their transgressions, would have kept them
out; it would have made the gate too strait for them to enter in.

3. There are also the angels of God, and by reason of them the gate is
strait. The Lord Jesus calleth the end of the world his harvest; and
saith, moreover, that the angels are his reapers. These angels are
therefore to gather his wheat into his barn, but to gather the ungodly
into bundles to burn them. (Matt 13:39,41,49) Unless, therefore, the
man that is unsanctified can master the law, and conquer angels; unless
he can, as I may say, pull them out of the gateway of heaven, himself
is not to come thither for ever. No man goeth to heaven but by the help
of the angels—I mean at the day of judgment. For the Son of man “shall
send his angels with a great sound of a trumpet, and they shall gather
together his elect from the four winds, from one end of heaven to the
other.” (Matt 24:31) If those that shall enter in at the strait gate
shall enter in thither by the conduct of the holy angels, pray when do
you think those men will enter in thither, concerning whom the angels
are commanded to gather them, to “bind them in bundles to burn them?”
This, therefore, is a third difficulty. The angels will make this
entrance strait; yea, too strait for the unjustified and unsanctified
to enter in thither.

[AN EXHORTATION TO STRIVE TO ENTER INTO THIS KINGDOM.]


Third. I come not to the exhortation, which is, to strive to enter in.
“Strive to enter in at the strait gate.” These words are fitly added;
for since the gate is strait, it follows that they that will enter in
must strive.

“Strive.” This word strive supposeth that great idleness is natural to
professors; they think to get to heaven by lying, as it were, on their
elbows. It also suggesteth that many will be the difficulties that
professors will meet with, before they get to heaven. It also
concludeth that only the labouring Christian, man or woman, will get in
thither. “Strive,” &c.

Three questions I will propound upon the word, an answer to which may
give us light into the meaning of it: I. What doth this word strive
import? 4

II. How should we strive? III. Why should we strive?

[Import of the word STRIVE.]

I. What doth this word strive import? Answer,

1. When he saith, Strive, it is as much as to say, Bend yourselves to
the work with all your might. “Whatsoever thy hand findeth to do, do it
with thy might; for there is no work, nor device, nor knowledge, nor
wisdom in the grave, whither thou goest.” (Eccl 9:10) Thus Samson did
when he set himself to destroy the Philistines; “He bowed himself with
all his might.” (Judg 16:30) Thus David did also, when he made
provision for the building and beautifying of the temple of God. (1
Chron 29:2) And thus must thou do, if ever thou enterest into heaven.

2. When he saith, Strive, he calleth for the mind and will, that they
should be on his side, and on the side of the things of his kingdom;
for none strive indeed, but such as have given the Son of God their
heart; of which the mind and will are a principal part; for saving
conversion lieth more in the turning of the mind and will to Christ,
and to the love of his heavenly things, than in all knowledge and
judgment. And this the apostle confirmeth, when he saith, “Stand fast
in one spirit, with one mind striving,” &c. (Phil 1:27)

3. And, more particularly, this word strive is expressed by several
other terms; as, (1.) It is expressed by that word, “So run that ye may
obtain.” (1 Cor 9:24,25) (2.) It is expressed by that word, “Fight the
good fight of faith, lay hold on eternal life.” (1 Tim 6:12) (3.) It is
expressed by that word, “Labour not for the meat which perisheth, but
for that meat which endureth unto everlasting life.” (John 6:27) (4.)
It is expressed by that word, “We wrestle—with principalities and
powers, and the rulers of the darkness of this world.” (Eph 6:12)
Therefore, when he saith, Strive, it is as much as to say, Run for
heaven, Fight for heaven, Labour for heaven, Wrestle for heaven, or you
are like to go without it.

[How should we strive?]

II. The second question is, How should we strive?

Answ. The answer in general is, Thou must strive lawfully. “and if a
man also strive for masteries, yet is he not crowned, except he strive
lawfully.” (2 Tim 2:5) But you will say, What is it to strive lawfully?
[I] answer—

1. To strive against the things which are abhorred by the Lord Jesus;
yea, to resist to the spilling of your blood, striving against sin.
(Heb 12:4) To have all those things that are condemned by the Word;
yea, though they be thine own right hand, right eye, or right foot, in
abomination; and to seek by all godly means the utter suppressing of
them. (Mark 9:43,45,47)

2. To strive lawfully, is to strive for those things that are commanded
in the Word.—“But thou, O man of God, flee the world, and follow
after,” that is, strive for, “righteousness, godliness, faith, love,
patience, meekness; fight the good fight of faith, lay hold on eternal
life,” &c. (1 Tim 6:11,12)

3. He that striveth lawfully, must be therefore very temperate in all
the good and lawful things of this life. “And every man that striveth
for the mastery is temperate in all things. Now they do it to obtain a
corruptible crown; but we an incorruptible.” (1 Cor 9:25) Most
professors give leave to the world and the vanity of their hearts, to
close with them, and to hang about their necks, and make their striving
to stand rather in an outcry of words, than a hearty labour against the
lusts and love of the world, and their own corruptions; but this kind
of striving is but a beating of the air, and will come to just nothing
at last. (1 Cor 9:26)

4. He that striveth lawfully, must take God and Christ along with him
to the work, otherwise he will certainly be undone. “Whereunto,” said
Paul, “I also labour, striving according to his working, which worketh
in me mightily.” (Col 1:29) And for the right performing of this, he
must observe these following particulars:—

(1.) He must take heed that he doth not strive about things, or words,
to no profit; for God will not then be with him. “Of these things,”
saith the apostle, “put them in remembrance; charging them before the
Lord, that they strive not about words to no profit, but to the
subverting of the hearers.” (2 Tim 2:14) But, alas! how many professors
in our days are guilty of this transgression, whose religion stands
chiefly, if not only, in a few unprofitable questions and vain
wranglings about words and things to no profit, but to the destruction
of the hearers!

(2.) He must take heed that whilst he strives against one sin, he does
not harbour and shelter another; or that whilst he cries out against
other men’s sin, he does not countenance his own.

(3.) In the striving, strive to believe, strive for the faith of the
gospel; for the more we believe the gospel, and the reality of the
things of the world to come, with the more stomach and courage shall we
labour to possess the blessedness. (Phil 1:27) “Let us labour therefore
to enter into that rest, lest any man fall after the same example of
unbelief.” (Heb 4:11)

(4.) As we should strive for, and by faith, so we should strive by
prayer, by fervent and effectual prayer. (Romans 15:30) O the swarms of
our prayerless professors! What do they think of themselves? Surely the
gate of heaven was heretofore as wide as in these our days; but what
striving by prayer was there then among Christians for the thing that
gives admittance into this kingdom, over [what] there is in these
latter days!

(5.) We should also strive by mortifying our members that are upon the
earth. “I therefore so run,” said Paul, “not as uncertainly; so fight
I, not as one that beateth the air; but I keep under my body, and bring
it into subjection, lest that by any means, when I have preached the
gospel to others, I myself should be a cast-away.” (1 Cor 9:26,27) But
all this is spoken principally to professors; so I would be understood.

[Why should we strive?]

III. I come now to the third question, namely, But why should we
strive? Answer—

1. Because the thing for which you are here exhorted to strive, it is
worth the striving for; it is for not less than for a whole heaven, and
an eternity of felicity there. How will men that have before them a
little honour, a little profit, a little pleasure, strive? I say again,
how will they strive for this? Now they do it for a corruptible crown,
but we an incorruptible. Methinks this word heaven, and this eternal
life, ought verily to make us strive, for what is there again either in
heaven or earth like them to provoke a man to strive?

2. Strive, because otherwise the devil and hell will assuredly have
thee. He goes about like a roaring lion, seeking whom he may devour. (1
Peter 5:8) These fallen angels, they are always watchful, diligent,
unwearied; they are also mighty, subtle, and malicious, seeking nothing
more than the damnation of thy soul. O thou that art like the artless
dove, strive!

3. Strive, because every lust strives and wars against thy soul. “The
flesh lusteth against the Spirit.” (Gal 5:17) “Dearly beloved, I
beseech you,” said Peter, “as strangers and pilgrims, abstain from
fleshly lusts, which war against the soul.” (1 Peter 2:11) It is a rare
thing to see or find out a Christian that indeed can bridle his lusts;
but no strange thing to see such professors that are “not only bridled,
but saddled too,” yea, and ridden from lust to sin, from one vanity to
another, by the very devil himself, and the corruptions of their
hearts.

4. Strive, because thou hast a whole world against thee. The world
hateth thee if thou be a Christian; the men of the world hate thee; the
things of the world are snares for thee, even thy bed and table, thy
wife and husband, yea, thy most lawful enjoyments have that in them
that will certainly sink thy soul to hell, if thou dost not strive
against the snares that are in them. (Rom 11:9)

The world will seek to keep thee out of heaven with mocks, flouts,
taunts, threatenings, jails, gibbets, halters, burnings, and a thousand
deaths; therefore strive! Again, if it cannot overcome thee with these,
it will flatter, promise, allure, entice, entreat, and use a thousand
tricks on this hand to destroy thee; and observe, many that have been
stout against the threats of the world, have yet been overcome with the
bewitching flatteries of the same. 5

There ever was enmity betwixt the devil and the church, and betwixt his
seed and her seed too; Michael and his angels, and the dragon and his
angels, these make war continually. (Gen 3, Rev 12) There hath been
great desires and endeavours among men to reconcile these two in one,
to wit, the seed of the serpent and the seed of the woman, but it could
never yet be accomplished. The world says, they will never come over to
us; and we again say, by God’s grace, we will never come over to them.
But the business hath not ended in words; both they and we have also
added our endeavours to make each other submit, but endeavours have
proved ineffectual too. They, for their part, have devised all manner
of cruel torments to make us submit, as slaying with the sword,
stoning, sawing asunder, flames, wild beasts, banishments, hunger, and
a thousand miseries. We again, on the other side, have laboured by
prayers and tears, by patience and long-suffering, by gentleness and
love, by sound doctrine and faithful witness-bearing against their
enormities, to bring them over to us; but yet the enmity remains; so
that they must conquer us, or we must conquer them. One side must be
overcome; but the weapons of our warfare are not carnal, but mighty
through God.

5. Strive, because there is nothing of Christianity got by idleness.
Idleness clothes a man with rags, and the vineyard of the slothful is
grown over with nettles. (Prov 23:21, 24:30-32) Profession that is not
attended with spiritual labour cannot bring the soul to heaven. The
fathers before us were “not slothful in business,” but “fervent in
spirit, serving the Lord.” Therefore “be not slothful, but followers of
them who through faith and patience inherit the promises.” (Rom 12:11,
Heb 6:12)

“Strive to enter in.” Methinks the words, at the first reading, do
intimate to us, that the Christian, in all that ever he does in this
world, should carefully heed and regard his soul—I say, in all that
ever he does. Many are for their souls by fits and starts; but a
Christian indeed, in all his doing and designs which he contriveth and
manageth in this world, should have a special eye to his own future and
everlasting good; in all his labours he should strive to enter in:
“Wisdom [Christ] is the principal thing; therefore get wisdom: and with
all thy getting get understanding.” (Prov 4:7) Get nothing, if thou
canst not get Christ and grace, and further hopes of heaven in that
getting; get nothing with a bad conscience, with the hazard of thy
peace with God, and that in getting it thou weakenest thy graces which
God hath given thee; for this is not to strive to enter in. Add grace
to grace, both by religious and worldly duties; “For so an entrance
shall be ministered unto you abundantly into the everlasting kingdom of
our Lord and Saviour Jesus Christ.” (2 Peter 1:8-11) Religious duties
are not the only striving times; he that thinks so is out. Thou mayest
help thy faith and thy hope in the godly management of thy calling, and
mayest get further footing in eternal life, by studying the glory of
God in all thy worldly employment. I am speaking now to Christians that
are justified freely by grace, and am encouraging, or rather
counselling of them to strive to enter in; for there is an entering in
by faith and good conscience now, as well as our entering in body and
soul hereafter; and I must add, that the more common it is to thy soul
to enter in now by faith, the more steadfast hope shalt thou have of
entering in hereafter in body and soul.

“Strive to enter in.” By these words also the Lord Jesus giveth sharp
rebuke to those professors that have not eternal glory, but other
temporal things in their eye, by all the bustle that they make in the
world about religion. Some there be, what a stir they make, what a
noise and clamour, with their notions and forms, and yet perhaps all is
for the loaves; because they have eaten of the loaves, and are filled.
(John 6:26) These strive indeed to enter, but it is not into heaven;
they find religion hath a good trade at the end of it, or they find
that it is the way to credit, repute, preferment, and the like, and
therefore they strive to enter into these. But these have not the
strait gate in their eye, nor yet in themselves have they love to their
poor and perishing souls; wherefore this exhortation nippeth such, by
predicting of their damnation.

“Strive to enter in.” These words also sharply rebuke them who content
themselves as the angel of the church of Sardis, did, to wit, “to have
a name to live, and be dead” (Rev 3:1), or as they of the Laodiceans,
who took their religion upon trust, and were content with a poor,
wretched, lukewarm profession; for such as these do altogether unlike
to the exhortation in the text, that says, Strive, and they sit and
sleep; that says, Strive to enter in, and they content themselves with
a profession that is never like to bring them thither.

“Strive to enter in.” Further, these words put us upon proving the
truth of our graces now; I say, they put us upon the proof of the truth
of them now; for if the strait gate be the gate of heaven, and yet we
are to strive to enter into it now, even while we live, and before we
come thither, then doubtless Christ means by this exhortation, that we
should use all lawful means to prove our graces in this world, whether
they will stand in the judgment or no. Strive to enter in; get those
graces now that will prove true graces then, and therefore try those
you have; and if, upon trial, they prove not right, cast them away, and
cry for better, lest they cast thee away, when better are not to be
had. “Buy of me gold tried in the fire”; mark that. (Rev 3:18) Buy of
me faith and grace that will stand in the judgment; strive for that
faith; buy of me that grace, and also white raiment, that thou mayest
be clothed, that the shame of thy wickedness doth not appear, and
anoint thine eyes with eye-salve, that thou mayest see. Mind you this
advice; this is right striving to enter in.

But you will say, How should we try our graces? Would you have us run
into temptation, to try if they be sound or rotten? Answ. You need not
run into trials; God hath ordained that enough of them shall overtake
thee to prove thy graces either rotten or sound before the day of thy
death; sufficient to the day is the evil thereof, if thou hast but a
sufficiency of grace to withstand. I say, thou shalt have trials enough
overtake thee, to prove thy grace sound or rotten. Thou mayest,
therefore, if God shall help thee, see how it is like to go with thee
before thou goest out of this world, to wit, whether thy graces be such
as will carry thee in at the gates of heaven or no.

But how should we try our graces now? Answ. (a.) How dost thou find
them in outward trials? See Hebrews 11:15,16. (b.) How dost thou find
thyself in the inward workings of sin? (Rom 7:24) (c.) How dost thou
find thyself under the most high enjoyment of grace in this world?
(Phil 3:14)

But what do you mean by these three questions? I mean graces show
themselves at these their seasons, whether they be rotten or sound.

(a.) How do they show themselves to be true under the first of these?
Answ. By mistrusting our own sufficiency, by crying to God for help, by
desiring rather to die than to bring any dishonour to the name of God,
and by counting that, if God be honoured in the trial, thou hast gained
more than all the world could give thee. (2 Chron 20:12, 14:11, Acts 4,
20:22, 2 Cor 4:17,18, Heb 11:24,25)

(b.) How do they show themselves to be true under the second? Answ. By
mourning, and confessing, and striving, and praying, against them; by
not being content, shouldst thou have heaven, if they live, and defile
thee; and by counting of holiness the greatest beauty in the world; and
by flying to Jesus Christ for life. (Zech 12:10, John 19, Heb 12:14,
Psa 19:12)

(c.) How do they show themselves to be true under the third? Answ. By
prizing the true graces above all the world, by praying heartily that
God will give thee more; by not being content with all the grace thou
canst be capable of enjoying on this side heaven and glory. (Psa 84:10,
Luke 17:5, Phil 3)

“Strive to enter in.” The reason why Christ addeth these words, “to
enter in,” is obvious, to wit, because there is no true and lasting
happiness on this side heaven; I say, none that is both true and
lasting, I mean, as to our sense and feeling as there shall [be]; “For
here have we no continuing city, but we seek one to come.” (Heb 13:14)
The heaven is within, strive therefore to enter in; the glory is
within, strive therefore to enter in; the Mount Zion is within, strive
therefore to enter in; the heavenly Jerusalem is within, strive
therefore to enter in; angels and saints are within, strive therefore
to enter in; and, to make up all, the God and Father of our Lord Jesus
Christ, and that glorious Redeemer, is within, strive therefore to
enter in.

“Strive to enter in.” “For without are dogs, and sorcerers, and
whoremongers, and murderers, and idolaters, and whosoever loveth and
maketh a lie.” Without are also the devils, and hell, and death, and
all damned souls; without is howling, weeping, wailing, and gnashing of
teeth; yea, without are all the miseries, sorrows, and plagues that an
infinite God can in justice and power inflict upon an evil and wicked
generation; “Strive therefore to enter in at the strait gate.” (Rev
22:15, Matt 25:41, Rev 12:9, Is 65:13,14, Matt 22:13, Deu 29:18-20)

“Strive to enter in at the strait gate; for many, I say unto you, will
seek to enter in, and shall not be able.”

[MOTIVE TO STRIVE TO ENTER INTO THIS KINGDOM.]


Fourth. We are come now to the motive which our Lord urges to enforce
his exhortation.

He told us before that the gate was strait; he also exhorted us to
strive to enter in thereat, or to get those things now that will
further our entrance then, and to set ourselves against those things
that will hinder our entering in.

In this motive there are five things to be minded.

1. That there will be a disappointment to some at the day of judgment;
they will seek to enter in, and shall not be able.

2. That not a few, but many, will meet with this disappointment; “For
many will seek to enter in, and shall not be able.”

3. This doctrine of the miscarriage of many then, it standeth upon the
validity of the word of Christ; “For many, I say, will seek to enter
in, and shall not be able.”

4. Professors shall make a great heap among the many that shall fall
short of heaven; “For many, I say unto you, will seek to enter in, and
shall not be able.”

5. Where grace and striving are wanting now, seeking and contending to
enter in will be unprofitable then; “For many, I say unto you, will
seek to enter in, and shall not be able.”

But I will proceed in my former method, to wit, to open the words unto
you.

[Import of the words FOR MANY.]

“For many,” &c. If he had said, For some will fall short, it had been a
sentence to be minded; if he had said, For some that seek will fall
short, it had been very awakening; but when he saith, Many, many will
fall short, yea, many among professors will fall short, this is not
only awakening, but dreadful!

[Various applications of the word MANY.]—“For many,” &c. I find this
word many variously applied in Scripture.

1. Sometimes it intendeth the open profane, the wicked and ungodly
world, as where Christ saith, “Wide is the gate, and broad is the way,
that leadeth to destruction, and many there be which go in thereat.”
(Matt 7:13) I say, by the many here, he intends those chiefly that go
on in the broad way of sin and profaneness, bearing the “tokens” of
their damnation in their foreheads, those whose daily practice
proclaims that their “feet go down to death, and their steps take hold
on hell.” (Job 21:29,30, Isa 3:9, Prov 4)

2. Sometimes this word many intendeth those that cleave to the people
of God deceitfully, and in hypocrisy, or, as Daniel hath it, “Many
shall cleave to them with flatteries.” (Dan 11:34) The word many in
this text includeth all those who feign themselves better than they are
in religion; it includeth, I say, those that have religion only for a
holiday suit6 to set them out at certain times, and when they come
among suitable company.

3. Sometimes this word many intendeth them that apostatize from Christ;
such as for a while believe, and in time of temptation fall away; as
John saith of some of Christ’s disciples: “From that time many of his
disciples went back, and walked no more with him.” (John 6:66)

4. Sometimes this word many intendeth them that make a great noise, and
do many great things in the church, and yet want saving grace: “Many,”
saith Christ, “will say unto me in that day, Lord, Lord, have we not
prophesied in thy name? and in thy name have cast out devils? and in
thy name done many wonderful works?” (Matt 7:22) Mark, there will be
many of these.

5. Sometimes this word many intendeth those poor, ignorant, deluded
souls that are led away with every wind of doctrine; those who are
caught with the cunning and crafty deceiver, who lieth in wait to
beguile unstable souls: “And many shall follow their pernicious ways,
by reason of whom the way of truth shall be evil spoken of.” (2 Peter
2:2)

6. Sometimes this word many includeth all the world, good and bad: “And
many of them that sleep in the dust of the earth shall awake, some to
everlasting life, and some to shame and everlasting contempt.” (Dan
12:2) Compare with John 5:28,29.

7. Lastly. Sometimes this word many intendeth the good only, even them
that shall be saved. (Luke 1:16, 2:34)

[How MANY is applied in the text.] Since then that the word is so
variously applied, let us inquire how it must be taken in the text.
And,

1. It must not be applied to the sincerely godly, for they shall never
perish. (John 10:27,28) 2. It cannot be applied to all the world, for
then no flesh should be saved. 3. Neither is it to be applied to the
open profane only, for then the hypocrite is by it excluded. 4. But by
the many in the text our Lord intendeth in special the professor; the
professor, I say, how high soever he seems to be now, that shall be
found without saving grace in the day of judgment.

Now that the professor is in special intended in this text, consider,
so soon as the Lord had said, “Many will seek to enter in, and shall
not be able,” he pointeth, as with his finger, at the many that then he
in special intendeth; to wit, them among whom he had taught; them that
had eat and drunken in his presence; them that had prophesied, and cast
out devils in his name, and in his name had done many wonderful works.
(Luke 13:26, Matt 7:22) These are the many intended by the Lord in this
text, though others also are included under the sentence of damnation
by his word in other places. “For many,” &c. Matthew saith, concerning
this strait gate, that there are but few that find it. But it seems the
cast-always in my text did find it; for you read, that they knocked at
it, and cried, “Lord, open unto us.” So then, the meaning may seem to
be this—many of the few that find it will seek to enter in, and shall
not be able. I find, at the day of judgment, some will be crying to the
rocks to cover them, and some at the gates of heaven for entrance.
Suppose that those that cry to the rocks to cover them, are they whose
conscience will not suffer them once to look God in the face, because
they are fallen under present guilt, and the dreadful fears of the
wrath of the Lamb. (Rev 6:16) And that those that stand crying at the
gate of heaven, are those whose confidence holds out to the last,—even
those whose boldness will enable them to contend even with Jesus Christ
for entrance; them, I say, that will have profession, casting out of
devils, and many wonderful works, to plead; of this sort are the many
in my text: “For many, I say unto you, will seek to enter in, and shall
not be able.” Could we compare the professors of the times with the
everlasting word of God, this doctrine would more easily appear to the
children of men. How few among the many, yea, among the swarms of
professors, have heart to make conscience of walking before God in this
world, and to study his glory among the children of men! How few, I
say, have his name lie nearer their hearts than their own carnal
concerns! Nay, do not many make his Word, and his name, and his ways, a
stalking-horse to their own worldly advantages? 7

God calls for faith, good conscience, moderation, self-denial,
humility, heavenly-mindedness, love to saints, to enemies, and for
conformity in heart, in word, and life, to his will: but where is it?
(Mark 11:22, 1 Peter 3:16, Heb 13:5, Phil 4:5, Matt 10:37-39, Col
3:1-4, Micah 6:8, Rev 2:10, John 15:17, 1 John 4:21, Matt 5:44, Prov
23:26, Col 4:6)

[Import of the words I SAY UNTO YOU.]

“For many, I say unto you.” These latter words carry in them a double
argument to prove the truth asserted before: First, in that he directly
pointeth at his followers: “I say unto you”: Many, I say unto you, even
to you that are my disciples, to you that have eat and drunk in my
presence. I know that sometimes Christ hath directed his speech to his
disciples, not so much upon their accounts, as upon the accounts of
others; but here it is not so; the “I say unto you,” in this place, it
immediately concerned some of themselves: I say unto you, ye shall
begin to stand without, and to knock, “saying, Lord, Lord, open unto
us, and he shall answer and say unto you, I know you not whence ye are;
then shall ye begin to say, We have eaten and drunk in thy presence,
and thou hast taught in our streets. But he shall say, I tell you, I
know you not whence ye are; depart from me, all ye workers of
iniquity”; it is you, you, YOU, that I mean! “I say unto you.” It is
common with a professing people, when they hear a smart and a
thundering sermon, to say, Now has the preacher paid off the drunkard,
the swearer, the liar, the covetous, and adulterer; forgetting that
these sins may be committed in a spiritual and mystical way. There is
spiritual drunkenness, spiritual adultery, and a man may be a liar that
calls God his Father when he is not, or that calls himself a Christian,
and is not. 8

Wherefore, perhaps all these thunders and lightnings in this terrible
sermon may more concern thee than thou art aware of: “I say unto you”;
unto you, professors, may be the application of all this thunder. (Rev
2:9, 3:9)

“I say unto you!” Had not the Lord Jesus designed by these words to
show what an overthrow will one day be made among professors, he needed
not to have you’d it at this rate, as in the text, and afterwards, he
has done; the sentence had run intelligible enough without it; I say,
without his saying, “I say unto you.” But the truth is, the professor
is in danger; the preacher and the hearer, the workers of miracles, and
workers of wonders, may all be in danger of damning, notwithstanding
all their attainments. And to awaken us all about this truth,
therefore, the text must run thus: “For many, I say unto YOU, shall
seek to enter in, and shall not be able.”

See you not yet that the professor is in danger, and that those words,
“I say unto you,” are a prophecy of the everlasting perdition of some
that are famous in the congregation of saints? I say, if you do not see
it, pray God your eyes may be opened, and beware that thy portion be
not as the portion of one of those that are wrapped up in the 28th
verse of the chapter: “There shall be weeping and gnashing of teeth,
when ye shall see Abraham, and Isaac, and Jacob, and all the prophets,
in the kingdom of heaven, and you yourselves thrust out.”

“For many, I say unto you.” These words, I told you, carry in them a
double argument for confirmation of the truth asserted before: first,
that professors are here particularly pointed at; and, secondly, it is
the saying of the Truth himself: for these words, “I say,” are words
full of authority; I say it, I say unto you, says Christ, as he saith
in another place, “It is I that speak; behold it is I!” The person
whose words we have now under consideration was no blundering
raw-headed preacher, 9 but the very wisdom of God, his Son, and him
that hath lain in his bosom from everlasting, and consequently had the
most perfect knowledge of his Father’s will, and how it would fare with
professors at the end of this world. And now hearken what himself doth
say of the words which he hath spoken; “Heaven and earth shall pass
away, but my words shall not pass away.” (Matt 24:35)

“I say unto you.” The prophets used not to speak after this manner, nor
yet the holy apostles; for thus to speak, is to press things to be
received upon their own authority. They used to say, Thus saith the
Lord, or Paul, or Peter, an apostle, or a servant of God. But now we
are dealing with the words of the Son of God; it is HE that hath said
it; wherefore we find the truth of the perishing of many professors
asserted, and confirmed by Christ’s own mouth. This consideration
carrieth great awakening in it; but into such a fast sleep are many
now-a-days fallen, that nothing will awaken them but that shrill and
terrible cry, “Behold, the Bridegroom cometh; go ye out to meet him.”

[Two things that befall Professors.]

“I SAY UNTO YOU.” There are two things upon which this assertion may be
grounded—1. There is in the world a thing like grace, that is not. 2.
There is a sin called the sin against the Holy Ghost, from which there
is no redemption. And both these things befall professors.

1. There is in the world a thing like grace, that is not. (1.) This is
evident, because we read that there are some that not only “make a fair
show in the flesh,” that “glory in appearance,” that “appear beautiful
outward,” that do as God’s people, but have not the grace of God’s
people. (Gal 6:12, 2 Cor 5:12, Matt 23:27, Isa 57:3,4) (2.) It is
evident also from those frequent cautions that are everywhere in the
Scriptures given us about this thing: “Be not deceived: Let a man
examine himself: Examine yourselves whether ye be in the faith.” (Gal
6:7, 1 Cor 11:28, 2 Cor 13:5) All these expressions intimate to us that
there may be a show of, or a thing like grace, where there is no grace
indeed. (3.) This is evident from the conclusion made by the Holy Ghost
upon this very thing: “For if a man think himself to be something, when
he is nothing, he deceiveth himself.” (Gal 6:3) The Holy Ghost here
concludeth, that a man may think himself to be something, may think he
hath grace, when he hath none; may think himself something for heaven
and another world, when indeed he is just nothing at all with reference
thereto. The Holy Ghost also determines upon this point, to wit, that
they that do so deceive themselves: “For if a man think himself to be
something when he is nothing, he deceiveth himself”; he deceiveth his
own soul, he deceiveth himself of heaven and salvation. So again: “Let
no man beguile you of your reward.” (Col 2:18) (4.) It is manifest from
the text; “For many, I say unto you, will seek to enter in, and shall
not be able.” Alas! great light, great parts, great works, and great
confidence of heaven, may be where there is no faith of God’s elect, no
love of the Spirit, no repentance unto salvation, no sanctification of
the Spirit, and so consequently no saving grace. But,

2. As there is a thing like grace, which is not, so there is a sin,
called the sin against the Holy Ghost, from which there is no
redemption; and this sin doth more than ordinarily befall professors.

There is a sin, called the sin against the Holy Ghost, from which there
is no redemption. This is evident both from Matthew and Mark: “But
whosoever speaketh against the Holy Ghost, it shall not be forgiven
him, neither in this world, neither in the world to come.” “But he that
shall blaspheme against the Holy Ghost hath never forgiveness, but is
in danger of eternal damnation.” (Matt 12:32, Mark 3:29) Wherefore,
when we know that a man hath sinned this sin, we are not to pray for
him, or to have compassion on him. (1 John 5:16, Jude 22)

This sin doth most ordinarily befall professors; for there are few, if
any, that are not professors, that are at present capable of sinning
this sin. They which “were once enlightened, and have tasted of the
heavenly gift, and were made partakers of the Holy Ghost, and have
tasted the good word of God, and the powers of the world to come,” of
this sort are they that commit this sin. (Heb 6:4,5) Peter also
describes them to be such, that sin the unpardonable sin. “For if,
after they have escaped the pollutions of the world through the
knowledge of the Lord and Saviour Jesus Christ, they are again
entangled therein, and overcome, the latter end is worse with them than
the beginning.” (2 Peter 2:20) The other passage in the tenth of
Hebrews holdeth forth the same thing. “For if we sin willfully after
that we have received the knowledge of the truth, there remaineth no
more sacrifice for sins, but a certain fearful looking for of judgment
and fiery indignation, which shall devour the adversaries.” (Heb
10:26,27) THESE, therefore, are the persons that are the prey for this
sin; this sin feedeth upon PROFESSORS, and they that are such do very
often fall into the mouth of this eater. Some fall into the mouth of
the sin by delusions and doctrines of devils; and some fall into the
mouth of it by returning with the dog to his own vomit again, and with
the sow that was washed to her wallowing in the mire. (2 Peter 2:22) I
shall not here give you a particular description of this sin—that I
have done elsewhere; 10 but such a sin there is, and they that commit
it shall never have forgiveness. And I say again, there be professors
that commit this unpardonable sin, yea, more than most are aware of.
Let all, therefore, look about them. The Lord awaken them that they may
so do; for what with a profession without grace, and by the venom of
the sin against the Holy Ghost, many will seek to enter in, and shall
not be able.

[Import of the words WILL SEEK TO ENTER IN.]

“Will seek to enter in.” This kingdom, at the gate of which the
reprobate will be stopped, will be, at the last judgment, the desire of
all the world; and they, especially THEY in my text, will seek to enter
in; for then they will see that the blessedness is to those that shall
get into this kingdom, according to that which is written, “Blessed are
they that do his commandments, that they may have right to the tree of
life, and may enter in through the gates into the city.” (Rev 21:14) To
prove that they will seek, although I have done it already, yet read
these texts at your leisure—Matthew 25:11, 7:22, Luke 13:28. And, in a
word, to give you the reason why they will seek to enter in.

[Why they will seek to enter in.]

1. Now they will see what a kingdom it is, what glory there is in it,
and now they shall also see the blessedness which they shall have that
shall then be counted worthy to enter in. The reason why this kingdom
is so little regarded, it is because it is not seen; the glory of it is
hid from the eyes of the world. “Their eye hath not seen, nor their ear
heard,” &c. Aye, but then they shall hear and see too; and when this
comes to pass, then, even then, he that now most seldom thinks thereof
will seek to enter in.

2. They will now see what hell is, and what damnation in hell is, more
clear than ever. They will also see how the breath of the Lord, like a
stream of brimstone, doth kindle it. O the sight of the burning fiery
furnace, which is prepared for the devil and his angels! This, this
will make work in the souls of cast-always at that day of God Almighty,
and then they will seek to enter in.

3. Now they will see what the meaning of such words as these are,
hell-fire, everlasting fire, devouring fire, fire that never shall be
quenched. Now they will see what “for ever” means, what eternity means;
now they will see what this word means, “the bottomless pit”; now they
will hear roaring of sinners in this place, howling in that, some
crying to the mountains to fall upon them, and others to the rocks to
cover them; now they will see blessedness is nowhere but within!

4. Now they will see what glory the godly are possessed with; how they
rest in Abraham’s bosom, how they enjoy eternal glory, how they walk in
their white robes, and are equal to the angels. O the favour, and
blessedness, and unspeakable happiness that now God’s people shall
have! and this shall be seen by them that are shut out, by them that
God hath rejected for ever; and this will make them seek to enter in.
(Luke 16:22,23, 13:28)

[How will they seek to enter in.]

“Will seek to enter in.” Quest. But some may say, How will they seek to
enter in? [I] answer,

1. They will put on all the confidence they can, they will trick and
trim up their profession, and adorn it with what bravery they can. Thus
the foolish virgins sought to enter in; they did trim up their lamps,
made themselves as fine as they could. They made shift to make their
lamps to shine awhile; but the Son of God discovering himself, their
confidence failed, their lamps went out, the door was shut upon them,
and they were kept out. (Matt 25:1-12)

2. They will seek to enter in by crowding themselves in among the
godly. Thus the man without the wedding garment sought to enter in. He
goes to the wedding, gets into the wedding chamber, sits close among
the guests, and then, without doubt, concluded he should escape
damnation. But, you know, one black sheep is soon seen, though it be
among a hundred white ones. Why, even thus it fared with this poor man.
“And when the king came in to see the guests, he saw there a man that
had not on a wedding garment.” He spied him presently, and before one
word was spoken to any of the others, he had this dreadful salutation,
“Friend, how camest thou in hither, not having on a wedding garment?”
11

“And he was speechless”; though he could swagger it out among the
guests, yet the master of the feast, at first coming in, strikes him
dumb; and having nothing to say for himself, the king had something to
say against him. “Then the king said to the servants,” the angels,
“Bind him hand and foot, and take him away, and cast him into outer
darkness; there shall be weeping and gnashing of teeth.” (Matt
22:11-13)

3. They will seek to enter in by pleading their profession and
admittance to the Lord’s ordinances when they were in the world. “Lord,
we have eaten and drunk in thy presence, and thou hast taught in our
streets”; we sat at thy table, and used to frequent sermons and
Christian assemblies; we were well thought of by thy saints, and were
admitted into thy churches; we professed the same faith as they did;
“Lord, Lord, open unto us.”

4. They will seek to enter in by pleading their virtues; how they
subjected [themselves] to this ministry, how they wrought for him, what
good they did in the world, and the like, but neither will this help
them; the same answer that the two former had, the same have
these—“Depart from me, ye that work iniquity.” (Matt 7:22)

5. They will seek to enter in by pleading excuses where they cannot
evade conviction. The slothful servant went this way to work, when he
was called to account for not improving his Lord’s money. “Lord,” says
he, “I knew thee that thou art an hard man, reaping where thou hast not
sown, and gathering where thou hast not strawed, and I was afraid,”
&c., either that I should not please in laying out thy money, or that I
should put it into hands out of which I should not get it again at thy
need, “and I went a hid thy talent in the earth; lo, there thou hast
that is thine”; as if he had said, True, Lord, I have not improved, I
have not got; but consider also I have not embezzled, I have not spent
nor lost thy money; lo, there thou hast what is thine. (Matt 25:24-28)
There are but few will be able to say these last words at the day of
judgment. The most of professors are for embezzling, misspending, and
slothing away their time, their talents, their opportunities to do good
in. But, I say, if he that can make so good an excuse as to say, Lo,
there thou hast that is thine; I say, if such an one shall be called a
wicked and slothful servant, if such an one shall be put to shame at
the day of judgment, yea, if such an one shall, notwithstanding this
care to save his Lord’s money, be cast as unprofitable into outer
darkness, where shall be weeping and gnashing of teeth, what will they
do that have neither taken care to lay out, nor care to keep what was
committed to their trust?

6. They will seek to enter in by pleading that ignorance was the ground
of their miscarrying in the things wherein they offended. Wherefore,
when Christ charges them with want of love to him, and with want of
those fruits that should prove their love to be true—as, that they did
not feed him, did not give him drink, did not take him in, did not
clothe him, visit him, come unto him, and the like—they readily reply,
“Lord, when saw we thee an hungered, or athirst, or a stranger, or
naked, or sick, or in prison, and did not minister unto thee?” (Matt
25:44) As who should say, Lord, we are not conscious to ourselves that
this charge is worthily laid at our door! God forbid that we should
have been such sinners. But, Lord, give an instance; when was it, or
where? True, there was a company of poor sorry people in the world,
very inconsiderable, set by with nobody; but for thyself, we professed
thee, we loved thee, and hadst thou been with us in the world, wouldst
thou have worn gold, wouldst thou have eaten the sweetest of the world,
we would have provided it for thee; and therefore, Lord, Lord, open to
us! But will the plea do? No. Then shall he answer them, “Inasmuch as
ye did it not to one of the least of these” my brethren, “ye did it not
to me.” This plea, then, though grounded upon ignorance, which is one
of the strangest pleas for neglect of duty, would not give them
admittance into the kingdom. “These shall go away into everlasting
punishment, but the righteous into life eternal.”

I might add other things by which it will appear how they will seek to
enter in. As,

1. They will make a stop at this gate, this beautiful gate of heaven.
They will begin to stand without at the gate, as being loath to go any
further. Never did malefactor so unwillingly turn off the ladder when
the rope was about his neck, as these will turn away in that day from
the gates of heaven to hell.

2. They will not only make a stop at the gate; but there they will
knock and call. This also argueth them willing to enter. They will
begin to stand without, and to knock at the gate, saying, Lord, Lord,
open to us. This word, Lord, being doubled, shows the vehemency of
their desires, “Lord, Lord, open unto us.” The devils are coming; Lord,
Lord, the pit opens her mouth upon us; Lord, Lord, there is nothing but
hell and damnation left us, if, Lord, Lord, thou hast not mercy upon
us; “Lord, Lord, open unto us!”

3. Their last argument for entrance is their tears, when groundless
confidence, pleading of virtues, excuses, and ignorance, will not do;
when standing at the gate, knocking, and calling, “Lord, Lord, open
unto us,” will not do, then they betake themselves to their tears.
Tears are sometimes the most powerful arguments, but they are nothing
worth here. Esau also sought it carefully with tears, but it helped him
nothing at all. (Heb 12:17) There shall be weeping and gnashing of
teeth; for the gate is shut for ever, mercy is gone for ever, Christ
hath rejected them for ever. All their pleas, excuses, and tears will
not make them able to enter into this kingdom. “For many, I say unto
you, will seek to enter in, and shall not be able.”

[Import of the words SHALL NOT BE ABLE.]

I come now to the latter part of the words, which closely show us the
reason of the rejection of these many that must be damned; “They will
seek to enter in, and shall not be able.”

A hypocrite, a false professor, may go a great way; they may pass
through the first and second watch, to wit, may be approved of
Christians and churches; but what will they do when they come at this
iron gate that leadeth into the city? “There the workers of iniquity
are fallen, they are cast down, and shall not be able to rise!” (Psa
36:12)

“And shall not be able.” The time, as I have already hinted, which my
text respecteth, it is the day of judgment, a day when all masks and
vizards shall be taken off from all faces. It is a day wherein God
“will bring to light the hidden things of darkness, and will make
manifest the counsel of the hearts.” (1 Cor 4:5) It is also the day of
his wrath, the day in which he will pay vengeance, even a recompence to
his adversaries.

At this day, those things that now these “many” count sound and good,
will then shake like a quagmire, even all their naked knowledge, their
feigned faith, pretended love, glorious shows of gravity in the face,
their holiday words and specious carriages, will stand them in little
stead. I call them holiday ones, for I perceive that some professors do
with religion just as people do with their best apparel—hang it against
the wall all the week, and put it on on Sundays. For as some scarce
ever put on a suit but when they go to a fair or a market, so little
house religion will do with some; they save religion till they go to a
meeting, or till they meet with a godly chapman. O poor religion! O
poor professor! What wilt thou do at this day, and the day of thy trial
and judgment? Cover thyself thou canst not; go for a Christian thou
canst not; stand against the Judge thou canst not! What wilt thou do?
“The ungodly shall not stand in the judgment, nor sinners in the
congregation of the righteous.” 12 “And shall not be able.” The ability
here intended is not that which standeth in carnal power or fleshly
subtlety, but in the truth and simplicity of those things for the sake
of which God giveth the kingdom of heaven to his people.

There are five things, for the want of which this people will not be
able to enter.

1. This kingdom belongs to the elect, to those for whom it was prepared
from the foundation of the world. (Matt 25:34) Hence Christ saith, when
he comes, he will send forth his angels with a great sound of trumpet,
and they shall gather together his elect from the four winds, from one
end of heaven to another. (Matt 24:31) And hence he saith again, “I
will bring forth a seed out of Jacob, and out of Judah an inheritor of
my mountains, and mine elect shall inherit it, and my servants shall
dwell there.” “They shall deceive, if it were possible, the very
elect.” “But the election hath obtained it, and the rest were blinded.”
(Rom 11:7)

2. They will not be able to enter, because they will want the
birthright. The kingdom of heaven is for the heirs—and if children,
then heirs; if born again, then heirs. Wherefore it is said expressly,
“Except a man be born again, he cannot see the kingdom of God.” By this
one word, down goes all carnal privilege of being born of flesh and
blood, and of the will of man. Canst thou produce the birthright? But
art thou sure thou canst? For it will little profit thee to think of
the blessed kingdom of heaven, if thou wantest a birthright to give
thee inheritance there. Esau did despise his birthright, saying, What
good will this birthright do me? And there are many in the world of his
mind to this day. “Tush,” say they, “they talk of being born again;
what good shall a man get by that? They say, no going to heaven without
being born again. But God is merciful; Christ died for sinners; and we
will turn when we can tend it, 13 and doubt not but all will be well at
last.” But I will answer thee, thou child of Esau, that the birthright
and blessing go together; miss of one, and thou shalt never have the
other! Esau found this true; for, having first despised the birthright,
when he would afterwards “have inherited the blessing, he was rejected;
for he found no place of repentance, though he sought it carefully with
tears.” (Gen 25, Heb 12:16,17)

3. They shall not be able to enter in who have not believed with the
faith of God’s operation; the faith that is most holy, even the faith
of God’s elect. “He that believeth on the Son of God hath everlasting
life; and he that believeth not the Son shall not see life; but the
wrath of God abideth on him.” (John 3:36) But now this faith is the
effect of electing love, and of a new birth. (John 1:11-13) Therefore,
all the professors that have not faith which floweth from being born of
God, will seek to enter in, and shall not be able.

4. They shall not be able to enter in that have not gospel-holiness.
Holiness that is the effect of faith is that which admits into the
presence of God, and into his kingdom too. “Blessed and holy is he that
hath part in the first resurrection, on such the second death,” that
is, hell and eternal damnation, “hath no power.” (Rev 20:6,14) Blessed
and holy, with the holiness that flows from faith which is in Christ;
for to these the inheritance belongs. “That they may receive
forgiveness of sins, and inheritance among them which are sanctified,
by faith,” saith Christ, “that is in me.” (Acts 26:18) This holiness,
which is the natural effect of faith in the Son of God, Christ Jesus
the Lord will, at this day of judgment, distinguish from all other
shows of holiness and sanctity, be they what they will, and will admit
the soul that hath this holiness into his kingdom, when the rest will
seek to enter in, and shall not be able.

5. They shall not be able to enter in that do not persevere in this
blessed faith and holiness; not that they that have them indeed can
finally fall away, and everlastingly perish; but it hath pleased Jesus
Christ to bid them that have the right to hold fast that they have: to
endure to the end; and then tells them they shall be saved—though it is
as true that none is of power to keep himself; but God worketh together
with his children, and they are “kept by the power of God, through
faith unto salvation,” which is also laid up in heaven for them. (1
Peter 1:3-5)

“The foolish shall not stand in thy sight; thou hatest all workers of
iniquity.” (Psa 5:5) The foolish are the unholy ones, that neither have
faith, nor holiness, nor perseverance in godliness, and yet lay claim
to the kingdom of heaven; but “better is a little with righteousness,
than great revenues without right.” (Prov 16:8) What is it for me to
claim a house, or a farm, without right? or to say, all this is mine,
but have nothing to show for it? This is but like the revenues of the
foolish; his estate lieth in his conceit. He hath nothing by birthright
and law, and therefore shall not be able to inherit the possession.
“For many, I say unto you, will seek to enter in, and shall not be
able.”

Thus you see, that the non-elect shall not be able to enter, that he
that is not born again shall not be able to enter, that he that hath
not saving faith, with holiness and perseverance flowing therefrom,
shall not be able to enter; wherefore consider of what I have said.

[SECOND. THE WORDS BY WAY OF OBSERVATION.]


I come now to give you some observations from the words, and they may
be three.

FIRST. When men have put in all the claim they can for heaven, but few
will have it for their inheritance. “For many, I say unto you, will
seek to enter in, and shall not be able.” SECOND. Great, therefore,
will be the disappointment that many will meet with at the day of
judgment: “For many will seek to enter in, and shall not be able.”
THIRD. Going to heaven, therefore, will be no trivial business;
salvation is not got by a dream; they that would then have that kingdom
must now strive lawfully to enter: “For many, I say unto you, will seek
to enter in, and shall not be able.”

FIRST. I shall speak chiefly, and yet but briefly, to the first of
these observations; to wit, That when men have put in all the claim
they can to the kingdom of heaven, but few will have it for their
inheritance. The observation standeth of two parts. First. That the
time is coming, when every man will put in whatever claim they can to
the kingdom of heaven. Second. There will be but few of them that put
in claim thereto, that shall enjoy it for their inheritance.

[First. ALL WILL PUT IN WHAT CLAIM THEY CAN TO THE KINGDOM OF HEAVEN.]

I shall speak but a word or two to the first part of the observation,
because I have prevented my enlargement thereon by my explication upon
the words; but you find in the 25th of Matthew, that all they on the
left hand of the Judge did put in all the claim they could for this
blessed kingdom of heaven. If you should take them on the left hand as
most do, for all the sinners that shall be damned, then that completely
proveth the first part of the observation; for it is expressly said,
“Then shall they,” all of them jointly, and every one apart, “also
answer him, saying, Lord, when saw we thus and thus, and did not
minister unto thee?” (Matt 25:44) I could here bring you in the plea of
the slothful servant, the cry of the foolish virgins; I could also here
enlarge upon that passage, “Lord, Lord, have we not eaten and drunk in
thy presence, and thou hast taught in our streets?” But these things
are handled already in the handling of which this first part of the
observation is proved; wherefore, without more words, I will, God
assisting by his grace, descend to the second part thereof, to wit,

[Second. THERE WILL BE BUT FEW OF THEM THAT PUT IN CLAIM THERETO THAT
WILL ENJOY IT FOR THEIR INHERITANCE.]

I shall speak distinctly to this part of the observation, and shall
first confirm it by a Scripture or two. “Strait is the gate, and narrow
is the way, which leadeth unto life, and few there be that find it.”
(Matt 7:14) “Fear not, little flock, for it is your Father’s good
pleasure to give you the kingdom.” (Luke 12:32) By these two texts, and
by many more that will be urged anon, you may see the truth of what I
have said.

To enlarge, therefore, upon the truth; and, First, more generally;
Second, more particularly. More generally, I shall prove that in all
ages but few have been saved. More particularly, I shall prove but few
of them that profess have been saved.

[First, Generally—in all ages but few have been saved.]

1. In the old world, when it was most populous, even in the days of
Noah, we read but of eight persons that were saved out of it; well,
therefore, might Peter call them but few; but how few? why, but eight
souls; “wherein few, that is, eight souls, were saved by water.” (1
Peter 3:20) He touches a second time upon this truth, saying, He
“spared not the old world, but saved Noah the eighth person, a preacher
of righteousness, bringing in the flood upon the world of the ungodly.”
(2 Peter 2:5) Mark, all the rest are called the ungodly, and there were
also a world of them. These are also taken notice of in Job, and go
there also by the name of wicked men: “Hast thou marked the old way
which wicked men have trodden? which were cut down out of time, whose
foundation was overflown with a flood, which said unto God, Depart from
us, and what can the Almighty do for them?” (Job 22:15-17)

There were therefore but eight persons that escaped the wrath of God,
in the day that the flood came upon the earth; the rest were ungodly;
there was also a world of them, and they are to this day in the prison
of hell. (Heb 11:7, 1 Peter 3:19,20) Nay, I must correct my pen, there
were but seven of the eight that were good; for Ham, though he escaped
the judgment of the water, yet the curse of God overtook him to his
damnation. 2. When the world began again to be replenished, and people
began to multiply therein: how few, even in all ages, do we read of
that were saved from the damnation of the world!

(1.) One Abraham and his wife, God called out of the land of the
Chaldeans; “I called,” said God, “Abraham alone.” (Isa 51:2)

(2.) One Lot out of Sodom and Gomorrah, out of Admah and Zeboim; one
Lot out of four cities! Indeed his wife and two daughters went out of
Sodom with him; but they all three proved naught, as you may see in the
19th of Genesis. Wherefore Peter observes, that Lot only was saved: “He
turned the cities of Sodom and Gomorrah into ashes, condemning them
with an overthrow, making them an example unto those that after should
live ungodly, and delivered just Lot, that righteous man.” (Read 2
Peter 2:6-8) Jude says, that in this condemnation God overthrew not
only Sodom and Gomorrah, but the cities about them also; and yet you
find none but Lot could be found that was righteous, either in Sodom or
Gomorrah, or the cities about them; wherefore they, all of them, suffer
the vengeance of eternal fire. (verse 7)

(3.) Come we now to the time of the Judges, how few then were godly,
even then when the inhabitants of the villages ceased, they ceased in
Israel! “the highways” of God “were” then “unoccupied.” (Judg 5:6,7)

(4.) There were but few in the days of David: “Help, Lord,” says he,
“for the godly man ceaseth, for the faithful fail from among the
children of men.” (Psa 12:1)

(5.) In Isaiah’s time the saved were come to such a few, that he
positively says that there were a very small number left: “God had made
them like Sodom, and they had been like unto Gomorrah.” (Isa 1:8,9)

(6.) It was cried unto them in the time of Jeremiah, that they should
“run to and fro through the streets of Jerusalem, and see now, and
know, and seek in the broad places thereof, if ye can find a man, if
there be any that executeth judgment, that seeketh the truth, and I
will pardon it.” (Jer 5:1)

(7.) God showed his servant Ezekiel how few there would be saved in his
day, by the vision of a few hairs saved out of the midst of a few
hairs; for the saved were a few saved out of a few. (Eze 5:5)

(8.) You find in the time of the prophet Micah, how the godly complain,
that as to number they then were so few, that he compares them to those
that are left behind when they had gathered the summer-fruit. (Micah
7:1)

(9.) When Christ was come, how did he confirm this truth, that but few
of them that put in claim for heaven will have it for their
inheritance! But the common people could not hear it, and therefore,
upon a time when he did but a little hint at this truth, the people,
even all in the synagogue where he preached it, “were filled with
wrath, rose up, thrust him out of the city, and led him unto the brow
of the hill,” whereon their city was built, “that they might cast him
down headlong.” (Luke 4:24-29)

(10.) John, who was after Christ, saith, “The whole world lieth in
wickedness; that all the world wondered after the beast; and that power
was given to the beast over all kindreds, tongues, and nations.” Power
to do what? Why, to cause all, both great and small, rich and poor,
bond and free, to receive his mark, and to be branded for him. (1 John
5:10, Rev 13:3,7,16)

(11.) Should we come to observation and experience, the show of the
countenance of the bulk of men doth witness against them; “they declare
their sin as Sodom, they hide it not.” (Isa 3:9) Where is the man that
maketh the Almighty God his delight, and that designeth his glory in
the world? Do not even almost all pursue this world, their lusts and
pleasures? and so, consequently, say unto God, “Depart from us, for we
desire not the knowledge of thy ways; or, What is the Almighty that we
should serve him? It is in vain to serve God,” &c.

So that without doubt it will appear a truth in the day of God, that
but few of them that shall put in their claim to heaven will have it
for their inheritance.

Before I pass this head, I will show you to what the saved are compared
in the Scriptures.

[To what the saved are compared in Scripture.]

1. They are compared to a handful: “There shall be a handful of corn in
the earth upon the top of the mountains,” &c. (Psa 72:16) This corn is
nothing else but them that shall be saved. (Matt 3:12, 13:30) But mark,
“There shall be a handful”: What is a handful, when compared with the
whole heap? or, what is a handful out of the rest of the world?

2. As they are compared to a handful, so they are compared to a lily
among the thorns, which is rare, and not so commonly seen: “As the lily
among thorns,” saith Christ, “so is my love among the daughters.” (Cant
2:2) By thorns, we understand the worst and best of men, even all that
are destitute of the grace of God, for “the best of them is a brier,
the most upright” of them “as a thorn-hedge.” (Micah 7:4, 2 Sam 23:6) I
know that she may be called a lily amongst thorns also, because she
meets with the pricks of persecution. (Eze 2:6, 28:24) She may also be
thus termed, to show the disparity that is betwixt hypocrites and the
church. (Luke 8:14, Heb 8) But this is not all; the saved are compared
to a lily among thorns, to show you that they are but few in the world;
to show you that they are but few and rare; for as Christ compares her
to a lily among thorns, so she compares him to an apple-tree among the
trees of the wood, which is rare and scarce; not common.

3. They that are saved are called but one of many; for though there be
“threescore queens, and fourscore concubines, and virgins without
number,” yet my love, saith Christ, is but one, my undefiled is but
one. (Cant 6:8,9) According to that of Jeremiah, “I will take you one
of a city.” (Jer 3:14) That saying of Paul is much like this, “Know ye
not that they which run in a race run all, but one receiveth the
prize?” (1 Cor 9:24) But one, that is, few of many, few of them that
run; for he is not here comparing them that run with them that sit
still, but with them that run, some run and lose, some run and win;
they that run and win are few in comparison with them that run and
lose: “They that run in a race run all, but one receives the prize”;
let there then be “threescore queens, and fourscore concubines, and
virgins without number,” yet the saved are but few.

4. They that are saved are compared to the gleaning after the vintage
is in: “Woe is me,” said the church, “for I am as when they have
gathered the summer-fruits, as the grape-gleanings” after the vintage
is in. (Micah 7:1) The gleanings! What are the gleanings to the whole
crop? and yet you here see, to the gleanings are the saved compared. It
is the devil and sin that carry away the cartloads, while Christ and
his ministers come after a gleaning. But the gleaning of the grapes of
Ephraim are better than the vintage of Abiezer. (Judg 8:2) Them that
Christ and his ministers glean up and bind up in the bundle of life,
are better than the loads that go the other way. You know it is often
the cry of the poor in harvest, Poor gleaning, poor gleaning. And the
ministers of the gospel they also cry, Lord, “who hath believed our
report? and to whom is the arm of the Lord revealed?” (Isa 53:1) When
the prophet speaks of the saved under this metaphor of gleaning, how
doth he amplify the matter? “Gleaning-grapes shall be left,” says he,
“two or three berries in the top of the uppermost bough, four or five
in the outmost fruitful branches thereof, saith the Lord.” (Isa 17:6)
Thus you see what gleaning is left in the vineyard, after the vintage
is in; two or three here, four or five there. Alas! they that shall be
saved when the devil and hell have had their due, they will be but as
the gleaning, they will be but few; they that go to hell, go thither in
clusters, but the saved go not so to heaven. (Matt 13:30, Micah 7)
Wherefore when the prophet speaketh of the saved, he saith there is no
cluster; but when he speaketh of the damned, he saith they are gathered
by clusters. (Rev 14:18,19) O sinners! but few will be saved! O
professors! but few will be saved!

5. They that shall be saved are compared to jewels: “and they shall be
mine, saith the Lord of hosts, in that day when I make up my jewels.”
(Mal 3:17) Jewels, you know, are rare things, things that are not found
in every house. Jewels will lie in little room, being few and small,
though lumber takes up much. In almost every house, you may find brass,
and iron, and lead; and in every place you may find hypocritical
professors, but the saved are not these common things; they are God’s
peculiar treasure. (Psa 135:4) Wherefore Paul distinguisheth betwixt
the lumber and the treasure in the house. There is, saith he, in a
great house, not only vessels of gold and silver, but also of wood and
of earth, and some to honour, and some to dishonour. (2 Tim 2:20) Here
is a word for wooden and earthy professors; the jewels and treasures
are vessels to honour, they of wood and earth are vessels of dishonour,
that is, vessels for destruction. (Rom 9:21) 6. They that shall be
saved are compared to a remnant: “Except the Lord of hosts had left
unto us a very small remnant, we should have been as Sodom, and we
should have been like unto Gomorrah.” (Isa 1:9) A remnant, a small
remnant, a very small remnant! O how doth the Holy Ghost word it! and
all to show you how few shall be saved. Every one knows what a remnant
is, but this is a small remnant, a very small remnant. So again, “Sing
with gladness for Jacob, and shout among the chief of the nations:
publish ye, praise ye, and say, O Lord, save thy people, the remnant of
Israel.” (Jer 31:7) What shall I say? the saved are often in Scripture
called a remnant. (Eze 9:4,8, Isa 10:20-22, 11:11,16, Jer 23:3, Joel
2:32) But what is a remnant to the whole piece? What is a remnant of
people to the whole kingdom? or what is a remnant of wheat to the whole
harvest?

7. The saved are compared to the tithe or tenth part; wherefore when
God sendeth the prophet to make the hearts of the people fat, their
ears dull, and to shut their eyes, the prophet asketh, “How long?” to
which God answereth, “Until the cities be wasted without inhabitant,
and the houses without man, and the land be utterly desolate, and the
Lord have removed men far away, and there be a great forsaking in the
midst of the land. But yet,” as God saith in another place, “I will not
make a full end,” “in it shall be a tenth,—so the holy seed shall be
the substance thereof.” (Isa 6:10-13) But what is a tenth? What is one
in ten? And yet so speaks the Holy Ghost, when he speaks of the holy
seed, of those that were to be reserved from the judgment. And observe
it, the fattening and blinding of the rest, it was to their everlasting
destruction; and so both Christ and Paul expounds it often in the New
Testament. (Matt 13:14,15, Mark 4:12, Luke 8:10, John 12:40, Acts
28:26, Rom 11:8) So that those that are reserved from them that perish
will be very few, one in ten: “A tenth shall return, so the holy seed
shall be the substance thereof.” 14

I shall not add more generals at this time. I pray God that the world
be not offended at these. But without doubt, but few of them that shall
put in their claim for heaven will have it for their inheritance; which
will yet further appear in the reading of that which follows.

[Second. Particularly—but few of them that profess have been saved.]

Therefore I come more particularly to show you that but few shall be
saved. I say, but few of professors themselves will be saved; for that
is the truth that the text doth more directly look at and defend. Give
me, therefore, thy hand, good reader, and let us soberly walk through
the rest of what shall be said; and let us compare as we go each
particular with the holy Scripture.

1. It is said, “The daughter of Zion is left as a cottage in a
vineyard, as a lodge in a garden of cucumbers, as a besieged city.”
(Isa 1:8) The vineyard was the church of Israel, the cottage in that
vineyard was the daughter of Zion, or the truly gracious amongst, or in
that church. (Isa 5:1) A cottage; God had but a cottage there, but a
little habitation in the church, a very few that were truly gracious
amongst that great multitude that professed; and had it not been for
these, for this cottage, the rest had been ruined as Sodom: “Except the
Lord of hosts had left unto us,” in the church, a very few, they had
been as Sodom. (Isa 1:9) Wherefore, among the multitude of them that
shall be damned, professors will make a considerable party.

2. “For though thy people Israel be as the sand of the sea, a remnant
of them shall return,” “a remnant shall be saved.” (Isa 10:22, Rom
9:27) For though thy people Israel, whom thou broughtest out of Egypt,
to whom thou hast given church-constitution, holy laws, holy
ordinances, holy prophets, and holy covenants; thy people by separation
from all people, and thy people by profession; though this thy people
be as the sand of the sea, “a remnant shall be saved”; wherefore, among
the multitude of them that shall be damned, professors will make a
considerable party.

3. “Reprobate silver shall men call them, because the Lord hath
rejected them.” (Jer 6:30) The people here under consideration are
called, in verse 27, God’s people, his people by profession: “I have
set thee for a tower and a fortress among my people, that thou mayest
know, and try their way.” What follows? They are all grievous
revolters, walking with slanders, reprobate silver; the Lord hath
rejected them. In chapter 7, verse 29, they are called also the
generation of his wrath: “For the Lord hath rejected and forsaken the
generation of his wrath.” This, therefore, I gather out of these holy
Scriptures,—that with reference to profession and church-constitution,
a people may be called the people of God; but, with reference to the
event and final conclusion that God will make with some of them, they
may be truly the generation of his wrath.

4. In the fifth of Isaiah, you read again of the vineyard of God, and
that it was planted on a very fruitful hill, planted with the choicest
vines, had a wall, a tower, a wine-press belonging to it, and all
things that could put it into right order and good government, as a
church; but this vineyard of the Lord of hosts brought forth wild
grapes, fruits unbecoming her constitution and government, wherefore
the Lord takes from her his hedge and wall, and lets her be trodden
down. Read Christ’s exposition upon it in Matthew 21:33, &c. Look to
it, professors, these are the words of the text, “For many, I say unto
you, will seek to enter in, and shall not be able.”

5. “Son of man,” said God to the prophet, “the house of Israel is to me
become dross, all they are brass and tin, and iron and lead, in the
midst of the furnace they even are the dross of silver.” (Eze 22:18)
God had silver there, some silver, but it was but little; the bulk of
that people was but the dross of the church, though they were the
members of it. But what doth he mean by the dross? why, he looked upon
them as no better, notwithstanding their church-membership, than the
rabble of the world, that is, with respect to their latter end; for to
be called dross, it is to be put amongst the rest of the sinners of the
world, in the judgment of God, though at present they abide in his
house: “Thou puttest away all the wicked of the earth like dross;
therefore I love thy testimonies.” (Psa 119:119)

God saith of his saved ones, “He hath chosen them in the furnace of
affliction.” The refiner, when he putteth his silver into his furnace,
he puts lead in also among it; now this lead being ordered as he knows
how, works up the dross from the silver, which dross, still as it
riseth, he putteth by, or taketh away with an instrument. And thus
deals God with his church; there is silver in his church, aye, and
there is also dross: now the dross are the hypocrites and graceless
ones that are got into the church, and these will God discover, and
afterwards put away as dross. So that it will without doubt prove a
truth of God, that many of their professors that shall put in claim for
heaven, will not have it for their inheritance.

6. It is said of Christ, his “fan is in his hand, and he will
thoroughly purge his floor, and will gather his wheat into the garner,
but he will burn up the chaff with unquenchable fire.” (Matt 3:12) The
floor is the church of God: “O my threshing, and the corn of my floor!”
said God by the prophet, to his people. (Isa 21:10) The wheat are these
good ones in his church that shall be undoubtedly saved; therefore he
saith, “Gather my wheat into my garner.” The chaff groweth upon the
same stalk and ear, and so is in the same visible body with the wheat,
but there is not substance in it: wherefore in time they must be
severed one from the other; the wheat must be gathered into the garner,
which is heaven; and the chaff, or professors that want true grace,
must be gathered into hell, that they may be burned up with
unquenchable fire. Therefore let professors look to it! 15

7. Christ Jesus casts away two of the three grounds that are said to
receive the word. (Luke 8)

The stony ground received it with joy, and the thorny ground brought
forth fruit almost to perfection. Indeed the highway ground was to show
us that the carnal, whilst such, receive not the word at all; but here
is the pinch, two of the three that received it, fell short of the
kingdom of heaven; for but one of the three received it so as to bring
forth fruit to perfection. Look to it, professors!

8. The parable of the unprofitable servant, the parable of the man
without a wedding garment, and the parable of the unsavoury salt, do
each of them justify this for truth. (Matt 25:24,29, 22:11-13, 5:13)
That of the unprofitable servant is to show us the sloth and idleness
of some professors; that of the man without a wedding garment is to
show us how some professors have the shame of their wickedness seen by
God, even when they are among the children of the bridegroom; and that
parable of the unsavoury salt is to show, that as the salt that hath
lost its savour is fit for nothing, no, not for the dunghill, but to be
trodden under foot of men; so some professors, yea, and great ones too,
for this parable reached one of the apostles, will in God’s day be
counted fit for nothing but to be trodden down as the mire in the
streets. O the slothful, the naked, and unsavoury professors, how will
they be rejected of God and his Christ in the judgment! Look to it,
professors!

9. The parable of the tares also giveth countenance to this truth: for
though it be said the field is the world, yet it is said, the tares
were sown even in the church. “And while men slept, his enemy came and
sowed tares among the wheat, and went his way.” (Matt 13:24,25) Object.
But some may object, The tares might be sown in the world among the
wheat, though not in the churches. Answ. But Christ, by expounding this
parable, tells us the tares were sown in his kingdom; the tares, that
is, the children of the devil. “As therefore the tares are gathered and
burned in the fire; so shall it be in the end of this world. The Son of
man shall send forth his angels, and they shall gather out of his
kingdom all things that offend, and them which do iniquity, and shall
cast them into a furnace of fire; there shall be wailing and gnashing
of teeth.” (verse 30,39-43) Look to it, professors!

10. The parable of the ten virgins also suiteth our purpose; these ten
are called the kingdom of heaven, that is, the church of Christ, the
visible rightly-constituted church of Christ; for they went all out of
the world, had all lamps, and all went forth to meet the bridegroom;
yet behold what an overthrow the one-half of them met with at the gate
of heaven; they were shut out, bid to depart, and Christ told them he
did not know them. (Matt 25:1-13) Tremble, professors! Pray,
professors!

11. The parable of the net that was cast into the sea, that also
countenanceth this truth. The substance of that parable is to show that
souls may be gathered by the gospel—there compared to a net—may be kept
in that net, drawn to shore, to the world’s end, by that net, and yet
may then prove bad fishes, and be cast away. The parable runs
thus:—“The kingdom of heaven,” the gospel, “is like unto a net which
was cast into the sea,” the world, “and gathered of every kind,” good
and bad, “which when it was full, they drew to shore,” to the end of
the world, “and sat down,” in judgment, “and gathered the good into
vessels, but cast the bad away.” Some bad fishes, nay, I doubt a great
many, will be found in the net of the gospel, at the day of judgment.
(Matt 13:47,49) Watch and be sober, professors!

12. “And—many shall come from the east and from the west, and shall sit
down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But
the children of the kingdom shall be cast out.” (Matt 8:11,12) The
children of the kingdom, whose privileges were said to be these, “to
whom pertaineth the adoption, and the glory, and the covenants, and the
giving of the law, and the service of God, and the promises.” (Rom 9:4)
I take liberty to harp the more upon the first church, because that
that happened to them, happened as types and examples, intimating,
there is ground to think, that things of as dreadful a nature are to
happen among the church of the Gentiles. (1 Cor 10:11,12) Neither,
indeed, have the Gentile churches security from God that there shall
not as dreadful things happen to them. And concerning this very thing,
sufficient caution is given to us also. (1 Cor 6:9,10, Gal 5:19-21, Eph
5:3-6, Phil 3:17,19, 2 Thess 2:11,12, 2 Tim 2:20,21, Heb 6:4-8,
10:26-28, 2 Peter 2, 3, 1 John 5:10, Rev 2:20-22)

13. The parable of the true vine and its branches confirm what I have
said. By the vine there I understand Christ, Christ as head; by the
branches, I understand this church. Some of these branches proved
fruitless cast-always, were in time cast out of the church, were
gathered by men, and burned. (John 15:1-6)

14. Lastly, I will come to particular instances.

(1.) The twelve had a devil among them. (John 6:70) (2.) Ananias and
Sapphira were in the church of Jerusalem. (Acts 5) (3.) Simon Magus was
among them at Samaria. (Acts 8) (4.) Among the church of Corinth were
them that had not the knowledge of God. (1 Cor 15:34) (5.) Paul tells
the Galatians that false brethren crept in unawares; and so does the
apostle Jude, and yet they were as quick-sighted to see as any
now-a-days. (Gal 2:4, Jude 4) (6.) The church in Sardis had but a few
names in her, to whom the kingdom of heaven belonged. “Thou hast a few
names, even in Sardis, which have not defiled their garments, and they
shall walk with me in white, for they are worthy.” (Rev 3:4) (7.) As
for the church of the Laodiceans, it is called “wretched, and
miserable, and poor, and blind, and naked.” (Rev 3:17) So that put all
things together, and I may boldly say, as I also have said already,
that among the multitude of them that shall be damned, professors will
make a considerable party; or, to speak in the words of the
observation, “when men have put in all the claim they can for heaven,
but few will have it for their inheritance.”

[REASONS WHY FEW ARE SAVED.]


I will show you some reasons of the point, besides those five that I
showed you before. And, First, I will show you why the poor, carnal,
ignorant world miss of heaven; and then, Second, why the knowing
professors miss of it also.

[First, Why the poor, carnal, ignorant world miss heaven.]

1. The poor, carnal, ignorant world miss of heaven even because they
love their sins, and cannot part with them. “Men loved darkness rather
than light, because their deeds were evil.” (John 3:19) The poor
ignorant world miss of heaven, because they are enemies in their minds
to God, his Word, and holiness; they must be all damned who take
pleasure in unrighteousness. (2 Thess 2:10-12) The poor ignorant world
miss of heaven, because they stop their ears against convictions, and
refuse to come when God calls. “Because I have called, and ye refused,
I have stretched out my hand, and no man regarded, but ye have set at
nought all my counsel, and would none of my reproof; I also will laugh
at your calamity; I will mock when your fear cometh—as desolation, and
your destruction—as a whirlwind, when distress and anguish cometh upon
you; then shall they call upon me, but I will not answer; they shall
seek me early, but they shall not find me.” (Prov 1:24-29)

2. The poor ignorant world miss of heaven, because the god of this
world hath blinded their eyes, that they can neither see the evil and
damnable state they are in at present, nor the way to get out of it;
neither do they see the beauty of Jesus Christ, nor how willing he is
to save poor sinners. (2 Cor 4:2,3)

3. The poor ignorant world miss of heaven, because they put off and
defer coming to Christ, until the time of God’s patience and grace is
over. Some, indeed, are resolved never to come; but some, again, say,
We will come hereafter; and so it comes to pass, that because God
called, and they did not hear; so they shall cry, and I will not hear,
saith the Lord. (Zech 7:11-13)

4. The poor ignorant world miss of heaven, because they have false
apprehensions of God’s mercy. They say in their hearts, We shall have
peace, though we walk in the imagination of our heart, to add
drunkenness to thirst. But what saith the Word? “The Lord will not
spare him; but then the anger of the Lord, and his jealousy, shall
smoke against that man, and all the curses that are written in this
book shall lie upon him, and the Lord shall blot out his name from
under heaven.” (Deu 29:19-21)

5. The poor ignorant world miss of heaven, because they make light of
the gospel that offereth mercy to them freely, and because they lean
upon their own good meanings, and thinkings, and doings. (Matt 22:1-5,
Rom 9:30,31)

6. The poor carnal world miss of heaven because by unbelief, which
reigns in them, they are kept for ever from being clothed with Christ’s
righteousness, and from washing in his blood, without which there is
neither remission of sin, nor justification. But to pass these till
anon.

[Second.] I come, in the next place, to show you some reasons why the
professor falls short of heaven.

First. In the general, they rest in things below special grace; as in
awakenings that are not special, in faith16 that is not special, &c.;
and, a little to run a parallel betwixt the one and the other, that, if
God will, you may see and escape.

1. Have they that shall be saved, awakenings about their state by
nature? So have they that shall be damned. They that never go to heaven
may see much of sin, and of the wrath of God due thereto. This had Cain
and Judas, and yet they came short of the kingdom. (Gen 4, Matt 27:4)
The saved have convictions, in order to their eternal life; but the
others’ convictions are not so. The convictions of the one doth drive
them sincerely to Christ; the convictions of the other doth drive them
to the law, and the law to desperation at last.

2. There is a repentance that will not save, a repentance to be
repented of; and a repentance to salvation, not to be repented of. (2
Cor 7:10) Yet so great a similitude and likeness there is betwixt the
one and the other, that most times the wrong is taken for the right,
and through this mistake professors perish. As, (1.) In saving
repentance there will be an acknowledgment of sin; and one that hath
the other repentance may acknowledge his sins also. (Matt 27:4) (2.) In
saving repentance there is a crying out under sin; but one that hath
the other repentance may cry out under sin also. (Gen 4:13) (3.) In
saving repentance there will be humiliation for sin; and one that hath
the other repentance may humble himself also. (1 Kings 21:29) (4.)
Saving repentance is attended with self-loathing; but he that hath the
other repentance may have loathing of sin too; a loathing of sin,
because it is sin, that he cannot have; but a loathing of sin, because
it is offensive to him, that he may have. The dog doth not loath that
which troubleth his stomach because it is there, but because it
troubleth him; when it has done troubling of him, he can turn to it
again, and lick it up as before it troubled him. (2 Peter 2:22) (5.)
Saving repentance is attended with prayers and tears; but he that hath
none but the other repentance, may have prayers and tears also. (Gen
27:34,35, Heb 12:16,17) (6.) In saving repentance there is fear and
reverence of the Word and ministers that bring it; but this may be also
where there is none but the repentance that is not saving; for Herod
feared John, knowing that he was a just man and holy, and observed him;
when he heard him, he did many things, and heard him gladly. (Mark
6:20) (7.) Saving repentance makes a man’s heart very tender of doing
anything against the Word of God. But Balaam could say, “If Balak would
give me his house full of silver and gold, I cannot go beyond the
commandment of the Lord.” (Num 24:13)

Behold, then, how far a man may go in repentance, and yet be short of
that which is called, “Repentance unto salvation, not to be repented
of.” (a.) He may be awakened; (b.) He may acknowledge his sin; (c.) He
may cry out under the burden of sin; (d.) He may have humility for it;
(e.) He may loath it; (f.) May have prayers and tears against it; (g.)
may delight to do many things of God; (h.) May be afraid of sinning
against him—and, after all this, may perish, for want of saving
repentance.

Second. Have they that shall be saved, faith? Why, they that shall not
be saved may have faith also; yea, a faith in many things so like the
faith that saveth, that they can hardly be distinguished, though they
differ both in root and branch. To come to particulars.

1. Saving faith hath Christ for its object, and so may the faith have
that is not saving. Those very Jews of whom it is said they believed on
Christ, Christ tells them, and that after their believing, “Ye are of
your father the devil, and the lusts of your father ye will do.” (John
8:30-44) 2. Saving faith is wrought by the Word of God, and so may the
faith be that is not saving. (Luke 8:13) 3. Saving faith looks for
justification without works, and so may a faith do that is not saving.
(James 2:18) 4. Saving faith will sanctify and purify the heart, and
the faith that is not saving may work a man off from the pollutions of
the world, as it did Judas, Demas, and others. (2 Peter 2) 5. Saving
faith will give a man tastes of the world to come, and also joy by
those tastes, and so will the faith do that is not saving. (Heb 6:4,5,
Luke 8:13) 6. Saving faith will help a man, if called thereto, to give
his body to be burned for his religion, and so will the faith do that
is not saving. (1 Cor 13:1-5) 7. Saving faith will help a man to look
for an inheritance in the world to come, and that may the faith do that
is not saving. All those virgins “took their lamps, and went forth to
meet the bridegroom.” (Matt 25:1) 8. Saving faith will not only make a
man look for, but prepare to meet the bridegroom, and so may the faith
do that is not saving. “Then all those virgins arose, and trimmed their
lamps.” (Matt 25:7) 9. Saving faith will make a man look for an
interest in the kingdom of heaven with confidence, and the faith that
is not saving will even demand entrance of the Lord. “Lord, Lord, open
to us.” (Matt 25:11) 10. Saving faith will have good works follow it
into heaven, and the faith that is not saving may have great works
follow it, as far as to heaven gates. “Lord, have we not prophesied in
thy name? and in thy name have cast out devils? and in thy name done
many wonderful works?” (Matt 7:22)

Now, then, if the faith that is not saving may have Christ for its
object, be wrought by the Word, look for justification without works,
work men off from the pollutions of the world, and give men tastes of,
and joy in the things of another world—I say again, if it will help a
man to burn for his judgment, and to look for an inheritance in another
world; yea, if it will help a man to prepare for it, claim interest in
it; and if it can carry great works, many great and glorious works, as
far as heaven gates, then no marvel if abundance of people take this
faith for the saving faith, and so fall short of heaven thereby. Alas,
friends! There are but few that can produce such [works] for
repentance; and such faith, as yet you see I have proved even
reprobates have had in several ages of the church. 17

But,

Third. They that go to heaven are a praying people; but a man may pray
that shall not be saved. Pray! He may pray, pray daily; yea, he may ask
of God the ordinances of justice, and may take delight in approaching
to God; nay, further, such souls may, as it were, cover the altar of
the Lord with tears, with weeping and crying out. (Isa 28:2, Mal 2:13)

Fourth. Do God’s people keep holy fasts? They that are not his people
may keep fasts also—may keep fasts often—even twice a week. “The
Pharisee stood, and prayed thus with himself: God, I thank thee that I
am not as other men are, extortioners, unjust, adulterers, or even as
this publican. I fast twice in the week, I give tithes of all that I
possess.” (Luke 18:11,12) I might enlarge upon things, but I intend but
a little book. I do not question but many Balaamites will appear before
the judgment-seat to condemnation; men that have had visions of God,
and that knew the knowledge of the Most High; men that have had the
Spirit of God come upon them, and that have by that been made other
men; yet these shall go to the generations of their fathers, they shall
never see light. (Num 24:2,4,16, 1 Sam 10:6,10, Psa 49:19)

I read of some men whose excellency in religion mounts up to the
heavens, and their heads reach unto the clouds, who yet shall perish
for ever like their own dung; and he that in this world hath seen them,
shall say at the judgment, Where are they? (Job 20:5-7) There will be
many a one, that were gallant professors in this world, be wanting
among the saved in the day of Christ’s coming; yea, many whose
damnation was never dreamed of. Which of the twelve ever thought that
Judas would have proved a devil? Nay, when Christ suggested that one
among them was naught, they each were more afraid of themselves than of
him. (Matt 26:21-23) Who questioned the salvation of the foolish
virgins? The wise ones did not; they gave them the privilege of
communion with themselves. (Matt 25) The discerning of the heart, and
the infallible proof of the truth of saving grace, is reserved to the
judgment of Jesus Christ at his coming. The church and best of saints
sometimes hit, and sometimes miss in their judgments about this matter;
and the cause of our missing in our judgment is, 1. Partly because we
cannot infallibly, at all times, distinguish grace that saveth from
that which doth but appear to do so. 2. Partly also because some men
have the art to give right names to wrong things. 3. And partly because
we, being commanded to receive him that is weak, are afraid to exclude
the least Christian. By a hid means hypocrites creep into the churches.
But what saith the Scripture? “I the Lord search the heart, I try the
reins.” And again, “All the churches shall know that I am he which
searcheth the reins and hearts; and I will give unto every one of you
according to your works.” (Jer 11:20, 17:10, Rev 2:23) To this Searcher
of hearts is the time of infallible discerning reserved, and then you
shall see how far grace that is not saving hath gone; and also how few
will be saved indeed. The Lord awaken poor sinners by my little book.

[USE AND APPLICATION OF THE WHOLE.]


I come now to make some brief use and application of the whole: and

[USE FIRST.]—My first word shall be to the open profane. Poor sinner,
thou readest here that but a few will be saved; that many that expect
heaven will go without heaven. What sayest thou to this, poor sinner?
Let me say it over again. There are but few to be saved, but very few.
Let me add, but few professors—but few eminent professors. What sayest
thou now, sinner? If judgment begins at the house of God, what will the
end of them be that obey not the gospel of God? This is Peter’s
question. Canst thou answer it, sinner? Yea, I say again, if judgment
must begin at them, will it not make thee think, What shall become of
me? And I add, when thou shalt see the stars of heaven to tumble down
to hell, canst thou think that such a muck-heap of sin as thou art
shall be lifted up to heaven? Peter asks thee another question, to wit,
“If the righteous scarcely be saved, where shall the ungodly and the
sinner appear?” (1 Peter 4:18) Canst thou answer this question, sinner?
Stand among the righteous thou mayest not: “The ungodly shall not stand
in the judgment, nor sinners in the congregation of the righteous.”
(Psa 1:5) Stand among the wicked thou then wilt not dare to do. Where
wilt thou appear, sinner? To stand among the hypocrites will avail thee
nothing. The hypocrite “shall not come before him,” that is, with
acceptance, but shall perish. (Job 13:16) Because it concerns thee
much, let me over with it again! When thou shalt see less sinners than
thou art, bound up by angels in bundles, to burn them, where wilt thou
appear, sinner? Thou mayest wish thyself another man, but that will not
help thee, sinner. Thou mayest wish, Would I had been converted in
time; but that will not help thee either. And if, like the wife of
Jeroboam, thou shouldst feign thyself to be another woman, the Prophet,
the Lord Jesus, would soon find thee out! What wilt thou do, poor
sinner? Heavy tidings, heavy tidings, will attend thee, except thou
repent, poor sinner! (1 Kings 14:2,5,6, Luke 13:3,5) O the dreadful
state of a poor sinner, of an open profane sinner! Everybody that hath
but common sense knows that this man is in the broad way to death, yet
he laughs at his own damnation.

Shall I come to particulars with thee?

1. Poor unclean sinner, the “harlot’s house is the way to hell, going
down to the chambers of death.” (Prov 2:18, 5:5, 7:27)

2. Poor swearing and thievish sinner, God hath prepared the curse, that
“every one that stealeth shall be cut off as on this side according to
it; and every one that sweareth shall be cut off as on that side,
according to it.” (Zech 5:3)

3. Poor drunken sinner, what shall I say to thee? “Woe to the drunkards
of Ephraim,” “woe unto them that are mighty to drink wine, and men
of—strong drink; they shall not inherit the kingdom of heaven.” (Isa
28:1, 5:22, 1 Cor 6:9,10)

4. Poor covetous worldly man, God’s Word says, that “the covetous the
Lord abhorreth”; that the “covetous man is an idolater”; and that the
covetous “shall not inherit the kingdom of God.” (Psa 10:3, Eph 5:5,
John 2:15, 1 Cor 6:9,10)

5. And thou liar, what wilt thou do? “All liars shall have their part
in the lake which burneth with fire and brimstone.” (Rev 21:8,27)

I shall not enlarge, poor sinner, let no man deceive thee; “for because
of these things cometh the wrath of God upon the children of
disobedience.” (Eph 5:6) I will therefore give thee a short call, and
so leave thee.

Sinner, awake: yea, I say unto thee, awake! Sin lieth at thy door, and
God’s axe lieth at thy root, and hell-fire is right underneath thee.
(Gen 4:7) I say again, Awake! “Therefore every tree which bringeth not
forth good fruit is hewn down, and cast into the fire.” (Matt 3:10)

Poor sinner, awake; eternity is coming, and HIS SON, they are both
coming to judge the world; awake, art yet asleep, poor sinner? let me
set the trumpet to thine ear once again! The heavens will be shortly on
a burning flame; the earth, and the works thereof, shall be burned up,
and then wicked men shall go into perdition; dost thou hear this,
sinner? (2 Peter 3) Hark again, the sweet morsels of sin will then be
fled and gone, and the bitter burning fruits of them only left. What
sayest thou now, sinner? Canst thou drink hell-fire? Will the wrath of
God be a pleasant dish to thy taste? This must be thine every day’s
meat and drink in hell, sinner!

I will yet propound to thee God’s ponderous question, and then for this
time leave thee: “Can thine heart endure, or can thine hands be strong,
in the days that I shall deal with thee?” saith the Lord. (Eze 22:14)
What sayest thou? Wilt thou answer this question now, or wilt thou take
time to do it? or wilt thou be desperate, and venture all? And let me
put this text in thine ear to keep it open; and so the Lord have mercy
upon thee: “Upon the wicked shall the Lord rain snares, fire and
brimstone, and an horrible tempest; this shall be the portion of their
cup.” (Psa 11:6) Repent, sinners!

[USE SECOND.]—My second word is to them that are upon the potter’s
wheel; concerning whom we know not as yet whether their convictions and
awakenings will end in conversion or not. Several things I shall say to
you, both to further your convictions, and to caution you from staying
anywhere below or short of saving grace.

1. Remember that but few shall be saved; and if God should count thee
worthy to be one of that few, what a mercy would that be!

2. Be thankful, therefore, for convictions; conversion begins at
conviction, though all conviction doth not end in conversion. It is a
great mercy to be convinced that we are sinners, and that we need a
Saviour; count it therefore a mercy, and that thy convictions may end
in conversion, do thou take heed of stifling of them. It is the way of
poor sinners to look upon convictions as things that are hurtful; and
therefore they use to shun the awakening ministry, and to check a
convincing conscience. Such poor sinners are much like to the wanton
boy that stands at the maid’s elbow, to blow out her candle as fast as
she lights it at the fire. Convinced sinner, God lighteth thy candle,
and thou puttest it out; God lights it again, and thou puttest it out.
Yea, “how oft is the candle of the wicked put out?” (Job 21:17) At
last, God resolveth he will light thy candle no more; and then, like
the Egyptians, you dwell all your days in darkness, and never see light
more, but by the light of hell-fire; wherefore give glory to God, and
if he awakens thy conscience, quench not thy convictions. Do it, saith
the prophet, “before he cause darkness, and before your feet stumble
upon the dark mountains, and he turn” your convictions “into the shadow
of death, and make them gross darkness.” (Jer 13:16)

(1.) Be willing to see the worst of thy condition. It is better to see
it here than in hell; for thou must see thy misery here or there. (2.)
Beware of little sins; they will make way for great ones, and they
again will make way for bigger, upon which God’s wrath will follow; and
then may thy latter end be worse than thy beginning. (2 Peter 2:20)
(3.) Take heed of bad company, and evil communication, for that will
corrupt good manners. God saith, evil company will turn thee away from
following him, and will tempt thee to serve other gods, devils. “So the
anger of the Lord will be kindled against you, and destroy thee
suddenly.” (Deu 7:4) (4.) Beware of such a thought as bids thee delay
repentance, for that is damnable. (Prov 1:24, Zech 7:12,13) (5.) Beware
of taking example by some poor, carnal professor, whose religion lies
in the tip of his tongue. Beware, I say, of the man whose head swims
with notions, but “his life is among the unclean.” (Job 36:14) “He that
walketh with wise men shall be wise; but a companion of fools shall be
destroyed.” (Prov 13:20) (6.) Give thyself much to the Word, and
prayer, and good conference. (7.) Labour to see the sin that cleaveth
to the best of thy performances, and know that all is nothing if thou
be not found in Jesus Christ. (8.) Keep in remembrance that God’s eye
is upon thy heart, and upon all thy ways. “Can any hide himself in
secret places that I shall not see him? saith the Lord. Do not I fill
heaven and earth? saith the Lord.” (Jer 23:24) (9.) Be often meditating
upon death and judgment. (Eccl 11:9, 12:14) (10.) Be often thinking
what a dreadful end sinners that have neglected Christ will make at
that day of death and judgment. (Heb 10:31) (11.) Put thyself often, in
thy thoughts, before Christ’s judgment-seat, in thy sins, and consider
with thyself, Were I now before my Judge, how should I look, how should
I shake and tremble? (12.) Be often thinking of them that are now in
hell, past all mercy; I say, be often thinking of them, thus: They were
once in the world, as I now am; they once took delight in sin, as I
have done; they once neglected repentance, as Satan would have me do.
But now they are gone; now they are in hell, now the pit hath shut her
mouth upon them!

Thou mayest also doubt18 thy thoughts of the damned thus: If these poor
creatures were in the world again, would they sin as they did before?
would they neglect salvation as they did before? If they had sermons,
as I have; if they had the Bible, as I have; if they had good company,
as I have; yea, if they had a day of grace, as I have, would they
neglect it as they did before?

Sinner, couldst thou soberly think of these things, they might help,
God blessing them, to awaken thee, and to keep thee awake to
repentance, to the repentance that is to salvation, never to be
repented of.

Object. But you have said few shall be saved; and some that go a great
way, yet are not saved. At this, therefore, I am even discouraged and
weakened; I think I had as good go no further. I am, indeed, under
conviction, but I may perish; and if I go on in my sins, I can but
perish; and it is ten, twenty, and an hundred to one if I be saved,
should I be ever so earnest for heaven.

Answ. That few will be saved must needs be a truth, for Christ hath
said it; that many go far, and come short of heaven, is as true, being
testified by the same hand. But what then? “Why, then had I as good
never seek.” Who told thee so? Must nobody seek because few are saved?
This is just contrary to the text, that bids us therefore strive;
strive to enter in, because the gate is strait, and because many will
seek to enter in, and shall not be able. But why go back again, seeing
that is the next way to hell? Never go over hedge and ditch to hell. If
I must needs go thither, I will go the furthest way about. But who can
tell, though there should not be saved so many as there shall, but thou
mayest be one of that few? They that miss of life perish, because they
will not let go their sins, or because they take up a profession short
of the saving faith of the gospel. They perish, I say, because they are
content with such things as will not prove graces of a saving nature
when they come to be tried in the fire. Otherwise, the promise is free,
and full, and everlasting—“Him that cometh to me,” saith Christ, “I
will in no wise cast out”; “for God so loved the world, that he gave
his only begotten Son, that whosoever believeth in him should not
perish, but have everlasting life.” (John 6:37, 3:16) Wherefore let not
this thought, Few shall be saved, weaken thy heart; but let it cause
thee to mend thy pace, to mend thy cries, to look well to thy grounds
for heaven; let it make thee fly faster from sin to Christ; let it keep
thee awake, and out of carnal security, and thou mayest be saved.

[USE THIRD.]—My third word is to professors. Sirs, give me leave to set
my trumpet to your ears again a little. When every man hath put in all
the claim they can for heaven, but few will have it for their
inheritance; I mean but few professors, for so the text intendeth, and
so I have also proved. “For many, I say unto you, will seek to enter
in, and shall not be able.” Let me, therefore, a little expostulate the
matter with you, O ye thousands of professors!

1. I begin with you whose religion lieth only in your tongues; I mean
you who are little or nothing known from the rest of the rabble of the
world, only you can talk better than they. Hear me a word or two. If “I
speak with the tongues of men and of angels, and have not charity,”
that is, love to God, and Christ, and saints, and holiness, “I am
nothing”; no child of God, and so have nothing to do with heaven. (1
Cor 13:1,2) A prating tongue will not unlock the gates of haven, nor
blind the eyes of the Judge. Look to it. “The wise in heart will
receive commandments; but a prating fool shall fall.” 19 (Prov 10:8)

2. Covetous professor, thou that makest a gain of religion, that usest
thy profession to bring grist to thy mill, look to it also. Gain is not
godliness. Judas’ religion lay much in the bag, but his soul is now
burning in hell. All covetousness is idolatry; but what is that, or
what will you call it, when men are religious for filthy lucre’s sake?
(Eze 33:31)

3. Wanton professors, I have a word for you; I mean you that can tell
how to misplead Scripture, to maintain your pride, your banqueting, and
abominable idolatry. Read what Peter says. You are the snare and
damnation of others. You “allure through the lust of the flesh, through
much wantonness, those that were clean escaped from them who live in
error.” (2 Peter 2:18) Besides, the Holy Ghost hath a great deal
against you, for your feastings, and eating without fear, not for
health, but gluttony. (Jude 12) Further, Peter says, that you that
count it pleasure to riot in the day-time are spots and blemishes,
sporting yourselves with your own deceivings. (2 Peter 2:13) And let me
ask, Did God give his Word to justify your wickedness? or doth grace
teach you to plead for the flesh, or the making provision for the lusts
thereof? Of these also are they that feed their bodies to strengthen
their lusts, under pretence of strengthening frail nature. But pray,
remember the text, “Many, I say unto you, will seek to enter in, and
shall not be able.”

4. I come next to the opinionist; I mean, to him whose religion lieth
in some circumstantials of religion. With this sort this kingdom swarms
at this day. These think all out of the way that are not of their mode,
when themselves may be out of the way in the midst of their zeal for
their opinions. Pray, do you also observe the text; “Many, I say unto
you, will seek to enter in, and shall not be able.”

5. Neither is the formalist exempted from this number. He is a man that
hath lost all but the shell of religion. He is hot, indeed, for his
form; and no marvel, for that is his all to contend for. But his form
being without the power and spirit of godliness, it will leave him in
his sins; nay, he standeth now in them in the sight of God, and is one
of the many that “will seek to enter in, and shall not be able.” (2 Tim
3:5)

6. The legalist comes next, even him that hath no life but what he
makes out of his duties. This man hath chosen to stand or fall by
Moses, who is the condemner of the world. “There is one that accuseth
you, even Moses, in whom ye trust.” (John 5:45)

7. There is, in the next place, the libertine—he that pretendeth to be
against forms and duties, as things that gender to bondage, neglecting
the order of God. This man pretends to pray always, but, under that
pretence, prays not at all; he pretends to keep every day a Sabbath,
but this pretence serves him only to cast off all set times for the
worship of God. This is also one of the many that “will seek to enter
in, and shall not be able.” (Titus 1:16)

8. There is the temporizing latitudinarian. He is a man that hath no
God but his belly, nor any religion but that by which his belly is
worshipped. His religion is always, like the times, turning this way
and that way, like the cock on the steeple; neither hath he any
conscience but a benumbed and seared one, and is next door to a
downright atheist; and also is one of the many that “will seek to enter
in, and shall not be able.”

9. There is also the willfully ignorant professor, or him that is
afraid to know more, for fear of the cross. He is for picking and
choosing of truth, and loveth not to hazard his all for that worthy
name by which he would be called. When he is at any time overset by
arguments, or awakenings of conscience, he uses to heal all by—I was
not brought up in this faith; as if it were unlawful for Christians to
know more than hath been taught them at first conversion. There are
many Scriptures that lie against his man, as the mouths of great guns,
and he is one of the many that “will seek to enter in, and shall not be
able.”

10. We will add to all these, the professor that would prove himself a
Christian, by comparing himself with others, instead of comparing
himself with the Word of God. This man comforts himself, because he is
as holy as such and such; he also knows as much as that old professor,
and then concludes he shall go to heaven: as if he certainly knew, that
those with whom he compareth himself would be undoubtedly saved; but
how if he should be mistaken? nay, may they not both fall short? But to
be sure he is in the wrong that hath made the comparison; and a wrong
foundation will not stand in the day of judgment. (2 Cor 10:12) This
man, therefore, is one of the many that “will seek to enter in, and
shall not be able.”

11. There is yet another professor; and he is for God and for Baal too;
he can be anything for any company; he can throw stones with both
hands; his religion alters as fast as his company; he is a frog of
Egypt, and can live in the water and out of the water; he can live in
religious company, and again as well out. Nothing that is disorderly
comes amiss to him; he will hold with the hare, and run with the hound;
he carries fire in the one hand, and water in the other; he is a very
anything but what he should be. This is also one of the many that “will
seek to enter in, and shall not be able.” 20

12. There is also that free-willer, who denies to the Holy Ghost the
sole work in conversion; and that Socinian, who denieth to Christ that
he hath made to God satisfaction for sin; and that Quaker, who takes
from Christ the two natures in his person: and I might add as many
more, touching whose damnation, they dying as they are, the Scripture
is plain: these “will seek to enter in, and shall not be able.” But,

[USE FOURTH.]—If it be so, what a strange disappointment will many
professors meet with at the day of judgment! I speak not now to the
open profane; everybody, as I have said, that hath but common
understanding between good and evil, knows that they are in the broad
way to hell and damnation, and they must needs come thither; nothing
can hinder it but repentance unto salvation, except God should prove a
liar to save them, and it is hard venturing of that.

Neither is it amiss, if we take notice of the examples that are briefly
mentioned in the Scriptures, concerning professors that have
miscarried. 1. Judas perished from among the apostles. (Acts 1) 2.
Demas, as I think, perished from among the evangelists. (2 Tim 4:10) 3.
Diotrephes from among the ministers, or them in office in the church.
(3 John 9) 4. And as for Christian professors, they have fallen by
heaps, and almost by whole churches. (2 Tim 1:15, Rev 3:4,15-17) 5. Let
us add to these, that the things mentioned in the Scriptures about
these matters, are but brief hints and items of what is afterwards to
happen; as the apostle said, “Some men’s sins are open beforehand,
going before to judgment; and some men they follow after.” (1 Tim 5:24)

So that, fellow-professors, let us fear, lest a promise being left us
of entering into this rest, any of us should seem to come short of it.
O! to come short! nothing kills like it, nothing will burn like it. I
intend not discouragements, but awakenings; the churches have need of
awakening, and so have all professors. Do not despise me, therefore,
but hear me over again. What a strange disappointment will many
professors meet with at the day of God Almighty!—a disappointment, I
say, and that as to several things.

(1.) They will look to escape hell, and yet fall just into the mouth of
hell: what a disappointment will be here! (2.) They will look for
heaven, but the gate of heaven will be shut against them: what a
disappointment is here! (3.) They will expect that Christ should have
compassion for them, but will find that he hath shut up all bowels of
compassion from them: what a disappointment is here! Again,

[USE FIFTH.]—As this disappointment will be fearful, so certainly it
will be very full of amazement.

1. Will it not amaze them to be unexpectedly excluded from life and
salvation? 2. Will it not be amazing to them to see their own madness
and folly, while they consider how they have dallied with their own
souls, and took lightly for granted that they had that grace that would
save them, but hath left them in a damnable state? 3. Will they not
also be amazed one at another, while they remember how in their
lifetime they counted themselves fellow-heirs of life? To allude to
that of the prophet, “They shall be amazed one at another, their faces
shall be as flames.” (Isa 13:8) 4. Will it not be amazing to some of
the damned themselves, to see some come to hell that then they shall
see come thither? to see preachers of the Word, professors of the Word,
practisers in the Word, to come thither. What wondering was there among
them at the fall of the king of Babylon, since he thought to have
swallowed up all, because he was run down by the Medes and Persians!
“How art thou fallen from heaven, O Lucifer, son of the morning! How
art thou cut down to the ground which didst weaken the nations!” If
such a thing as this will with amazement surprise the damned, what an
amazement will it be to them to see such a one as he whose head reached
to the clouds, to see him come down to the pit, and perish for ever
like his own dung. “Hell from beneath is moved for thee, to meet thee
at thy coming; it stirreth up the dead for thee, even all the chief
ones of the earth.” (Isa 14) They that see thee shall narrowly look
upon thee, and consider thee, saying, Is this the man? Is this he that
professed, and disputed, and forsook us; but now he is come to us
again? Is this he that separated from us, but now he is fallen with us
into the same eternal damnation with us?

[USE SIXTH.]—Yet again, one word more, if I may awaken professors.
Consider, though the poor carnal world shall certainly perish, yet they
will want these things to aggravate their sorrow, which thou wilt meet
with in every thought that thou wilt have of the condition thou wast in
when thou wast in the world.

1. They will not have a profession, to bite them when they come
thither. 2. They will not have a taste of a lost heaven, to bite them
when they come thither. 3. They will not have the thoughts of, “I was
almost at heaven,” to bite them when they come thither. 4. They will
not have the thoughts of, how they cheated saints, ministers, churches,
to bite them when they come thither. 5. They will not have the dying
thoughts of false faith, false hope, false repentance, and false
holiness, to bite them when they come thither. I was at the gates of
heaven, I looked into heaven, I thought I should have entered into
heaven; O how will these things sting! They will, if I may call them
so, be the sting of the sting of death in hell-fire.

[USE SEVENTH.]—Give me leave now in a word to give you a little advice.

1. Dost thou love thine own soul? then pray to Jesus Christ for an
awakened heart, for a heart so awakened with all the things of another
world, that thou mayest be allured to Jesus Christ. 2. When thou comest
there, beg again for more awakenings about sin, hell, grace, and about
the righteousness of Christ. 3. Cry also for a spirit of discerning,
that thou mayest know that which is saving grace indeed. 4. Above all
studies apply thyself to the study of those things that show thee the
evil of sin, the shortness of man’s life, and which is the way to be
saved. 5. Keep company with the most godly among professors. 6. When
thou hearest what the nature of true grace is, defer not to ask thine
own heart if this grace be there. And here take heed—

(1.) That the preacher himself be sound, and of good life. (2.) That
thou takest not seeming graces for real ones, nor seeming fruits for
real fruits. (3.) Take heed that a sin in thy life goes not unrepented
of; for that will make a flaw in thine evidence, a wound in thy
conscience, and a breach in thy peace; and a hundred to one, if at last
it doth not drive all the grace in thee into so dark a corner of thy
heart, that thou shalt not be able, for a time, by all the torches that
are burning in the gospel, to find it out to thine own comfort and
consolation. 21

FOOTNOTES:


1 However homely this illustration, yet how striking. No family has
been many years without that uneasy anxiety—earnest seeking the doctor
to alleviate their sufferings, or those of a beloved relative, and then
the trembling hope that “his excellent things” may produce the desired
effect. Reader, have you had, at any time, equal anxiety for your
soul’s health and salvation? What has been the result?—Ed.

2 How delightfully but solemnly is this illustrated in the “Pilgrim’s
Progress.” The wicket-gate, at the head of the way, at which the poor
burdened sinner must knock and obtain an entrance by Christ the door.
It may be like Mercy, with a trembling but sure hope. And then the
glorious entrance into the Celestial City itself, after crossing the
river which has no bridge. This was opened to Christian, but shut
against Ignorance and against Turnaway of the Town of Apostasy.—Ed.

3 Much confusion appears to exist in the minds of many in reference to
the “strait gate” mentioned in the text, as this passage is frequently
introduced into exhortations to the unconverted. It is addressed
exclusively to professors of religion—to those who profess to have set
out for the Celestial City, and seems to say, Beware of the form of
godliness without its power—of the profession without the possession!
For, as old Mason truly said, “They fall deepest into hell that fall
backward.” The “striving” here alluded to refers to the whole course of
the believers’ life, with its end in view—“We labour to be accepted of
him” “Give diligence,” by adding to faith virtue, &c., “to make your
calling and election sure; for so an entrance shall be ministered unto
you abundantly into the everlasting kingdom of our Lord and Saviour
Jesus Christ.” (2 Peter 1:5-11)

4 How well does our unlettered author give the meaning of strive,
agonize.—Ed.

5 Reader, while we bless God for being mercifully relieved from those
bodily privations and sufferings through which our pilgrim fathers
passed, forget not that Satan plies all his arts to allure our souls
from the narrow path. If we are saved from tedious imprisonments in
damp dungeons—if Antichrist has lost much of his power, the flatterer
is ever at hand to entangle us in his net—the atheist is ever ready, by
his derision and scorn, to drive us back to the City of
Destruction.—Ed.

6 In the edition printed 1692, “an holiday saint” is used. Saints’ days
were holidays upon which the gayest dress was put on; but the outward
affectation of religion in pious company is better expressed by
“holiday suit,” and I have followed all the modern editors in
concluding that the word “saint” is a typographical error.—Ed.

7 See the character of By-ends and his companions in the “Pilgrim’s
Progress.”

8 O how few professors feel that the judgment of man is as nothing in
comparison with that of a heart-searching God. Thousands would tremble
at the thought of outwardly committing these great crimes, but who
inwardly, in spirit, are daily guilty of them before God. He who is
kept by Divine power from spiritual sins, is alone safe from the
commission of carnal sins.—Ed.

9 It is an awful fact that in every age of the church these “blundering
raw-headed preachers” have abounded. It is a singular appellation to
make use of to those who strut in black, and vainly pride themselves
upon being descended from the apostles. Alas! how many are those whose
hearts and heads are raw indeed as to any influences of vital religion,
and whose whole ministry is calculated to mislead the souls of their
fellow-sinners as to their eternal hopes. Reader, how solemn is our
duty to examine what we hear by the unerring Word—to try all things,
and hold fast that only which is good.—Ed.

10 More particularly in the “Jerusalem Sinner Saved”—“He that would be
saved by Jesus Christ, through faith in his blood, cannot be counted
for such,” &c. The sin against the Holy Ghost is an abandonment of
Christianity—“to crucify the Son of God afresh, and put him to an open
shame.” (Heb 6:6) Poor trembler, wouldst thou crucify the Son of God
afresh? If thy conscience says, Never! never! thou hast not committed
this unpardonable sin.—Ed.

11 The wedding garments being provided by the host, this man must have
refused it, and insults his King by sitting among the guests in his
ordinary apparel. O reader, before you take a seat at the Lord’s table,
take prayerful care to be clothed with the robe of righteousness,
otherwise you will eat to your utter condemnation and may, after all,
be cast into outer darkness.—Ed.

12 May these searching words make an indelible impression upon the
heart of every reader. How striking, and alas! how true, is this
delineation of character. Religious when in company with
professors—profane when with the world; pretending to be a Christian on
a Sunday; striving to climb with Christian the Hill Difficulty—every
other day running down the hill with Timorous and Mistrust. Such may
get to the bottom of the hill, and hide themselves in the world; but
they can never lie concealed from God’s anger, either in this world, or
in the bottomless pit, whither they are hurrying to destruction.

“Sinner, O why so thoughtless grown? Why in such dreadful hast to
die?”—Ed.

13 “Tend it,” or attend to it. What madness does sin engender and
foster! The trifles of time entirely occupy the attention, while the
momentous affairs of eternity are put off to a more convenient
opportunity.—Ed.

14 Lowth’s translation of this passage in Isaiah 6:13 not only confirms
Bunyan, but exhibits his view in a more prominent light:—“And though
there be a tenth part remaining in it, even this shall undergo a
repeated destruction; yet as the ilex and the oak, though cut down,
hath its stock remaining, a holy seed shall be the stock of the
nation.”—Ed.

15 How solemn the thought—there is but little wheat in comparison with
all the grass and vegetable produce of the earth; and in the harvest
how much chaff and straw, which grew with the wheat, will be cast out!
Well may it be said, Look to it, professors.—Ed.

16 The word “faith” was changed in 1737 for “repentance,” which has
been continued in subsequent editions; “faith” is right. Awakenings and
repentance are classed together under the first head, and faith under
the second.—Ed.

17 Many readers will cry out, Who then can be saved? Without charity,
or the love of Christ in the heart, all faith and works are but dross.
Love is the touchstone of faith and works—not to glorify ourselves, but
him who has bought us with his own most precious blood. Carry the
solemn inquiry to the throne of grace, Have I passed from death unto
life? for whosoever thus liveth believeth in Christ, and amidst the
fatal wreck of professors, he shall never die.—Ed.

18 “To doubt”; to suspect, make a question of, reconsider.—Ed.

19 When Talkative asked Faithful what difference there is between
crying out against and abhorring sin, he answered, “O! a great deal; a
man may cry out against sin of policy, but he cannot abhor it but by
virtue of a godly antipathy against it. I have heard many cry out
against sin in the pulpit, who yet can abide it well enough in the
heart, house, and conversation.”—Pilgrim’s Progress.

20 Similar to By-ends who never strove for heaven against wind or
weather; was most zealous when religion walked in his silver slippers,
and walked with him in the streets, while the sun shone, and people
applauded him.—Pilgrim’s Progress.

21 The striving inculcated in this treatise reminds us of Hopkins’ bold
appeal to conscience. He says, “There must be a holy roughness and
violence, to break through all that stands in our way; neither caring
for allurements, nor fearing opposition, but by a pious obstinacy and
frowardness, we must thrust away the one and bear down the other. This
is the Christian who will carry heaven by force, when the whining
pusillanimous professor, who only complains of difficulty, but never
attempts to conquer it, will be for ever shut out!”—Ed.



LIGHT FOR THEM THAT SIT IN DARKNESS;

OR,

A DISCOURSE OF JESUS CHRIST:

AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION
OF SINNERS:

ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH
UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME.

OBJECTIONS TO THE CONTRARY ANSWERED.


‘Christ hath redeemed us from the curse of the law, being made a curse
for us.’—Galatians 3:13.

by John Bunyan—1674

ADVERTISEMENT BY THE EDITOR.


This solemn and searching treatise was first published in 1674, a copy
of which is in the Editor’s possession. The author’s object is to
correct some fatal errors which then peculiarly abounded, and to
recommend the gospel in its purity to the acceptation of his
fellow-sinners. Possessing that inward peace, serenity, happiness, and
safety, arising from a scriptural knowledge of Christ and him
crucified, he proclaims, ‘I have ventured my own soul thereon with
gladness,’ and ‘if all the souls in the world were mine, I would
venture them all.’ His prayer is that others may receive the same light
and life by faith.

Every age has had its peculiar delusions for the trial of the
spirit—mysticism in Bunyan’s time, Puseyism in our days. Prior to the
Reformation, the clergy, called the church, claimed implicit obedience
from the laity as essential to salvation, and taught that inquiry was
the high road to eternal ruin. After the Bible had been extensively
circulated, many regarded it as the letter which killeth—that it was of
no importance, compared with the light within, which alone was
essential. These were not the notions of any one or two sects, but had
spread their influence to a considerable extent over the Christian
church. To check the growth of these errors, and to recover those who
had been misled by them, Bunyan published this ‘Light for them that sit
in darkness.’ His object is to prove that all our knowledge of the
Saviour must be received directly from the written Word—that to
understand these holy oracles, we must seek and obtain Divine light. By
this light we shall find that Christ took upon himself our nature, and,
by his holy and perfect obedience to the law, and sacrifice of himself
as a sin-atoning offering, he redeemed all his saints, paid the FULL
price of their redemption, and will present them unblameable,
unreprovable, and acceptable to him that is of purer eyes than to
behold iniquity. Their robes are washed and made white in the blood of
the Lamb; they are perfect as Christ is perfect; there is no
condemnation to them; their salvation is sure. To those whose spirits
are dismayed under a fear that they have sinned the unpardonable sin,
the arguments on the following pages are most consoling. Those who are
under that awful curse are sunk in a deathly state of insensibility,
while they sit in the seat of the scorner. To be alarmed with the fear
of having so offended the Saviour, is the best evidence that no such
sin can have been committed. The closing chapter is full of striking
solemnity. May its beneficial effects be felt, to the glory of God and
the reader’s solid peace.

GEO. OFFOR.

THE AUTHOR TO THE READER.


Gentle Reader,

It was the great care of the apostle Paul to deliver his gospel to the
churches in its own simplicity, because so it is the power of God unto
salvation to every one that believeth. And if it was his care so to
deliver it to us, it should be ours to seek so to continue it; and the
rather, because of the unaptness of the minds, even of the saints
themselves, to retain it without commixture. For, to say nothing of the
projects of hell, and of the cunning craftiness of some that lie in
wait to deceive even the godly themselves, as they are dull of hearing,
so much more dull in receiving and holding fast the simplicity of the
gospel of Jesus Christ. From their sense, and reason, and unbelief, and
darkness, arise many imaginations and high thoughts, which exalt
themselves against the knowledge of God and the obedience of Jesus
Christ, wherefore they themselves have much ado to stand complete in
all the will of God. And were they not concerned in electing love, by
which they are bound up in the bundle of life, and blessed with the
enjoyment of saving grace, which enlighteneth their souls and
maintaineth their fath and hope, they would not only be assaulted and
afflicted with their own corruptions, but, as others, overcome thereby.

Alas! how ordinary a thing is it for professors to fall from the
knowledge they have had of the glorious gospel of the blessed God, and
to be turned unto fables, seducing spirits, and doctrines of devils,
through the intoxications of delusions and the witchcraft of false
preachers.

Now, this their swerving from the gospel ariseth, 1. Either from their
not having, or, having, not retaining, the true knowledge of the person
of the Lord Jesus Christ; or, 2. From their not believing the true
causes of his coming into the world, with his doing and suffering
there. Upon one or both these accounts, I say, it is that they
everlastingly perish; for if they have not, and do not also retain the
knowledge of his person, they want the HE, on whom, if they believe
not, they must die in their sins; and if they know not the reason of
his coming, doing, and suffering, they are in the same condition also.

Now, those professors that have had some knowledge of these things, and
yet have lost them, it hath come thus to pass with them because they
first lost the knowledge of themselves and of their sins. They know not
themselves to be such nothing ones as the Scriptures reporteth them to
be, nor their sins to be so heinous as the law hath concluded;
therefore they either turn again with the dog to his vomit, or adhere
to a few of the rags of their own fleshly righteousness, and so become
pure in their own eyes, yet are not purged by blood from their
filthiness.

For the person and doings of Jesus Christ are only precious to them
that get and retain the true knowledge of themselves, and the due
reward of their sins by the law. These are desolate, being driven out
of all; these embrace the rock instead of a shelter. The sensible
sinner receiveth him joyfully.

And because a miscarriage in this great truth is the most dangerous and
damning miscarriage, therefore should professors be the more fearful of
swerving aside therefrom. The man that rejecteth the true knowledge of
the person of the Lord Jesus, and the causes of his doing and suffering
in the world, takes the next way to be guilty of that transgression
that is not to be purged with sacrifice for ever; that fearful
transgression for which is left no offering at all, nor anything to be
expected by the person transgressing but fearful judgment and fiery
indignation, which shall devour the adversary.

Now, for their sakes that have not sinned this sin, for their sakes
that are in danger thereof, but yet not overcome, for their sakes have
I written this little book, wherein is largely, and yet with few words,
discovered the doctrine of the person, and doings, and sufferings of
Christ, with the true cause thereof, also a removal of those objections
that the crafty children of darkness have framed against the same.

And I have been the more plain and simple in my writing, because the
sin against the Holy Ghost is in these days more common than formerly,
and the way unto it more beautified with colour and pretence of truth.
I may say of the way to this sin, it is, as was once the way to
Jerusalem, strewed with boughs and branches; and by some there is cried
a kind of hosanna to them that are treading these steps to hell. O the
plausible pretences, the golden names, the feigned holiness, the demure
behaviours, mixed with damnable hypocrisy, that attend the persons that
have forsaken the Lord Jesus, that have despised his person, trampled
upon him, and counted the blood of the covenant wherewith he was
sanctified an unholy thing! They have crucified him to themselves, and
think that they can go to heaven without him; yea, pretend they love
him, when they hate him; pretend they have him, when they have cast him
off; pretend they trust in him, when they bid defiance to his
undertakings for the world.

Reader, let me beseech thee to hear me patiently; read, and consider,
and judge. I have presented thee with that which I have received from
God; and the holy men of God, who spake as they were moved by the Holy
Ghost, do bear me witness. Thou wilt say, All pretend to this. Well,
but give me the hearing, take me to the Bible, and let me find in thy
heart no favour if thou find me to swerve from the standard.

I say again, receive my doctrine; I beseech thee, in Christ’s stead,
receive it; I know it to be the way of salvation. I have ventured my
own soul thereon with gladness; and if all the souls in the world were
mine, as mine own soul is, I would, through God’s grace, venture every
one of them there. I have not writ at a venture, nor borrowed my
doctrine from libraries. I depend upon the sayings of no man. I found
it in the Scriptures of truth, among the true sayings of God.

I have done, when I have exhorted thee to pray, and give heed to the
words of God as revealed in the Holy Writ. The Lord Jesus Christ
himself give thee light and life by faith in him; to whom, with the
Father and the good Spirit of grace, be glory and dominion, now and for
ever. Amen.

JOHN BUNYAN.

LIGHT FOR THEM THAT SIT IN DARKNESS.

‘OF THIS MAN’S SEED HATH GOD, ACCORDING TO HIS PROMISE, RAISED UNTO
ISRAEL A SAVIOUR, JESUS.’—ACTS 13:23.


These words are part of a sermon which Paul preached to the people that
lived at Antioch in Pisidia, where also inhabited many of the Jews. The
preparation to his discourse he thus begins—‘Men of Israel, and ye that
fear God, give audience’ (v 16); by which having prepared their minds
to attend, he proceeds and gives a particular relation of God’s
peculiar dealings with his people Israel, from Egypt to the time of
David their king, of whom he treateth particularly—

That he was the son of Jesse, that he was a king, that God raised him
up in mercy, that God gave testimony of him, that he was a man after
God’s own heart, that he should fulfil all his will (v 22).

And this he did of purpose both to engage them the more to attend, and
because they well knew that of the fruit of his loins God hath promised
the Messiah should come.

Having thus therefore gathered up their minds to hearken, he presenteth
them with his errand—to wit, that the Messiah was come, and that the
promise was indeed fulfilled that a Saviour should be born to
Israel—‘Of this man’s seed,’ saith he, ‘hath God, according to his
promise, raised unto Israel a Saviour, Jesus.’

In this assertion he concludeth—1. That the promise had kept its due
course in presenting a Saviour to Israel—to wit, in David’s loins—‘Of
this man’s seed.’ 2. That the time of the promise was come, and the
Saviour was revealed—‘God hath raised unto Israel a Saviour.’ 3. That
Jesus of Nazareth, the son of Joseph, was he—‘He hath raised unto
Israel a Saviour, Jesus.’

From these things we may inquire, for the explication of the words,
First. What this Jesus is? Second. What it was for this Jesus to be of
the seed of David? Third. What it was for Jesus to be of this man’s
seed according to the promise? And, Fourth, what it was for him to be
raised unto Israel? These things may give us light into what shall be
spoken after.

Quest. First. What this Jesus is?

He is God, and had personal being from before all worlds; therefore not
such an one as took being when he was formed in the world; he is God’s
natural Son, the Eternal Son of his begetting and love—‘God sent forth
his Son.’ He was, and was his Son, before he was revealed—‘What is his
name, and what is his Son’s name, if thou canst tell?’ (Prov 30:4; Eze
21:10). He hath an eternal generation, such as none can declare, not
man, not angel (Isa 53:8). He was the delight of his Father before he
had made either mountain or hill. While as yet he had not made the
earth or the fields, or the highest part of the dust of the world, all
things were made by him, and without him was not anything made that was
made, and he is before all things, and by him all things consist. It is
he with whom the Father consulted when he was about to make man, when
he intended to overthrow Babel, and when he sent Isaiah to harden the
hearts of Israel (Prov 8:26; John 1:3; Heb 1:2,3; Col 1:17; Gen 1:26,
11:7; Isa 6:8). This is the person intended in the text. Hence also he
testifies of himself that he came down from the Father; that he had
glory with him before the world was. And ‘what and if ye shall see the
Son of man ascend up where he was before?’ (John 6:62, 16:28, 17:5).

Quest. Second. What was it for Jesus to be of David’s seed?

To be of David’s seed is to spring from his loins, to come of his race
according to the flesh; and therefore as he is David’s God, so likewise
is he David’s Son; the root and also the offspring of David. And this
the Lord himself acknowledgeth, saying, ‘I am the root,’ or God, ‘and
the offspring,’ and Son, ‘of David, and the bright and morning star’
(Rev 22:16). This is indeed the great mystery, the mystery of
godliness. ‘If David then call him Lord, how is he his Son?’ (Matt
22:45; Luke 2:4; Rom 1:3; 2 Tim 2:8). And hence it is that he is said
to be ‘wonderful,’ because he is both God and man in one person—‘Unto
us a child is born, unto us a Son is given; and the government shall be
upon his shoulder, and his name shall be called Wonderful’ (Isa 9:6).
Wonderful indeed! Wonderful God, Wonderful man, Wonderful God-man, and
so a Wonderful Jesus and Saviour. He also hath wonderful love, bore
wonderful sorrows for our wonderful sins, and obtained for HIS a
wonderful salvation.

Quest. Third. What was it for Jesus to be of this man’s seed according
to the promise?

This word ‘promise’ doth sometimes comprehend all the promises which
God made to our fathers, from the first promise to the last, and so the
Holy Ghost doth call them—‘The promise made unto the fathers, God hath
fulfilled the same unto us their children’ (Acts 13:32,33). But the
word ‘promise’ here doth in special intend that which God made to David
himself—‘Men and brethren,’ said Peter, ‘let me freely speak unto you
of the patriarch David, that he is both dead and buried, and his
sepulchre is with us unto this day. Therefore being a prophet, and
knowing that God had sworn with an oath to him, that of the fruit of
his loins, according to the flesh, he would raise up Christ to sit on
his throne; he seeing this before, spake of the resurrection of
Christ,’ &c. (Acts 2:29,30).

Quest. Fourth. What was it for Jesus to be raised thus up of God to
Israel?

Here we have two things to consider of—1. Who Israel is. 2. What it was
for Jesus to be raised up unto them.

1. Who Israel is. By ‘Israel’ sometimes we should understand the whole
stock of Jacob, the natural children of his flesh; for that name they
have of him, for he obtained it when he wrestled with the angel, and
prevailed, and it remained with his seed in their generations (Gen 32).
By ‘Israel’ we are to understand all those that God hath promised to
Christ—‘The children of the promise are counted for the seed,’ the
elect Jews and Gentiles. These are called ‘the Israel of God,’ and the
seed of Abraham, whom Jesus in special regarded in his undertaking the
work of man’s redemption (Rom 9:8; Gal 6:16; Heb 2:14-16).

2. What it was for Jesus to be raised up unto them. This word ‘raised
up’ is diversely taken in the Scripture. (1.) It is taken for
‘sending’; as when he saith he raised them up judges, saviours, and
prophets, he means he sent them such, and thus he raised up Jesus—that
is, ‘he sent him’ (Judg 2:16,18, 3:9,15; Amos 2:11). ‘I have not spoken
of myself; but the Father which sent me, he gave me a commandment’
(John 12:49). (2.) To be raised up, intimateth one invested with power
and authority. Thus he raised up David to be the king of Israel, he
anointed him and invested him with kingly power (1 Sam 16:13; Acts
13:22). And thus was Jesus Christ raised up. Hence he is called ‘the
horn of salvation’—‘He hath raised up an horn of salvation for us in
the house of his servant David’ (Luke 1:69). (3.) To be raised up,
intimateth quickening and strengthening, to oppose and overcome all
opposition. Thus was Jesus raised up from under sin, death, the rage of
the world, and hell, that day that God raised him out of the grave.

Thus, therefore, was Jesus raised up to Israel—that is, he was sent,
authorized, and strengthened to, and in the work of, their salvation,
to the completing of it.

The words thus opened do lay before us these two observations—FIRST.
That in all ages God gave his people a promise, and so ground for a
believing remembrance, that he would one day send them a Saviour.
SECOND. That when Jesus was come into the world, then was that promise
of God fulfilled.

[OBSERVATION FIRST.]


To begin with the first, THAT IN ALL AGES GOD GAVE HIS PEOPLE A
PROMISE, AND SO GROUND FOR A BELIEVING REMEMBRANCE, THAT HE WOULD ONE
DAY SEND THEM A SAVIOUR.

This Zacharias testifies when he was filled with the Holy Ghost; for,
speaking of the Messiah or the Saviour, he saith that God spake of him
by the mouth of all the prophets which have been since the world began;
to which I will add that of Peter, ‘Yea, and all the prophets from
Samuel, and those that follow after, as many as have spoken, have
likewise foretold of these days’ (Luke 1:69,70; Acts 3:24).

From these texts it is evident that in every generation or age of the
world God did give his people a promise, and so ground for a believing
remembrance, that he would one day send them a Saviour; for indeed the
promise is not only a ground for a remembrance, but for a believing
remembrance. What God saith is sufficient ground for faith, because he
is truth, and cannot lie or repent. But that is not all; his heart was
engaged, yea, all his heart, in the promise which he spoke of sending
us a Saviour.

From this observation I shall make inquiry into these three
things—FIRST. What it is to be a Saviour. SECOND. How it appears that
God in all ages gave his people a promise that he would one day send
them a Saviour. THIRD. That this was ground for believing remembrance
that a Saviour should one day come.

FIRST. What it is to be a Saviour.

First. This word ‘Saviour’ is easy to be understood, it being all one
with Deliverer, Redeemer, &c. ‘A Saviour, Jesus,’ both words are of the
same signification, and are doubled, perhaps to teach us that the
person mentioned in the text is not called ‘Jesus’ only to distinguish
him from other men—for names are given to distinguish—but also and
especially to specify his office; his name is Saviour, because it was
to be his work, his office, his business in the world. His name shall
be called Jesus, ‘for he shall save his people from their sins’ (Matt
1:21).

Second. This word ‘Saviour’ is a word so large that it hath place in
all the undertakings of Christ: for whatever he doth in his mediation
he doth as a Saviour. He interposeth between God and man as a Saviour;
he engageth against sin, the devil, death, and hell, as a Saviour, and
triumphed over them by himself as a Saviour.

Third. The word ‘Saviour,’ as I said, is all one with Redeemer,
Deliverer, Reconciler, Peace-maker, or the like; for though there be
variation in the terms, yet Saviour is the intendment of them all. By
redeeming he becomes a Saviour, by delivering he becomes a Saviour, by
reconciling he becomes a Saviour, and by making peace he becometh a
Saviour. But I pass this now, intending to speak more to the same
question afterwards.

SECOND. How it appears that God in all ages gave his people a promise
that he would one day send them a Saviour.

It appears evidently; for so soon as man had sinned, God came to him
with a heart full of promise, and continued to renew, and renew, till
the time of the promised Messiah to be revealed was come.

[First.] He promised him under the name of ‘the seed of the women,’
after our first father had sinned—‘I will also put enmity between thee
and the woman, and between thy seed and her seed. He shall bruise thy
head, and thou shalt bruise his heel’ (Gen 3:15).[1] This the apostle
hath his eye upon when he saith, ‘When the fulness of the time was
come, God sent forth his Son, made of a woman, made under the law, to
redeem them that were under the law’ (Gal 4:4,5).

Second. God renewed this promise to Abraham, and there tells him Christ
should be his seed, saying, ‘In thy seed shall all families of the
earth be blessed’ (Gen 12:3). ‘Now,’ saith Paul, ‘to Abraham and his
seed were the promises made. He saith not, And to seeds, as of many;
but as of one, And to thy seed, which is Christ’ (Gal 3:16).

Third. He was promised in the time of Moses under the name of a
‘prophet’—‘I will raise them up,’ saith God to him, ‘a prophet from
among their brethren like unto thee’ (Deut 18:18). This Peter expounds
of Christ, ‘For Moses truly said unto the fathers, A prophet shall the
Lord your God raise up unto you of your brethren, like unto me; him
shall ye hear in all things whatsoever he shall say unto you’ (Acts
3:22).

Fourth. He promised him to David under the title of a ‘son,’ saying, ‘I
will be his Father, and he shall be my Son’ (2 Sam 7:14). For this the
apostle expounded of the Saviour, saying, ‘Thou art my Son, this day
have I begotten thee’; and again, ‘I will be to him a Father, and he
shall be to me a Son’ (Heb 1:5).

Fifth. He was promised in the days of Uzziah, Jotham, Ahaz, and
Hezekiah, kings of Judah—

1. By the name of a ‘branch’—‘In that day shall the branch of the Lord
be beautiful and glorious’ (Isa 4:2).

2. Under the name of the ‘son of a virgin’—‘Therefore the Lord himself
shall give you a sign; Behold, a virgin shall conceive, and bear a son,
and shall call his name Immanuel.’ This Matthew expounds of Christ (Isa
7:14; Matt 1:23).

3. He was promised under the name of a ‘rod’—‘There shall come forth a
rod out of the stem of Jesse, and a branch shall grow out of his roots,
and the Spirit of the Lord shall rest upon him.’ This answereth the
text, David was the son of Jesse, and Christ the Son of David (Isa
11:1,2).

4. He is promised under the title of a ‘king’—‘Behold, a king shall
reign in righteousness,—and a man shall be as an hiding-place from the
wind, and a covert from the tempest; as rivers of water in a dry place,
as the shadow of a great rock in a weary land’ (Isa 32:1,2).

5. He was promised under the name of an ‘elect servant’—‘Behold my
servant, whom I uphold; mine elect, in whom my soul delighteth; I have
put my Spirit upon him: he shall bring forth judgment to the Gentiles.
He shall not cry, nor lift up, nor cause his voice to be heard in the
street. A bruised reed shall he not break, and the smoking flax shall
he not quench’ (Isa 42:1-3; Matt 12:17-20).

6. He was promised to Jeremiah under the name of ‘the Lord our
Righteousness’—‘Behold, the days come, saith the Lord, that I will
raise unto David a righteous Branch, and a King shall reign and
prosper; and shall execute judgment—in the earth. In his days Judah
shall be saved, and Israel shall dwell safely; and this is his name
whereby he shall be called, THE LORD OUR RIGHTEOUSNESS’ (Jer 23:5,6).

7. He was promised by the prophet Ezekiel under the name of ‘David, a
shepherd’—‘And I will set up one shepherd over them, and he shall feed
them, even my servant David; he shall feed them, and he shall be their
shepherd. And I the Lord will be their God, and my servant David a
prince among them; I the Lord have spoken it’ (Eze 24:23; John 10:1-3).

8. He was promised by the prophet Daniel under the name of ‘Messiah, or
Christ, the most holy’—‘And after threescore and two weeks shall the
Messiah be cut off, but not for himself’ (Dan 9:26).

9. He was promised by the prophet Micah under the name of the ‘ruler in
Israel’—‘But thou, Bethlehem-Ephratah, though thou be little among the
thousands of Judah, yet out of thee shall he come—that is to be ruler
in Israel’ (Micah 5:2; Matt 2:6).

10. He was promised to Haggai as ‘the desire of all nations’—‘I will
shake all nations, and the desire of all nations shall come, and I will
fill this house with glory, saith the Lord of hosts’ (Hagg 2:7).

11. He was promised by Zechariah under the name of ‘servant and
branch’—‘For, behold, I will bring forth my servant the BRANCH.’ And
again, ‘Behold the man whose name is the BRANCH; and he shall grow up
out of his place, and he shall build the temple of the Lord; and he
shall bear the glory’ (Zech 3:8, 6:12,13).

12. He was promised by Malachi under the name of ‘the Lord, and the
messenger of the covenant’—‘Behold, I will send my messenger, and he
shall prepare the way before me: and the Lord, whom ye seek, shall
suddenly come to his temple, even the messenger of the covenant, whom
ye delight in: behold, he shall come, saith the Lord of hosts’ (Mal
3:1).

Indeed, the Scriptures of the Old Testament are filled with promises of
the Messias to come, prophetical promises, typical promises; for all
the types and shadows of the Saviour are virtually so many promises.

Sixth. Having therefore touched upon the prophetical, I will briefly
touch the typical promises also; for as God spake at sundry times to
the fathers, so also in diverse manners, prophetically, providentially,
typically, and all of the Messias (Heb 1:1). The types of the Saviour
were various—1. Sometimes he was typed out by men; 2. Sometimes by
beasts; 3. Sometimes by insensible creatures.

1. He was typed forth sometimes by men. Adam was his type in many
things, especially as he was the head and father of the first world. He
was ‘the figure of him that was to come’ (Rom 5:14). Moses was his type
as Mediator, and as builder of the tabernacle (Heb 3:2,3). Aaron was
his type as he was high-priest, and so was Melchisedec before him (Heb
5:4,5, 7:1,21). Samson was his type in the effects of his death; for as
Samson gave his life for the deliverance of Israel from the
Philistines, Christ gave his life to deliver us from sin and devils.
Joshua was his type in giving the land of Canaan to Israel, as Jesus
will give the kingdom of heaven to the elect (Heb 4:8). David was his
type in many things, especially in his subduing of Israel’s enemies,
and feeding them [Israel]: hence he is sometimes called David their
king, and David their shepherd (Eze 34:23,24). Solomon was his type in
his building the temple, and in his peaceable kingdom. Hence it is
said, ‘He shall build the temple of the Lord’; and again, ‘Of his
government and peace there shall be no end.’

2. Beasts were his types. To instance some—

(1.) The paschal lamb was his type (Exo 12). In its spotlessness;
Christ was ‘a lamb without blemish and without spot’ (1 Peter 1:18,19).
In its being roasted it was a figure of the cursed death of Christ; for
to be roasted bespake one accursed (Jer 29:22; Gal 3:13). In that it
was to be eaten—‘Whoso eateth my flesh and drinketh my blood,’ saith
Christ, ‘hath eternal life’ (John 6:54). In that its blood was to be
sprinkled upon the doors of their houses, for the destroying angel to
look on; the blood of Christ is sprinkled upon the elect for the
justice of God to look on (Heb 9; 1 Peter 1:2). By eating the paschal
lamb, the people went out of Egypt; by feeding upon Christ by faith we
come from under the Egyptian darkness, tyranny of Satan, &c.

(2.) The red cow was his type (Num 19:2, &c.).[2] In that she was to be
without blemish. In that she was to be slain without the camp—‘Jesus
also, that he might sanctify the people with his own blood, suffered
without the gate’ (Heb 13:12). In that her flesh was to be burnt; a
type of the grievous death of Christ. Her ashes were to be carried into
a clean place without the camp; a type of the clean sepulchre where the
body of Jesus was laid (John 19:38-41).

There were also divers other sacrifices, as bulls, goats, and birds,
which were types of him, which I here omit.

3. Insensible creatures were his types. As,

(1.) The man in the wilderness (Exo 16). And that as it came down from
heaven, for so did Christ—‘I came down from heaven,’ saith he; and
again, ‘I am the living bread which came down from heaven’ (John 6:51).
The manna was to be eaten; so is Christ by faith—‘If any man eat of
this bread, he shall live for ever; and the bread that I will give is
my flesh, which I will give for the life of the world’ (John 6:51). The
manna was to be gathered daily; so is Christ to be daily eaten. The
manna was all the bread that Israel had in the wilderness; Christ is
all the bread that believers have in this life for their souls. The
manna came not by Moses’ law, neither comes Christ by our merits—‘Moses
gave you not that bread from heaven, but my Father giveth you the true
bread from heaven’ (John 6:32).

(2.) Again; the rock that gave them out water for their thirst was a
type of him (Num 20). They ‘did all drink the same spiritual drink, for
they drank of that spiritual Rock that followed them; and that Rock was
Christ’ (1 Cor 10:4). This rock was his type in four things—

(a.) It gave drink to the people in the wilderness when they were come
out of Egypt; Christ gives drink to them that forsake the world for
him. (b.) The rock yielded water by being smitten by Moses’ rod; Christ
giveth drink, even his blood, by being stricken by Moses’ law (Num
20:11; Isa 53). (c.) The water out of this rock was given to the
thirsty—‘I will give unto him that is athirst,’ saith Christ, ‘of the
fountain of the water of life freely’ (Rev 21:6). (d.) The water of the
rock in the wilderness ran after the people; they drank of that rock
that followed them—‘He opened the rock, and the waters gushed out, they
ran in the dry places like a river’ (Psa 110:41). Christ also is said
by that type to follow us—‘They drank of that spiritual Rock that
followed them; and that Rock was Christ’ (1 Cor 10:4).

(3.) Again, the mount Moriah was his type. That mount stood in
Jerusalem; Christ also stands in his church. Upon that rock was built
the temple (2 Chron 3:1)—‘And upon this rock,’ said Christ, ‘I will
build my church, and the gates of hell shall not prevail against it’
(Matt 16:18).

Other things might be urged, but these being virtually of the force of
the promises, and also as a key to open them, therefore I thought good
to place them here with the promises; because, as they are standing
with them, so they are written to beget faith in the same Lord Jesus
Christ.

THIRD. I come now to the third thing—to wit, That these promises were
ground for a believing remembrance that a Saviour should one day come.

There is a remembering, and a believing remembering, or such a
remembering that begetteth and maintaineth faith in the heart. Jacob
had a believing remembrance when he said, ‘I have waited for thy
salvation, O Lord’ (Gen 49:18). And so had David when he cried, ‘O that
the salvation of Israel were come out of Zion’ (Psa 53:6). These, with
Simeon and Anna, had not a remembrance only, but a believing
remembrance that God would send them a Saviour. They had the promise
not in the book only, but in their hearts; this gospel was mixed in
them with faith; therefore they with their fellows remembered and
believed, or made the promise the ground of their believing that God
would one day send them a Saviour.

Let me make some

Use of this Doctrine.

Here we may see how much the heart of God was set upon the salvation of
sinners—he studied it, contrived it, set his heart on it, and promised,
and promised, and promised to complete it, by sending one day his Son
for a Saviour (2 Same 14:14; Eph 1:3; Titus 1:2). No marvel, therefore,
if when he treateth of the new covenant, in which the Lord Jesus is
wrapped, and presented in a word of promise to the world, that he
saith, I will do it ‘assuredly with my whole heart, and with my whole
soul’ (Jer 32:41).

Now this is of singular comfort to sensible sinners; yea, what greater
ground of consolation to such than to hear that the God against whom
they have sinned should himself take care to provide them a Saviour.
There are some poor sinners in the world that have given such way to
discouragement, from the sense of the greatness of their sins, that
they dare not think upon God, nor the sins which they have committed;
but the reason is, because they are ignorant that God’s heart was wrapt
up in this good work of providing and sending a Saviour. Let such
hearken now to the call of God—‘Return unto me, for I have redeemed
thee’ (Isa 44:22). Ho! turn again, hearken; the heart of God is much
set upon mercy; from the beginning of the world he resolved and
promised, aye, and sware we should have a Saviour.

[OBSERVATION SECOND.]


I now proceed to the second observation—THAT WHEN JESUS WAS COME INTO
THE WORLD, THEN WAS THE PROMISE OF GOD FULFILLED—namely, THAT HE WOULD
ONE DAY SEND US A SAVIOUR.

Take three texts for the confirmation of this point—1. ‘This is of a
truth that prophet that should come into the world’ (John 6:14). These
words were spoken of them that were present at that miracle of Jesus,
when he fed five thousand with five barley loaves, which a lad had
about him in the company; for these men, when they had seen the marvel,
being amazed at it, made confession of him to be the Saviour. 2. ‘Lord,
I believe that thou art the Christ, the Son of God, which should come
into the world’ (John 11:27). 3. ‘This is a faithful saying, and worthy
of all acceptation, that Christ Jesus came into the world to save
sinners’ (1 Tim 1:15).

For the explaining of this observation I will briefly handle three
questions—FIRST. How this Jesus is to be distinguished from others of
that name. SECOND. What it was for this Jesus to come into the world.
THIRD. What it was for him to come to be a Saviour.

[HOW THIS JESUS IS TO BE DISTINGUISHED FROM OTHERS.]


QUEST. FIRST. For the first, the Jesus in the text is distinguished
from all others of that name.

First. By the manner of his birth; he was born of a virgin, a virgin
espoused to a man whose name was Joseph; but he ‘knew her not till she
had brought forth her first-born son, and he called his name JESUS’
(Matt 1:25).

Second. He is distinguished from others of that name by the place of
his birth—to wit, Bethlehem, the city of David; there he must be born,
there he was born (John 7:42; Matt 2:4-6).

Third. He is distinguished by his lineage—he came ‘of the house and
lineage of David’ (Luke 2:4-6).

Fourth. He is distinguished by the time of his birth—to wit, the time
of the prophets prefixed (Gal 4:4).

Fifth. But his common distinction is Jesus of Nazareth; by this name he
is distinguished one and twenty times in the New Testament—1. His
enemies called him ‘Jesus of Nazareth’ (Matt 26:71; Mark 14:67; John
18:5). 2. His disciples called him ‘Jesus of Nazareth’ (Matt 21:11;
Luke 24:19; John 1:45; Acts 2:22). 3. The angels called him ‘Jesus of
Nazareth’ (Mark 16:6). 4. And he calleth himself ‘Jesus of Nazareth’
(Acts 22:8). 5. Yea, and he goeth also by the name of ‘Jesus of
Nazareth’ among the devils (Mark 1:24; Luke 4:34).

He was called ‘Jesus of Nazareth’ because he dwelt there with his
mother Mary and her husband. Nazareth was his city, where he had been
brought up, whither for shelter Joseph carried him when he came out of
Egypt with him; in Nazareth was his common abode until the time that
John was cast into prison; wherefore he might well say, ‘I am Jesus of
Nazareth’ (Luke 4:16; Matt 2:23, 4:12,13). Yea, though he was now in
heaven, for heaven shall not make us forget what countrymen we were
when we lived in the world. Jesus, you see here, though glorified in
heaven, yet forgets not what countryman he was when he dwelt in the
world. ‘I am Jesus of Nazareth,’ saith he; I am the Jesus that thou
persecutest; and that thou mayest know I am he, I tell thee I dwelt
once in the city of Nazareth in Galilee; Joseph and my mother Mary
brought me up there, and there I dwelt with them many years. ‘I am
Jesus of Nazareth, whom thou persecutest’ (Acts 22:8).

[WHAT IT WAS FOR JESUS TO COME INTO THE WORLD.]


QUEST. SECOND. What it was for Jesus to come into the world.

Answ. Not his coming in, or by his Spirit in his people; for so he was
never out of the world. Neither is it his appearance in his ordinances.
Nor that coming of his by which he destroyeth Antichrist. Nor his
appearing in his dreadful providences or judgments. But by the coming
of Jesus, according to the text, we are to understand that, or such a
coming, whereby he was manifest to be God-man in one person; God in our
flesh without us, or distinct in his own person by himself; such a
coming by which he was manifested to be in all points like as men are,
sin only excepted; such a coming wherein, or by which, the Son of God
became also the Son of man.

[First.] For the further clearing of this, you find it expressly said,
he was ‘born into the world’; Mary, ‘of whom was born Jesus.’ Now, when
Jesus was born, it is said, ‘Where is he that is born King of the
Jews?’ Herod ‘demanded of them where Christ should be born’ (Matt 1:16,
2:1,2,4; Luke 1:35, 2:11).

Now, that this was fulfilled according to the very word of the text,
without any juggle, evasion, or cunningly-devised fable, consider—

1. He is called the first-born of this woman; the male child that
opened her womb (Luke 2:7,23).

2. He was not born till nourished in her womb the full time, according
to the time of life: ‘And so it was, that while they were there [at
Bethlehem], the days were accomplished that she should be delivered.
And she brought forth her first-born son, and wrapped him in
swaddling-clothes, and laid him in a manger’ (Luke 2:6,7).

3. She also continued in her separation at the birth of Jesus, as other
women at the birth of their children, until ‘the days of her
purification according to the law of Moses were accomplished’ (Luke
2:22).

4. Himself also, as other Hebrew children, was brought to Jerusalem to
present him unto the Lord—‘As it is written in the law of the Lord,
Every male that openeth the womb shall be called holy to the Lord’
(Luke 2:23,24).

5. Thus Jesus also, as other Hebrew children, when the set day was
come, was circumcised—‘And when eight days were accomplished for the
circumcising of the child, his name was called JESUS, which was so
named of the angel before he was conceived in the womb’ (Luke 2:21).

6. After this he is often called the young child, the child Jesus; and
further, it is said of him, that he grew, that he increased in wisdom
and stature (Matt 2:20,21; Luke 2:40,52).

Behold with what diligence, even to a circumstance, the Holy Ghost sets
forth the birth of the Lord Jesus, and all to convince the incredulous
world of the true manner of the coming of the Saviour into the world.

Second. The reality of the manhood of this Lord Jesus is yet further
manifest, and that, 1. By those natural infirmities that attend human
flesh; 2. By the names the prophets gave him in the days of the Old
Testament and the New.

1. By those natural infirmities that attend human flesh. As, at his
birth he could not go but as carried by his parents. He was sensible of
hunger (Luke 4:2). He was sensible of thirst (John 19:28). He was
sensible of weariness (John 4:6). He was nourished by sleep (Mark
4:38). He was subject to grief (Mark 3:5). He was subject to anger
(Mark 3:5). He was subject to weep (John 11:35; Luke 19:41). He had joy
as a man, and rejoiced (Matt 11:25; Luke 10:21). These things, I say,
Jesus was subject to as a man, as the son of the Virgin.

2. The reality of his manhood is yet made manifest by the names the
prophets gave him, both in the Old Testament and in the New. As,

(1.) He is called the ‘seed’—the seed of the woman, the seed of
Abraham, the seed of David, by which is meant he was to come of their
children (Gen 3:15, 12, 22; Gal 3:16,17; Rom 1:3).

(2.) Therefore it is added (where mention is made of the fathers), ‘of
whom as concerning the flesh Christ came.’ He was made of the seed of
David according to the flesh; and hence again he calleth himself the
offspring of David; therefore, I say, he is said to be of their flesh,
their loins, and is called their Son (Rom 1:3, 4:5; Acts 2:30; Rev
22:16).

(3.) He therefore is frequently called ‘a man, and the Son of
man’—‘Then shall you see the Son of man coming in the clouds of
heaven.’ ‘When the Son of man shall come in his glory, and all the holy
angels with him.’ ‘This man, because he continueth ever, hath an
unchangeable priesthood.’ ‘Wherefore, it is necessary that this man
have somewhat also to offer’ (Matt 25:31, 26:64; Heb 7:24, 8:3, 10:12).

(4.) What shall I say? He himself gave undeniable demonstration of all
this when he said he ‘was dead’; when he called to Thomas to put his
finger to, and behold his hands, to reach to him his hand and thrust it
into his side, and bid him he should not be faithless, but believing.
At another time, when he stood in the midst of the eleven, as they were
troubled with the thoughts of unbelief, he said, ‘Behold my hands and
my feet, that it is I myself; handle me, and see, for a spirit hath not
flesh and bones, as ye see me have’ (John 20:27; Luke 24:39).

Thus have I showed you what it was for Jesus to come into the
world—namely, to be born of a woman, to take flesh, and to become
God-man in one person. I come now to the third question; but before I
speak particularly to that, I will produce further testimony that we
find upon record concerning the truth of all this.

Particular testimonies that this coming of Jesus is his coming to save
us.

The Testimony of Simeon.—Simeon the Just gives testimony of him: ‘And
the Holy Ghost was upon him. And it was revealed unto him by the Holy
Ghost that he should not see death, before he had seen the Lord’s
Christ. And he came by the Spirit into the temple; and when the parents
brought in the child Jesus, to do for him after the custom of the law,
then took he him up in his arms, and blessed God, and said, Lord, now
lettest thou thy servant depart in peace,—for mine eyes have seen thy
salvation’ (Luke 2:25-32).

The Testimony of Anna.—Anna, a prophetess, one ‘of a great age,—which
departed not from the temple, but served God with fasting and prayers
night and day. And she, coming in at that instant, gave thanks likewise
unto the Lord, and spake of him to all them that looked for redemption
in Jerusalem’ (Luke 2:36-38).

The Testimony of John Baptist.—John Baptist, as he fulfilled his
ministry, he cried concerning this Jesus, ‘Behold the Lamb of God,
which taketh away the sin of the world.—And he,’ saith John, ‘that sent
me to baptize with water, the same said unto me, Upon whom thou shalt
see the Spirit descending, and remaining’ or abiding, ‘the same is he
which baptizeth with the Holy Ghost. And I saw, and bare record that
this is the Son of God’ (John 1:29-34).

The Testimony of the Star and Wise Men.—The star that appeared at his
birth in the east, and that coasted through the heavens till it came
over the place where the young child Jesus was, that star gave
testimony that he was the Saviour. This star alarmed many, especially
the wise men of the east, who were brought by it from afar to worship
him: ‘And lo, the star which they saw in the east, went before them
till it came and stood over where the young child was. When they saw
the star, they rejoiced with exceeding great joy. And when they were
come into the house, they saw the young child, with Mary his mother,
and fell down and worshipped him; and when they had opened their
treasures, they presented unto him gifts, gold, and frankincense, and
myrrh’ (Matt 2:9-11).

The Testimony of the Angels.—1. To Mary herself—‘And in the sixth month
the angel Gabriel was sent from God unto a city of Galilee, named
Nazareth, to a virgin espoused to a man whose name was Joseph, -and the
virgin’s name was Mary. And the angel came in unto her, and said, Hail,
thou that art highly favoured.—And the angel said unto her, Fear not,
Mary; for thou hast found favour with God. And, behold, thou shalt
conceive in thy womb, and bring forth a son, and shalt call his name
JESUS. He shall be great, and shall be called the Son of the Highest;
and the Lord God shall give unto him the throne of his father David,
and he shall reign over the house of Jacob for ever; and of his kingdom
there shall be no end’ (Luke 1:26-33). 2. The angels’ testimony to the
shepherds, as they were feeding their flocks in the fields by
night—‘And, lo, the angel of the Lord came upon them, and the glory of
the Lord shone round about them; and they were sore afraid. And the
angel said unto them, Fear not: for, behold, I bring you good tidings
of great joy, which shall be to all people. For unto you is born this
day in the city of David a Saviour, which is Christ the Lord’ (Luke
2:9-11). 3. How the angels solemnized his birth among themselves—‘And
suddenly there was with the angel a multitude of the heavenly host
praising God, and saying, Glory to God in the highest, and on earth
peace, goodwill towards men’ (vv 13,14).

The Testimony of God the Father.—1. When he was baptized—‘And Jesus,
when he was baptized, went up straightway out of the water; and, lo,
the heavens were opened unto him, and he saw the Spirit of God
descending like a dove, and lighting upon him: and, lo, a voice from
heaven, saying, This is my beloved Son, in whom I am well pleased’
(Matt 3:16,17). 2. The Father’s testimony of him at his
transfiguration—‘And he took Peter and John and James, and went up into
a mountain to pray. And as he prayed, the fashion of his countenance
was altered, and his raiment was white and glistering.’ And there
appeared Moses and Elias talking with him, and a cloud from heaven
overshadowed them; at which the three disciples began to be afraid.
Then ‘there came a voice out of the cloud, saying, This is my beloved
Son, hear him’ (Luke 9:28-35). This is that testimony of God which
Peter speaks of, saying, ‘We have not followed cunningly devised
fables, when we made known unto you the power and coming of our Lord
Jesus Christ, but were eye-witnesses of his majesty. For he received
from God the Father honour and glory, when there came such a voice to
him from the excellent glory, This is my beloved Son, in whom I am well
pleased. And this voice which came from heaven we heard, when we were
with him in the holy mount’ (2 Peter 1:16-18). 3. God gave testimony of
him by signs and wonders—‘Believest thou not that I am in the Father,
and the Father in me? The words that I speak unto you I speak not of
myself: but the Father, that dwelleth in me, he doeth the works.’ ‘God
also bearing them witness,’ that preached salvation by Jesus, ‘both
with signs and wonders, and with divers miracles and gifts of the Holy
Ghost, according to his own will’ (John 14:10; Heb 2:4).

Concerning Jesus, how he put himself upon the test among his
adversaries.

The Lord Jesus also putteth himself upon the test among his adversaries
divers ways.

First. He urgeth the time of the appearing of the Messias to be
come—‘The time is fulfilled, and the kingdom of God is at hand: repent
ye, and believe the gospel’ (Mark 1:15).

For this he had a threefold proof—1. The heathens had invaded and taken
the land, according to that of Daniel (9:25,26). 2. The sceptre was
departed from Judah, according to that of Jacob (Gen 49:10). To which
also suited that prophecy: ‘Before the child shall know to refuse the
evil, and choose the good, the land that thou abhorrest shall be
forsaken of both her kings’ (Isa 7:16). 3. The Roman emperor had not
only subdued the nation, and put down the kingly race of the Jews, but
had set up and established his own power over them. In the fifteenth
year of the reign of Tiberius Caesar, Pontius Pilate was governor of
Judea; Herod was tetrarch of Galilee; Philip, tetrarch of Iturea; and
Lysanias, tetrarch of Abilene; all heathens, and of Tiberius’ making.

Besides, the kingly race of Judah was at this time become so low by
reason of the Roman oppression, that the chief of them were put to get
their living by their own hands; even Joseph, the supposed father of
Jesus, was then become a carpenter. Poor man! when Jesus was born, he
was fain to thrust into a stable, for there was in the inn no room for
such guests as they. The offering also which was brought unto God at
the time when Jesus was presented unto the Lord, was two turtle-doves,
or two young pigeons—a sacrifice allowed only for them that were poor,
and could provide no bigger—‘And if she be not able to bring a lamb,
then she shall bring two turtles, or two young pigeons, the one for the
burnt-offering, and the other for a sin-offering’ (Lev 12:8). Besides,
Jesus himself saith, ‘Foxes have holes, and birds of the air have
nests; but the Son of man hath not where to lay his head.’

Now, I say, all these things were so apparent to the Jews, that they
could not object; they felt the Romans were come, they knew the sceptre
was gone, they smarted under the Roman tyranny, and knew the kingly
race of Judea was overthrown. How, then, could they object that the
time was not come for Christ to be born?

Further, the people were generally convinced that the time was come,
and therefore, saith the text, they were in expectation. ‘And as the
people were in expectation, and all men mused in their hearts of John,
whether he were the Christ or not’ (Luke 3:15). The unbiased people,
observing the face of things, could do no other but look for the
Messias. And hence it is that the Lord Jesus gives the Pharisees, those
mortal enemies of his, such sore rebukes, saying, ‘O ye hypocrites, ye
can discern the face of the sky, but can ye not discern the signs of
the times?’ The kingdom is lost, the heathens are come, and the sceptre
is departed from Judah. ‘Ye hypocrites, ye can discern the face of the
sky, and of the earth, but how is it that ye do not discern this time?’
(Matt 16:3; Luke 12:56).

Second. He yet again puts himself upon the test by the miracles which
he wrought before them—‘Believe me, that I am in the Father, and the
Father in me, or else believe me for the very works’ sake’ (John
14:11). ‘For the works which the Father hath given me to finish, the
same works that I do, bear witness of me, that the Father hath sent me’
(John 5:36.)

This proof they could not withstand, but granted that he did many
miracles, while they did nothing. ‘Then gathered the chief priests and
the Pharisees a council, and said, What do we? for this man doeth many
miracles. If we let him thus alone, all men will believe on him, and
the Romans shall come, and take away both our place and nation’ (John
11:47,48).

Yea, so did Jesus confound them, that by their own records and laws, by
which they were to prove persons clean or unclean, they, in reading
their lectures, did justify him, and overthrow themselves.

For instance, it was written in their law, ‘If he that hath an issue
spit upon him that is clean,’ that spittle should make him unclean (Lev
15:8). Now Jesus, whom they counted most unclean, because he said he
was the Son of God, as they thought, speaking blasphemy, he spits upon
people, and makes them whole. He spat, and made clay with the spittle,
and with that clay made a blind man see (John 9:6). Also he spat on the
eyes of another, and made him see (Mark 8:23-25). Again, he spat, and
with his spittle touched the tongue of one that was dumb, and made him
speak immediately (Mark 7:33-35). Thus he proved himself clear of their
accusations, and maintained before them that by their law he was
guiltless, and the Son of God; for the miracles which he wrought were
to prove him so to be.

Again, in their law it was written that whoso toucheth the altar of
incense should be holy (Exo 29:37). A woman with a bloody issue touched
him, and is whole of her plague (Mark 5:28). Yea, they brought to him
many diseased persons, ‘and besought him that they might only touch the
hem of his garment; and as many as touched were made perfectly whole’
(Matt 14:36).

Thus was he justified before them out of their own law, and had his
glory manifest before their faces, to their everlasting confusion and
contempt.

Indeed, the Jews did make one objection against Jesus Christ that
seemed to them to have weight in it, and that was, because he first
began to appear and manifest his glory in Cana of Galilee. At this, I
say, they stumbled. It was their sore temptation; for still, as some
affirmed him to be the Christ, others as fast objected, ‘Shall Christ
come out of Galilee?’ ‘Art thou also of Galilee? Search and look; for
out of Galilee ariseth no prophet’ (John 2:1,11, 7:40-42,52).

But this their stumble might arise either from the cruelty of Herod, or
from their own not observing and keeping mind the alarm that God gave
them at his birth.

1. It might arise or be occasioned through the cruelty of Herod; for
Jesus was born in Bethlehem, the city where David dwelt. But when Herod
sent out to kill him, and for his sake killed all the young children in
Bethlehem, then was Joseph warned by an angel of God to take the young
child and his mother, and fly into Egypt, and so he did, and was there
till the death of Herod (Matt 2:1,13,16). After this, the angel comes
to them in Egypt, and bids them take the young child, and return into
the land of Israel; wherefore they arose and went. But hearing that
Herod’s son, that tyrant, ruled in the room of his father, they were
afraid to go to Bethlehem, but turned aside into the parts of Galilee,
where they remained till the time of his showing to Israel (Matt
2:19-23).

2. This stumble of theirs might arise from their not observing and
keeping in mind the alarm that God gave them of his birth. (1.) God
began to give them the alarm at the birth of John the Baptist, where
was asserted that he was to go before the face of the Lord Jesus, and
to prepare his ways. ‘And fear came on all that dwelt round about them,
and all these sayings were noised abroad throughout all the hill
country of Judea’ (Luke 1:65). (2.) Again, what a continuation of this
alarm was there also at the birth of Jesus, which was about three
months after John Baptist was born? Now come the angels from heaven.
Now comes a strange star over the country to lead the men of the east
to the stable where Jesus was born; now was Herod, the priests, the
scribes, and also the city of Jerusalem, awakened and sore troubled;
for it was noised by the wise men that Christ the King and Saviour was
born. Besides the shepherds, Simeon and Anna gave notice of him to the
people. They should, therefore, have retained the memory of these
things, and have followed God in all his dark providences, until his
Sun of Righteousness should arise among them with healing under his
wings.

3. I may add another cause of their stumble—they did not understand the
prophecies that went before of him. (1.) He was to come to them out of
Egypt—‘Out of Egypt have I called my Son’ (Matt 2:15; Hosea 11:1). (2.)
He turned aside into Cana of Galilee, and dwelt in the city of
Nazareth, ‘that it might be fulfilled which was spoken by the prophets,
He shall be called a Nazarene’ (Matt 2:23). (3.) That saying also was
to be fulfilled, ‘The land of Zabulon, and the land of Nephthalim, by
the way of the sea, beyond Jordan, Galilee of the Gentiles; the people
which sat in darkness saw great light, and to them which sat in the
region and shadow of death light is sprung up’ (Matt 4:15,16; Isa 9:2,
42:7).

At these things, then, they stumbled, and it was a great judgment of
God upon them. Besides, there seemed to be a contradiction in the
prophecies of the Scripture concerning his coming. He was to be born in
Bethlehem, and yet to come out of Egypt. How should he be the Christ,
and yet come out of Galilee, out of which ariseth no prophet? Thus they
stumbled.

Hence note, that though the prophecies and promises be full and plain
as these were, that he should be born in Bethlehem, yet men’s sins may
cause them to be fulfilled in such obscurity, that instead of having
benefit thereby, they may stumble and split their souls thereat. Take
heed then; hunt not Christ from plain promises with Herod, hunt him not
from Bethlehem, lest he appear to your amazement and destruction from
Egypt, or in the land of Zabulon! But this much to the second question;
to wit, What it was for Jesus to come into the world.

I come now to the third question.

[WHAT IT WAS FOR JESUS TO COME TO BE A SAVIOUR.]


QUEST. THIRD. What it was for him to come to be a Saviour.

For the further handling of this question I must show—First. What it is
to be a Saviour. Second. What it is to come to be a Saviour. Third.
What it is for Jesus to come to be a Saviour. To these three briefly—

First. What it is TO BE a Saviour. 1. A saviour supposeth some in
misery, and himself one that is to deliver them. 2. A saviour is either
such an one ministerially or meritoriously.

Ministerially is, when one person engageth or is engaged by virtue of
respect or command from superiors, to go and obtain, by conquest or the
king’s redemption, the captives, or persons grieved by the tyranny of
an enemy. And thus were Moses and Joshua, and the judges and kings of
Israel, saviours—‘Thou deliveredst them into the hands of their
enemies, who vexed them: and in the time of their trouble, when they
cried unto thee, thou heardest them from heaven; and according to thy
manifold mercies thou gavest them saviours, who saved them out of the
hand of their enemies’ (Neh 9:27). Thus was Jesus Christ a Saviour; he
was engaged by virtue of respect and command from God to obtain, by
conquest and redemption, the captives or persons grieved. God sent his
Son to be ‘the Saviour of the world’ (John 4:42).

Meritoriously is, when the person engaging shall, at his own proper
cost and charge, give a sufficient value or price for those he
redeemeth. Thus those under the law were redeemed by the money called
the redemption-money—‘And Moses gave the money of those that were
redeemed unto Aaron and to his sons’ (Num 3:46-51). And thus was Jesus
Christ a Saviour. He paid full price to Divine justice for sinners,
even his own precious blood—‘Forasmuch as ye know that ye were not
redeemed with corruptible things, as silver and gold, from your vain
conversation, received by tradition from your fathers, but with the
precious blood of Christ’ (1 Peter 1:18,19).

And forasmuch as, in man’s redemption, the undertaker must have
respect, not only to the paying of a price, but also to the getting of
a victory; for there is not only justice to satisfy, but death, devil,
hell, and the grave, to conquer; therefore hath he also by himself
gotten the victory over these. He hath abolished death (2 Tim 1:10). He
hath destroyed the devil (Heb 2:14,15). He hath been the destruction of
the grave (Hosea 13:14). He hath gotten the keys of hell (Rev 1:18).
And this, I say, he did by himself, at his own proper cost and charge,
when he triumphed over them upon his cross (Col 2:14,15).

Second. What it is TO COME to be a Saviour.

1. To come to be one, supposeth one ordained and fore-prepared for that
work—‘Then said he, Lo, I come, a body hast thou prepared me’ (Heb 10).

2. To come to be a Saviour supposeth one commissionated or authorized
to that work—‘The Spirit of the Lord is upon me, because he hath
anointed me,’ authorized me, ‘to preach the gospel to the poor; he hath
sent me to heal the broken-hearted, to preach deliverance to the
captives, and recovering of sight to the blind, to set at liberty them
that are bruised’ (Luke 4:18). And upon this account it is that he is
so often called Christ, or the Anointed One; the anointed Jesus, or
Jesus the Anointed Saviour. ‘Thou art the Christ, the Son of God, which
should come into the world.’ ‘This Jesus whom I preach unto you is
Christ.’ He ‘testified to the Jews that Jesus was Christ,’ ‘and
confounded the Jews which dwelt at Damascus, proving’ by the Scriptures
‘that this is very Christ’ (John 11:27; Acts 9:22, 17:3, 18:5); the
very anointed of God, or he whom God authorized and qualified to be the
Saviour of the world.

3. To come to be a Saviour supposeth a resolution to do that work
before he goeth back—‘I will ransom them from the power of the grave; I
will redeem them from death: O death, I will be thy plagues; O grave, I
will be thy destruction; repentance shall be hid from mine eyes’ (Hosea
13:14).

And as he resolved, so he hath done. He hath purged our sins (Heb 1:3).
By one offering he hath perfected for ever them that are sanctified
(Heb 10:14). He hath obtained eternal redemption for them (Heb 9:12; 2
Tim 1:10; Heb 9:26; Col 2:15; Heb 6:18-20).

Third. I come now to the third question—What it is for JESUS to come to
be a Saviour.

1. It is the greatest discovery of man’s misery and inability to save
himself therefrom that ever was made in the world. Must the Son of God
himself come down from heaven? or can there be no salvation? Cannot one
sinner save another? Cannot man by any means redeem his brother, nor
give to God a ransom for him? Cannot an angel do it? Cannot all the
angels do it? No; Christ must come and die to do it.

2. It is the greatest discovery of the love of God that ever the world
had, for God so to love the world as to send his Son! For God so to
commend his love to the world as to send it to them in the blood of his
Son! Amazing love! (John 3:16; Rom 5:8).

3. It is the greatest discovery of the condescension of Christ that
ever the world had, that he should not come ‘to be ministered unto, but
to minister, and to give his life a ransom for many’ (Matt 20:28). That
he should be manifest for this purpose, ‘that he might destroy the
works of the devil’ (1 John 3:8). That he should come that we ‘might
have life, and that we might have it more abundantly’ (John 10:10).
That the Son of God should ‘come to seek and to save that which was
lost’ (Luke 19:10). That he should not come ‘to judge the world, but to
save the world’ (John 12:47). That ‘Christ Jesus should come into the
world to save sinners, of whom I am the chief’ (1 Tim 1:15). That he
should ‘love us, and wash us from our sins in his own blood’ (Rev 1:5).
What amazing condescension and humility is this! (Phil 2:6-9).

HOW JESUS CHRIST ADDRESSED HIMSELF TO THE WORK OF OUR REDEMPTION.


I come, then, in the next place, to show you how Jesus Christ addressed
himself to the work of man’s redemption.

The Scripture saith, ‘he became poor,’ that he made himself of no
reputation, and took upon him the form of a servant, that he humbled
himself unto death, even the death of the cross. But particularly,
FIRST. He took upon him our flesh. SECOND. He was made under the law.
THIRD. He took upon him our sins. FOURTH. He bore the curse due to our
sins.

[HE TOOK UPON HIM OUR FLESH.]


FIRST. He took upon him our flesh. I showed you before that he came in
our flesh, and now I must show you the reason of it—namely, because
that was the way to address himself to the work of our redemption.

Wherefore, when the apostle treated of the incarnation of Christ, he
added withal the reason—to wit, that he might be capable to work out
the redemption of men.

There are three things to be considered in this first head. First. That
he took our flesh for this reason—that he might be a Saviour. Second.
How he took flesh, that he might be our Saviour. Third. That it was
necessary that he should take our flesh, if indeed he will be our
Saviour.

[He took our flesh, that he might be a Saviour.]

[First.] For the first. That he took our flesh for this reason—that he
might be a Saviour: ‘For what the law could not do, in that it was weak
through the flesh, God, sending his own Son in the likeness of sinful
flesh, and for sin, condemned sin in the flesh’ (Rom 8:3).

The sum of the words is, Forasmuch as the law could do us no good, by
reason of the inability that is in our flesh to do it—for the law can
do us no good until it be fulfilled—and because God had a desire that
good should come to us, therefore did he send his Son in our likeness,
clothed with flesh, to destroy, by his doing the law, the tendency of
the sin that dwells in our flesh. He therefore took our flesh, that our
sin, with its effects, might by him be condemned and overcome.

The reason, therefore, why he took flesh is, because he would be our
Saviour—‘Forasmuch, then, as the children are partakers of flesh and
blood, he also himself likewise took part of the same; that through
death he might destroy him that had the power of death, that is, the
devil; and deliver them who through fear of death were all their
lifetime subject to bondage’ (Heb 2:14,15).

In these words it is asserted that he took our flesh for certain
reasons.

1. Because the children, the heirs of heaven, are partakers of flesh
and blood—‘Forasmuch, then, as the children are partakers of flesh and
blood, he also himself took part of the same.’ Had the children, the
heirs, been without flesh, he himself had not taken it upon him; had
the children been angels, he had taken upon him the nature of angels;
but because the children were partakers of flesh, therefore leaving
angels, or refusing to take hold of angels, he took flesh and blood,
the nature of the children, that he might put himself into a capacity
to save and deliver the children; therefore it follows, that ‘through
death he might destroy him that had the power of death, that is, the
devil.’

2. This, therefore, was another reason—that he might destroy the devil.

The devil had bent himself against the children; he is their adversary,
and goeth forth to make war with them—‘Your adversary, the devil.—And
he went to make war with the remnant of her seed’ (1 Peter 5:8; Rev
12:17). Now the children could not destroy him, because he had already
cast them into sin, defiled their nature, and laid them under the wrath
of God. Therefore Christ puts himself among the children, and into the
nature of the children, that he might, by means of his dying in their
flesh, destroy the devil—that is, take away sin, his [the devil’s]
work, that he might destroy the works of the devil; for sin is the
great engine of hell, by which he overthroweth all that perish. Now
this did Christ destroy by taking on him the similitude of sinful
flesh; of which more anon.

3. ‘That he might destroy him that had the power of death, that is, the
devil, and deliver them.’ This was the thing in chief intended, that he
might deliver the children, that he might deliver them from death, the
fruit of their sin, and from sin, the sting of that death—‘That he
might deliver them who through fear of death were all their lifetime
subject to bondage.’

He took flesh, therefore, because the children had it; he took it that
he might die for the children; he took it that he might deliver the
children from the works of the devil—‘that he might deliver them.’ No
deliverance had come to the children if the Son of God had not taken
their flesh and blood; therefore he took our flesh, that he might be
our Saviour.

Again, in a Saviour there must be not only merit, but compassion and
sympathy, because the children are yet to live by faith, are not yet
come to the inheritance—‘Wherefore it behoved him in all things to be
made like unto his brethren, that he might be a merciful and faithful
High-priest in things pertaining to God, to make reconciliation for the
sins of the people’ (Heb 2:17,18).

Two reasons are rendered in this text why he must take flesh—namely,
that he might be their priest to offer sacrifice, to wit, his body and
blood for them; and that he might be merciful and faithful, to pity and
preserve them unto the kingdom appointed for them.

Mark you, therefore, how the apostle, when he asserteth that the Lord
Jesus took our flesh, urgeth the reason why he took our flesh—that he
might destroy the devil and death, that he might deliver them. It
behoveth him to be made like unto his brethren, that he might be
merciful and faithful, that he might make reconciliation for the sins
of the people. The reason, therefore, why he took our flesh is
declared—to wit, that he might be our Saviour. And hence you find it so
often recorded. He hath ‘abolished in his flesh the enmity.’ He hath
‘slain the enmity’ by his flesh. ‘And you that were sometimes alienated
and enemies in your mind by wicked works, yet now hath he reconciled in
the body of his flesh through death, to present you holy and
unblameable—in his sight’ (Eph 2:15,16; Col 1:21,22).

How he took flesh.

Second. I come now to the second question—to wit, How he took our
flesh. This must be inquired into; for his taking flesh was not after
the common way; never any took man’s flesh upon him as he, since the
foundation of the world.

1. He took not our flesh like Adam, who was formed out of the ground;
‘who was made of the dust of the ground’ (Gen 2:7, 3:19). 2. He took
not our flesh as we do, by carnal generation. Joseph knew not his wife,
neither did Mary know any man, till she had brought forth her
first-born son (Matt 1:25; Luke 1:34). 3. He took flesh, then, by the
immediate working and overshadowing of the Holy Ghost. And hence it is
said expressly, ‘She was found with child of the Holy Ghost.’ ‘Now the
birth of Jesus Christ was on this wise: When as his mother Mary was
espoused to Joseph, before they came together, she was found with child
of the Holy Ghost’ (Matt 1:18). And hence again, when Joseph doubted of
her honesty, for he perceived she was with child, and knew he had not
touched her, the angel of God himself comes down to resolve his doubt,
and said, ‘Joseph, thou son of David, fear not to take unto thee Mary
thy wife, for that which is conceived in her is of the Holy Ghost’
(Matt 1:20).

But again, though the Holy Ghost was that by which the child Jesus was
formed in the womb, so as to be without carnal generation, yet was he
not formed in her without, but by, her conception—‘Behold, thou shalt
conceive in they womb, and bring forth a son, and shalt call his name
JESUS’ (Luke 1:31). Wherefore he took flesh not only in, but of, the
Virgin. Hence he is called her son, the seed of the woman; and hence it
is also that he is called the seed of Abraham, the seed of David; their
seed, according to the flesh (Gen 12, 13:15, 22; Luke 1:31, 2:7; Rom
1:3, 9:5; Gal 3:16, 4:4).

And this, the work he undertook, required, 1. It required that he
should take our flesh. 2. It required that he should take our flesh
without sin, which could not be had he taken it by reason of a carnal
generation; for so all children are conceived in, and polluted with,
sin (Psa 51). And the least pollution, either of flesh or spirit, had
utterly disabled him for the work, which to do, he came down from
heaven. Therefore, ‘such an High-priest became us, who is holy,
harmless, undefiled, separate from sinners, and made higher than the
heavens’ (Heb 7:26).

This mystery of the incarnation of the Son of God was thus completed, I
say, that he might be in all points like as we are, yet without sin;
for sin in the flesh disableth and maketh incapable to do the
commandment. Therefore was he thus made, thus made of a woman; and this
the angel assigneth as the reason of this his marvellous incarnation.
‘The Holy Ghost,’ saith he, ‘shall come upon thee, and the power of the
Highest shall overshadow thee; therefore also that holy thing that
shall be born of thee shall be called the Son of God’ (Luke 1:35).

The overshadowing of the Holy Ghost and the power of the Highest—the
Father and the Holy Ghost—brought this wonderful thing to pass, for
Jesus is a wonderful one in his conception and birth. This mystery is
that next to the mystery of three persons in one God; it is a great
mystery. ‘Great is the mystery of godliness: God was manifest in the
flesh.’

The conclusion is, that Jesus Christ took our flesh that he might be
our Saviour; and that he might be our Saviour indeed, he thus took our
flesh.

That it was necessary that he should take our flesh if he will be our
Saviour.

Third. I come now to the third thing—namely, that it was necessary that
he should take our flesh if he will be our Saviour.

1. And that, first, from the nature of the work; his work was to save,
to save man, sinking man, man that was ‘going down to the pit’ (Job
33:24). Now, he that will save him that is sinking must take hold on
him. And since he was not to save a man, but men, therefore it was
necessary that he should take hold, not of one person, but of the
common nature, clothing himself with part of the same. He took not hold
of angels, ‘but he took on him the seed of Abraham’ (Heb 2:16). For
that flesh was the same with the whole lump of the children to whom the
promise was made, and comprehended in it the body of them that shall be
saved, even as in Adam was comprehended the whole world at first (Rom
5).

Hence we are said to be chosen in him, to be gathered, being in him, to
be dead by him, to be risen with him, and to be set with him, or in
him, in heavenly places already (Rom 7:4; Eph 1:4,10; Col 2:12,13,
3:1-3). This, then, was the wisdom of the great God, that the Eternal
Son of his love should take hold of, and so secure the sinking souls of
perishing sinners by assuming their flesh.

2. The manner of his doing the work of a Saviour did call for his
taking of our flesh.

He must do the work by dying. ‘Ought not Christ to have suffered?
Christ must needs have suffered,’ or else no glory follows (Luke 24:26;
Acts 17:3). ‘The prophets testified beforehand the sufferings of
Christ, and the glory that should follow’ (1 Peter 1:11). Yea, they did
it by the Spirit, even by the Spirit of Christ himself. This Spirit,
then, did bid them tell the world, yea, testify, that Christ must
suffer, or no man be blest with glory; for the threatening of death and
the curse of the law lay in the way between heaven gates and the souls
of the children, for their sins; wherefore he that will save them must
answer Divine justice, or God must lie, in saving them without
inflicting the punishment threatened. Christ, then, must needs have
suffered; the manner of the work laid a necessity upon him to take our
flesh upon him; he must die, he must die for us, he must die for our
sins. And this was effectually foretold by all the bloody sacrifices
that were offered under the law—the blood of bulls, the blood of lambs,
the blood of rams, the blood of calves, and the blood of goats and
birds. These bloody sacrifices, what did they signify, what were they
figures of, but of the bloody sacrifice of the body of Jesus Christ?
their blood being a shadow of his blood, and their flesh being a shadow
of his flesh.

Therefore, when God declared that he took no pleasure in them, because
they could not make the worshippers perfect as pertaining to the
conscience, then comes Jesus Christ to offer his sinless body and soul
for the sin of the people—‘For it is not possible that the blood of
bulls and of goats should take away sin. Wherefore, when he cometh into
the world, he saith, Sacrifices and offering thou wouldest not, but a
body hast thou prepared me; in burnt-offerings and sacrifices for sin
thou hast had no pleasure. Then said I, Lo, I come, in the volume of
the book it is written of me, to do thy will, O God.’ Since
burnt-offerings cannot do thy will, my body shall; since the blood of
bulls and goats cannot do thy will, my blood shall. Then follows, By
the will of God ‘we are sanctified, through the offering up of the body
of Jesus Christ once for all’ (Heb 10:4-10).

3. The end of the work required that Christ, if he will be our Saviour,
should take upon him our flesh.

The end of our salvation is, that we might enjoy God, and that he by us
might be glorified for ever and ever.

(1.) That we might enjoy God. ‘I will dwell in them, and they shall be
my people, and I will be their God.’ This indwelling of God, and
consequently our enjoyment of him, begins first in its eminency by his
possessing our flesh in the person of Jesus Christ. Hence his name is
called ‘Immanuel, God with us’; and ‘the Word was made flesh, and dwelt
among us.’ The flesh of Christ is the tabernacle which the Lord
pitched, according to that saying, ‘The tabernacle of God is with men,
and he will dwell with them, and they shall be his people, and God
himself shall be with them, and be their God’ (Rev 21:3). Here God
beginneth to discover his glory, and to be desirable to the sons of
men.

God could not communicate himself to us, nor take us into the enjoyment
of himself, but with respect to that flesh which his Son took of the
Virgin, because sin stood betwixt. Now this flesh only was the holy
lump, in this flesh God could dwell; and forasmuch as this flesh is the
same with ours, and was taken up with intent that what was done in and
by that, should be communicated to all the children; therefore through
that doth God communicate of himself unto his people—‘God was in
Christ, reconciling the world unto himself’ (2 Cor 5:19). And ‘I am the
way,’ saith Christ, ‘no man cometh unto the Father but by me’ (John
14:6).

That passage to the Hebrews is greatly to our purpose. We have
boldness, brethren, ‘to enter into the holiest,’ the place where God
is, ‘by the blood of Jesus, by a new and living way, which he hath
consecrated for us, through the veil, that is to say, his flesh’ (Heb
10:19,20).

Wherefore by the flesh and blood of Christ we enter into the holiest;
through the veil, saith he, that is to say, his flesh.

(2.) As the end of our salvation is that we might enjoy God, so also it
is that he by us might be glorified for ever—‘That God in all things
might be glorified, through Jesus Christ our Lord.’

Here indeed will the mystery of his grace, wisdom, justice, power,
holiness, and glory, inhabit eternal praise, while we that are counted
worthy of the kingdom of God shall admire at the mystery, and see
ourselves, without ourselves, even by the flesh and blood of Christ
through faith therein, effectually and eternally saved. Oh, this will
be the burden of our eternal joy—God loved us, and gave his Son for us;
Christ loved us, and gave his flesh for our life, and his blood for our
eternal redemption and salvation!

THAT CHRIST WAS MADE UNDER THE LAW.


SECOND. But, secondly CHRIST WAS MADE UNDER THE LAW—‘When the fulness
of the time was come, God sent forth his Son, made of a woman, made
under the law’ (Gal 4:4).

Of right, being found in flesh, he must needs be under the law, for
that there is not any creature above or without law to God; but this is
not to the point in hand. Christ was not therefore under the law
because he was found in flesh, but he took flesh, and designedly put
himself, or was made under the law; wherefore it is added, He was made
under the law to ‘redeem,’ to redeem them that were under that law.
Wherefore, here is a design, a heavenly contrivance and device on foot;
Christ is made—that is, by design subjected—under the law, for the sake
and upon the account of others, ‘to redeem them that were under the
law.’

Made under the law—that is, put himself into the room of sinners, into
the condition of sinners; made himself subject to the same pains and
penalties we were obnoxious to. We were under the law, and it had
dominion over us, bound us upon pain of eternal damnation to do
completely all things written in the law. This condition Christ put
himself into that ‘he might redeem’; for assuredly we had else
perished.

The law had dominion over us, and since we had sinned, of right it
pronounced the curse, and made all men subject to the wrath of God.
Christ, therefore, did not only come into our flesh, but also into our
condition, into the valley and shadow of death where we were, and where
we are, as we are sinners. He that is under the law is under the edge
of the axe. When David was to go to visit his brethren, and to save
them from the hand of Goliath, he was to look how his brethren fared,
and to ‘take their pledge’ (1 Sam 17:18). This is true of Jesus Christ
when he came to save us from the hand of death and the law; he looked
how his brethren fared, took to heart their deplorable condition, and
put himself into the same plight—to wit, under the law, that he might
redeem them that were under the law.

I told you before that he came sinless into the world, that he had a
miraculous conception, and wonderful birth; and here you see a reason
for it, he was to be put, or made, under the law, ‘to redeem.’ He that
will be made under the law to redeem, had need be sinless and spotless
himself; for the law findeth fault with the least, and condemneth man
for the first beginning of, sin.

Without this, then, there could not have been redemption, nor any the
sons of God by adoption: no redemption, because the sentence of death
had already passed upon all; no sons by adoption, because that is the
effect of redemption. ‘God sent forth his Son, made of a woman, made
under the law, to redeem them that were under the law, that we might
receive the adoption of sons.’ Christ, then, by being made under the
law, hath recovered his from under the law, and obtained for them the
privilege of the adoption of sons.

For, as I told you before, Christ stood a common[3] person, presenting
in himself the whole lump of the promised seed, or the children of the
promise; wherefore he comes under the law for them, takes upon him to
do what the law required of them, takes upon him to do it for them.

He began, therefore, at the first tittle of the law, and going in man’s
flesh, for man, through the law, he becomes ‘the end of the law for
righteousness to every one that believeth.’ The END of the law—what is
the end of the law but perfect and sinless obedience? that is the end
of the law, both with respect to its nature, and the cause of its being
imposed. God gave the law, that complete righteousness should by that
be found upon men; but because sin was got into man’s flesh, therefore
this righteousness, by us, could not be completed. Now comes Christ the
Lord into the world, clothes himself with the children’s flesh,
addresseth himself to the work of their redemption, is made under the
law; and going through every part of the law without sin, he becometh
‘the end of the law for’ justifying ‘righteousness to every one that
believeth’ (Rom 10:4). For he obeyed not the law for himself, he needed
no obedience thereto; it was we that needed obedience, it was we that
wanted to answer the law; we wanted it but could not obtain it, because
then the law was weak through the flesh; therefore God sent his own
Son, and he did our duty for us, even to become the end of the law to
every one that believeth. In this, therefore, Christ laboured for us,
he was made under the law to redeem. Therefore, as I said before, it
behoved him to be sinless, because the law binds over to answer for sin
at the bar of the judgment of God. Therefore did his Godhead assume our
human flesh, in a clean and spotless way, that he might come under ‘the
law, to redeem them that were under the law.’

For, consisting of two natures, and the personality lying in the
Godhead, which gave value and worth to all things done for us by the
manhood, the obedience takes denomination from thence, to be the
obedience of God. The Son’s righteousness, the Son’s blood; the
righteousness of God, the blood of God (Heb 5:8,9; Phil 3:9; Acts
20:28; 1 John 3:16).

Thus Jesus Christ came into the world under the law to redeem, not
simply as God, but God-man, both natures making one Christ. The
Godhead, therefore, did influence and give value to the human flesh of
Christ in all its obedience to the law, else there would have been
wanting that perfection of righteousness which only could answer the
demands and expectation of the justice of God; to wit, perfect
righteousness by flesh.

But the second Person in the Godhead, the Son, the Word, coming under
the law for men in their flesh, and subjecting himself by that flesh to
every tittle and demand of the law; all and every whit of what was
acted and done by Jesus Christ, God-man, for us, it was and is the
righteousness of God; and since it was not done for himself, but for
us, as he saith in the text, ‘to redeem,’ the righteousness by which we
are set free from the law is none other but the righteousness that
alone resideth in the person of the Son of God.

And that it is absolutely necessary thus it should be, is evident, both
with respect to God and also with respect to man.

With respect to God. The righteousness is demanded by God; therefore he
that comes to redeem must present before God a righteousness absolutely
perfect; this can be done by none but God.

With respect to man. Man was to present this righteousness to God;
therefore must the undertaker be man. Man for man, and God for God,
God-man between God and man. This daysman can lay his hand upon us
both, and bring God and man together in peace (Job 9:33).

Quest. But some may say, what need of the righteousness of one that is
naturally God? Had Adam, who was but a mere man, stood in his
innocency, and done his duty, he had saved himself and all his
posterity.

Answ. Had Adam stood, he had so long secured himself from the wages of
sin, and posterity so long as they were in him. But had Adam sinned,
yea, although he had not defiled his nature with filth, he could never
after that have redeemed himself from the curse of the law, because he
was not equal with God; for the curse of the law is the curse of God;
but no man can deliver himself from the curse of God, having first
transgressed. This is evident, because angels, for sin, lie bound in
chains, and can never deliver themselves. He, therefore, that redeemeth
man from under the law must not only do all the good that the law
requireth, but bear all the penalty that is due by the law for sin.

Should an angel assume human flesh, and in that flesh do the law, this
righteousness would not redeem a sinner; it would be but the
righteousness of an angel, and so, far short of such a righteousness as
can secure a sinner from the wrath of God. But ‘thou shalt love the
Lord thy God with all thy soul, with all thy heart, with all thy mind,
with all thy strength.’ If there were no more required of us now to
redeem ourselves, it would be utterly impossible for us to do it,
because in the best there is sin, which will intermix itself with every
duty of man. This being so, all the heart, all the soul, all the
strength, and all the mind, to the exact requirement of the justice of
the law, can never be found in a natural man.

Besides, for this work there is required a perfect memory, always to
keep in mind the whole duty of man, the whole of every tittle of all
the law, lest sin come in by forgetfulness; a perfect knowledge and
judgment, lest sin come in by ignorance; an everlasting unweariedness
in all, lest sin and continual temptation tire the soul, and cause it
to fail before the whole be done.

For the accomplishing of this last, he must have—1. A perfect
willingness, without the least thought to the contrary. 2. Such a
hatred of sin as is not to be found but in the heart of God. 3. A full
delight in every duty, and that in the midst of all temptations. 4. A
continuing in all things to the well-pleasing of the justice of God.

I say, should the penalty of the law be taken off, should God forgive
the penalty and punishment due to sins that are past, and only demand
good works now, according to the tenor of the law, no man could be
saved; there would not be found that heart, that soul, that mind, and
that strength, anywhere in the world.

This, therefore, must cease for ever, unless the Son of God will put
his shoulder to the work; but, blessed be God, he hath done it—‘When
the fulness of the time was come, God sent forth his Son, made of a
woman, made under the law, to redeem them that were under the law.’

CHRIST TOOK UPON HIM OUR SINS.


THIRD. But thirdly, CHRIST OUR SAVIOUR TAKES UPON HIM OUR SINS. This is
another step to the work of our redemption. ‘He hath made him to be sin
for us.’ Strange doctrine! A fool would think it blasphemy; but Truth
hath said it. Truth, I say, hath said, not that he was made to sin, but
that God made him to be sin—‘He hath made him to be sin for us’ (2 Cor
5:21).

This, therefore, showeth us how effectually Christ Jesus undertook the
work of our redemption—He was made to be sin for us. Sin is the great
block and bar to our happiness; sin is the procurer of all miseries to
men both here and for ever. Take away sin, and nothing can hurt us; for
death temporal, death spiritual, and death eternal, are the wages of
sin (Rom 6:23).

Sin, then, and man for sin, is the object of the wrath of God. If the
object of the wrath of God, then is his case most dreadful; for who can
bear, who can grapple with the wrath of God? Men cannot, angels cannot,
the whole world cannot. All, therefore, must sink under sin, but he who
is made to be sin for us; he only can bear sins, he only can bear them
away, and therefore were they laid upon him—‘The Lord hath laid upon
him the iniquity of us all’ (Isa 53:6).

Mark, therefore, and you shall find that the reason why God made him to
be sin for us was, ‘that we might be made the righteousness of God in
him.’ He took our flesh, he was made under the law, and was made to be
sin for us, that the devil might be destroyed, that the captives might
be redeemed, and made the righteousness of God in him.

And forasmuch as he saith that God ‘hath made him to be sin,’ it
declareth that the design of God and the mystery of his will and grace
was in it. ‘He hath made him to be sin.’ God hath done it, that we
might be made the righteousness of God in him. There was no other way;
the wisdom of heaven could find no other way; we could not by other
means stand just before the justice of God.

Now, what remains but that we who are reconciled to God by faith in his
blood are quit, discharged, and set free from the law of sin and death?
Yea, what encouragement to trust in him, when we read that God ‘made
him to be sin for us.’

Quest. But how was Jesus Christ made of God to be sin for us?

Answ. Even so as if himself had committed all our sins; that is, they
were as really charged upon him as if himself had been the actor and
committer of them all. ‘He hath made him to be sin,’ not only as a
sinner, but as sin itself. He was as the sin of the world that day he
stood before God in our stead. Some, indeed, will not have Jesus Christ
our Lord to be made sin for us; their wicked reasons think this to be
wrong judgment in the Lord; it seems, supposing that because they
cannot imagine how it should be, therefore God, if he does it, must do
it at his peril, and must be charged with doing wrong judgment, and so
things that become not his heavenly Majesty; but against this duncish
sophistry[4] we set Paul and Isaiah, the one telling us still, ‘the
Lord hath laid on him the iniquity of us all’; and the other, that ‘God
made him to be sin for us.’

But these men, as I suppose, think it enough for Christ to die under
that notion only, not knowing nor feeling the burden of sin, and the
wrath of God due thereto. These make him as senseless in his dying, and
as much without reason, as a silly sheep or goat, who also died for
sin, but so as in name, in show, in shadow only. They felt not the
proper weight, guilt, and judgment of God for sin. But thou, sinner,
who art so in thine own eyes, and who feelest guilt in thine own
conscience, know thou that Jesus Christ, the Son of the living God in
flesh, was made to be sin for thee, or stood sensibly guilty of all thy
sins before God, and bare them in his own body upon the cross.

God charged our sins upon Christ, and that in their guilt and burden,
what remaineth but that the charge was real or feigned? If real, then
he hath either perished under them, or carried them away from before
God; if they were charged but feignedly, then did he but feignedly die
for them, then shall we have but feigned benefit by his death, and but
a feigned salvation at last—not to say how this cursed doctrine
chargeth God and Christ with hypocrisy, the one in saying, He made
Christ to be sin; the other in saying that he bare our sin; when, in
deed and in truth, our guilt and burden never was really upon him.

Quest. But might not Christ die for our sins but he needs must bear
their guilt or burden?

Answ. He that can sever sin and guilt, sin and the burden, each from
other, laying sin and no guilt, sin and no burden on the person that
dieth for sin, must do it only in his own imaginative head. No
scripture, nor reason, nor sense, understandeth or feeleth sin when
charged without its guilt and burden.

And here we must distinguish between sin charged and sin forgiven. Sin
forgiven may be seen without guilt or burden, though I think not
without shame in this world; but sin charged, and that by the justice
of God—for so it was upon Christ—this cannot be but guilt and the
burden, as inseparable companions, must unavoidably lie on that person.
Poor sinner, be advised to take heed of such deluded preachers who,
with their tongues smoother than oil, would rob thee of that excellent
doctrine, ‘God hath made him to be sin for us’; for such, as I said, do
not only present thee with a feigned deliverance and forgiveness, with
a feigned heaven and happiness, but charge God and the Lord Jesus as
mere impostors, who, while they tell us that Christ was made of God to
be sin for us, affirm that it was not so really, suggesting this
sophistical reason, ‘No wrong judgment comes from the Lord.’ I say
again, this wicked doctrine is the next way to turn the gospel in thy
thoughts to no more than a cunningly-devised fable (2 Peter 1:16), and
to make Jesus Christ, in his dying for our sins, as brutish as the
paschal lamb in Moses’ law.

Wherefore, distressed sinner, when thou findest it recorded in the Word
of truth that Christ died for our sins, and that God hath made him to
be sin for us, then do thou consider of sin as it is a transgression
against the law of God, and that as such it procureth the judgment of
God, torments and afflicts the mind with guilt, and bindeth over the
soul to answer it. Sever not sin and guilt asunder, lest thou be an
hypocrite like these wicked men, and rob Christ of his true sufferings.
Besides, to see sin upon Christ, but not its guilt; to see sin upon
Christ, but not the legal punishment, what is this but to conclude that
either there is no guilt and punishment in sin, or that Christ bare our
sin, but we the punishment? for the punishment must be borne, because
the sentence is gone out from the mouth of God against sin.

Do thou therefore, as I have said, consider of sin as a transgression
of the law (1 John 3:4), and a provoker of the justice of God; which
done, turn thine eye to the cross, and behold those sins, in the guilt
and punishment of them, sticking in the flesh of Christ. ‘God condemned
sin in the flesh’ of Christ (Rom 8:3). He ‘bare our sins in his own
body on the tree’ (1 Peter 2:24).

I would only give thee this caution—Not sin in the nature of sin—sin
was not so in the flesh of Christ; but sin in the natural punishment of
it—to wit, guilt, and the chastising hand of justice. ‘He was wounded
for our transgressions, he was bruised for our iniquities; the
chastisement of our peace was upon him, and with his stripes we are
healed’ (Isa 53:5).

Look, then, upon Christ crucified to be as the sin of the world, as if
he only had broken the law; which done, behold him perfectly innocent
in himself, and so conclude that for the transgression of God’s people
he was stricken; that when the Lord made him to be sin, he made him to
be sin for us.[5]

HE WAS MADE A CURSE FOR US.


FOURTH. As he was made flesh under the law, and also sin, SO HE WAS
MADE A CURSE FOR US—‘Christ hath redeemed us from the curse of the law,
being made a curse for us; as it is written, Cursed is every one that
hangeth on a tree.’ This sentence is taken out of Moses, being passed
there upon them that for sin are worthy of death—‘And if a man have
committed a sin worthy of death, and thou hang him on a tree, his body
shall not remain all night upon the tree, but thou shalt in anywise
bury him that day, for he that is hanged is accursed of God’ (Deut
21:22,23). By this sentence Paul concludeth that Jesus Christ was
justly hanged, because sin worthy of death was upon him; sin, not of
his own, but ours. Since, then, he took our sins, he must be cursed of
God; for sin is sin wherever it lies, and justice is justice wherever
it finds it; wherefore since Jesus Christ will bear our sin, he must be
‘numbered with the transgressors,’ and counted worthy to die the death.

He that committeth sin is worthy of death. This, though Christ did not
personally do, his members, his body, which is his church did; and
since he would undertake for them with God, and stand in their sins
before the eyes of his justice, he must die the death by the law.

Sin and the curse cannot be severed. Sin must be followed with the
curse of God. Sin therefore being removed from us to the back of
Christ, thither goes also the curse; for if sin be found upon him, he
is the person worthy to die—worthy by our sins.

Wherefore Paul here setteth forth Christ clothed with our sins, and so
taking from us the guilt and punishment. What punishment, but the wrath
and displeasure of God?—‘Christ hath redeemed us from the curse of the
law, being made a curse for us.’

In this word ‘curse’ are two things comprised,

1. The reality of sin; for there can be no curse where there is no sin,
either of the person’s own, or made to be his by his own consent or the
imputation of Divine justice. And since sins are made to be Christ’s by
imputation, they are his, though not naturally, yet really, and
consequently the wages due. He hath made him to be sin; he was made a
curse for us.

2. This word ‘curse’ compriseth, therefore, the punishment of sin, that
punishment properly due to sin from the hand of God’s justice, which
punishment standeth in three things—(1.) In charging sin upon the body
and soul of the person concerned; and hence we read that both the body
and soul of Christ ‘were made an offering for sin’ (Isa 53:10; Heb
10:10). (2.) The punishment standeth in God’s inflicting of the just
merits of sin upon him that standeth charged therewith, and that is
death in its own nature and strength; to wit, death with the sting
thereof—‘The sting of death is sin.’ This death did Christ die because
he died for our sins. (3.) The sorrows and pains of this death,
therefore, must be undergone by Jesus Christ.

Now there are divers sorrows in death—such sorrows as brutes are
subject to; such sorrows as persons are subject to that stand in sin
before God; such sorrows as those undergo who are swallowed up of the
curse and wrath of God for ever.

Now so much of all kinds of sorrow as the imputation of our sin could
justly bring from the hand of Divine justice, so much of it he had. He
had death. He had the sting of death, which is sin. He was forsaken of
God; but could not by any means have those sorrows which they have that
are everlastingly swallowed up of them. ‘It was not possible that he
should be holden of it’ (Acts 2:24).

For where sin is charged and borne, there must of necessity follow the
wrath and curse of God. Now where the wrath and curse of God is, there
must of necessity follow the effects, the natural effects—I say, the
natural effects—to wit, the sense, the sorrowful sense of the
displeasure of an infinite Majesty, and his chastisements for the sin
that hath provoked him. There are effects natural, and effects
accidental; those accidental are such as flow from our weakness, whilst
we wrestle with the judgment of God—to wit, hellish fear, despair,
rage, blasphemy, and the like; these were not incident to Jesus Christ,
he being in his own person every way perfect. Neither did he always
endure the natural effects; his merits relieved and delivered him. God
loosed the pains of death, ‘because it was not possible that he should
be holden of it.’

Christ then was made a curse for us, for he did bear our sin; the
punishment therefore from the revenging hand of God must needs fall
upon him.

Wherefore by these four things we see how Christ became our Saviour—he
took hold of our nature, was born under the law, was made to be sin,
and the accursed of God for us. And observe it—all this, as I said
before, was the handiwork of God. God made him flesh, made him under
the law, God made him to be sin, and also a curse for us. The Lord
bruised him, the Lord put him to grief, the Lord made his soul an
offering for sin (Isa 53:10). Not for that he hated him, considering
him in his own harmless, innocent, and blessed person, for he was daily
his delight; but by an act of grace to us-ward, were our iniquities
laid upon him, and he in our stead was bruised and chastised for them.
God loved us, and made him a curse for us. He was made a curse for us,
‘that the blessing of Abraham might come on the Gentiles through [faith
in] Jesus Christ’ (Gal 3:14).

FURTHER DEMONSTRATION OF THIS TRUTH.


Before I pass this truth, I will present thee, courteous reader, with
two or three demonstrations for its further confirmation.

First. That Christ did bear our sins and curse is clear, because he
died, and that without a mediator.

He died—‘The wages of sin is death’ (Rom 6:23). Now if death be the
wages of sin, and that be true that Christ did die and not sin, either
the course of justice is perverted, or else he died for our sins; there
was ‘no cause of death in him,’ yet he died (Acts 13:28). He did no
evil, guile was not found in his mouth, yet he received the wages of
sin (1 Peter 2:22). Sin, therefore, though not of his own, was found
upon him, and laid to his charge, because ‘he died.’ ‘Christ died for
our sins,’ Christ ‘gave himself for our sins’ (1 Cor 15:1-3; Gal 1:4).

He, then, that will conclude that Christ did not bear our sin, chargeth
God foolishly, for delivering him up to death; for laying on him the
wages, when in no sense he deserved the same. Yea, he overthroweth the
whole gospel, for that hangeth on this hinge—‘Christ died for our
sins.’

Object. But all that die do not bear the curse of God for sin.

Answ. But all that die without a mediator do. Angels died the cursed
death because Christ took not hold of them; and they for whom Christ
never prayeth, they die the cursed death, for they perish everlastingly
in the unutterable torments of hell. Christ, too, died that death which
is the proper wages of sin, for he had none to stand for him. ‘I
looked,’ saith he, ‘and there was none to help; and I wondered that
there was none to uphold: therefore mine own arm brought salvation unto
me.—And he saw that there was no man, and wondered that there was no
intercessor; therefore his arm brought salvation unto him, and his
righteousness it sustained him’ (Isa 63:5, 54:16).

Christ then died, or endured the wages of sin, and that without an
intercessor, without one between God and him; he grappled immediately
with the eternal justice of God, who inflicted on him death, the wages
of sin; there was no man to hold off the hand of God; justice had his
full blow at him, and made him a curse for sin. He died for sin without
a mediator, he died the cursed death.

Second. A second thing that demonstrateth that Christ died the cursed
death for sin; it is, the frame of spirit that he was in at the time
that he was to be taken.

Never was poor mortal so beset with the apprehensions of approaching
death, as was this Lord Jesus Christ; amazement beyond measure, sorrow
that exceeded, seized upon his soul. ‘My soul,’ saith he, ‘is exceeding
sorrowful, even unto death.’ ‘And he began,’ saith Mark, ‘to be sore
amazed, and to be very heavy’ (Matt 26:38; Mark 14:33).

Add to this, that Jesus Christ was better able to grapple with death,
even better able to do it alone, than the whole world joined all
together. 1. He was anointed with the Spirit without measure (John
3:34). 2. He had all grace perfect in him (John 1:16). 3. Never none so
soaked in the bosom of his Father’s love as himself (Prov 8:23-30). 4.
Never none so harmless and without sin as he was, and, consequently,
never man had so good a conscience as he had (Heb 7:26). 5. Never none
prepared such a stock of good works to bear him company at the hour of
death as he. 6. Never none had greater assurance of being with the
Father eternally in the heavens than he. And yet, behold, when he comes
to die, how weak is he, how amazed at death, how heavy, how exceeding
sorrowful! and, I say, no cause assigned but the approach of death.

Alas! how often is it seen that we poor sinners can laugh at
destruction when it cometh; yea, and ‘rejoice exceedingly when we find
the grave,’ looking upon death as a part of our portion; yea, as that
which will be a means of our present relief and help (Job 3:22; 1 Cor
3:22). This Jesus Christ could not do, considered as dying for our sin,
but the nearer death, the more heavy and oppressed with the thoughts of
the revenging hand of God. Wherefore he falls into an agony, and
sweats; not after the common rate as we do when death is severing body
and soul—‘His sweat was as it were great drops [clodders] of blood
falling down to the ground’ (Luke 22:44).

What, I say, should be the reason, but that death assaulted him with
his sting? If Jesus Christ had been to die for his virtues only,
doubtless he would have borne it lightly, and so he did as he died,
bearing witness to the truth, ‘He endured the cross, despising the
shame’ (Heb 12:2). How have the martyrs despised death, and, as it
were, not been careful of that, having peace with God by Jesus Christ,
scorning the most cruel torments that hell and men could devise and
invent! but Jesus Christ could not do so, as he was a sacrifice for
sin; he died for sin, he was made a curse for us. O my brethren, Christ
died many deaths at once, he made his grave with the wicked, and with
the rich in his death. Look how many thousands shall be saved—so many
deaths did Jesus die; yet it was but once he died. He died thy death,
and my death, and so many deaths as all our sins deserved who shall be
saved from the wrath to come.

Now, to feign that these sorrows and this bloody agony, was not real,
but in show only, what greater condemnation can be passed upon Jesus
Christ, who loved to do all things in the most unfeigned simplicity? It
was, therefore, because of sin, the sin that was put into the death he
died, and the curse of God that was due to sin, that made death so
bitter to Jesus Christ—‘It is Christ that died.’ The apostle speaks as
if never any died but Christ, nor indeed did there, so wonderful a
death as he (Rom 8:34). Death, considered simply as it is a deprivation
of natural life, could not have these effects in a person, personally
more righteous than an angel. Yea, even carnal, wicked men, not
awakened in their conscience, how securely can they die! It must
therefore also be concluded that the sorrows and agony of Jesus Christ
came from a higher cause, even from the guilt of sin, and from the
curse of God that was now approaching for that sin.

It cannot be attributed to the fear of men; their terror could not make
him afraid; that was contrary to his doctrine, and did not become the
dignity of his person; it was sin, sin, sin, and the curse due to sin.

Third. It is evident that Christ did bear and die the cursed death for
sin, from the carriage and dispensations of God towards him.

1. From the carriage of God. God now becomes as an enemy to him. (1.)
He forsakes him—‘My God, my God, why hast thou forsaken me?’ Yea, the
sense of the loss of God’s comfortable presence abode with him even
till he gave up the ghost. (2.) He dealeth with him as with one that
hath sinned, he chastiseth him, he bruiseth him, he striketh and
smiteth him, and was pleased—that is, his justice was satisfied—in so
doing. ‘It pleased the Lord to bruise him; he hath put him to grief’
(Isa 53:10).

These things could not be, had he only considered him in his own
personal standing. Where was the righteous forsaken? Without the
consideration of sin, he doth not willingly afflict nor grieve the
children of men—that is, not out of pleasure, or without sufficient
cause.

Jesus Christ, then, since he is under this withdrawing, chastising,
bruising, and afflicting displeasure of God, he is all that time under
sin, under our sins, and therefore thus accursed of God, his God.

2. Not only the carriage of God, but his dispensations, his visible
dispensations, plainly declare that he stood before God in our sins.
Vengeance suffered him not to live. Wherefore God delivered him up—‘He
spared not his own Son, but delivered him up for us all’ (Rom 8:32).
(1.) He delivered him into the hands of men (Mark 9:31). (2.) He was
delivered into the hands of sinners (Luke 24:7). (3.) He was delivered
unto death (Rom 4:25). (4.) Yea, so delivered up as that they both had
him to put him to death, and God left him for that purpose in their
hands; yea, was so far off from delivering him, that he gave way to all
things that had a tendency to take his life from the earth.

Now many men do what they will with him, he was delivered to their
will—Judas may sell him; Peter may deny him; all his disciples forsake
him; the enemy apprehends him, binds him, they have him away like a
thief to Caiaphas the high-priest, in whose house he is mocked, spit
upon, his beard is twitched from his cheeks; now they buffet him and
scornfully bow the knee before him; yea, ‘his visage was so marred more
than any man, and his form more than the sons of men’ (Isa 52:14).

Now he is sent to the governor, defaced with blows and blood; who
delivereth him into the hand of his soldiers; they whip him, crown him
with thorns, and stick the points of the thorns fast in his temples by
a blow with a staff in their hand; now he is made a spectacle to the
people, and then sent away to Herod, who, with his men of war, set him
at nought, no God appearing for his help.

In fine, they at last condemn him to death, even to the death of the
cross, where they hang him up by wounds made through his hands and his
feet, between the earth and the heavens, where he hanged for the space
of six hours—to wit, from nine in the morning till three in the
afternoon. No God yet appears for his help; while he hangs there some
rail at him, others wag their heads, others tauntingly say, ‘He saved
others, himself he cannot save’; some divide his raiment, casting lots
for his garments before his face; others mockingly bid him come down
from the cross, and when he desireth succour, they give him vinegar to
drink. No God yet appears for his help.

Now the earth quakes, the rocks are rent, the sun becomes black, and
Jesus still cries out that he was forsaken of God; and presently boweth
his head and dies (Matt 26, 27; Mark 14, 15; Luke 22, 23; John 18, 19).

And for all this there is no cause assigned from God but sin—‘He was
wounded for our transgressions, he was bruised for our iniquities; the
chastisement of our peace was upon him, and with his stripes we are
healed’ (Isa 53:5).

The sum then is, that Jesus Christ the Lord, by taking part of our
flesh, became a public person, not doing or dying in a private
capacity, but in the room and stead of sinners, whose sin deserved
death and the curse of God; all which Jesus Christ bare in his own body
upon the tree. I conclude, then, that my sin is already crucified and
accursed in the death and curse Christ underwent.

[Objections to this doctrine.]

I come now to some objections.

Objection First. Christ never was a sinner, God never supposed him to
be a sinner, neither did our sins become really his; God never reputed
him so to have been; therefore hate or punish him as a sinner he could
not; for no false judgment can belong to the Lord.

Answer.—First. That Christ was not a sinner personally, by acts or
doings of his own, is granted; and in this sense it is true that God
did never suppose him to be a sinner, nor punished him as such a
sinner, nor did he really, if by really you understand naturally,
become our sin, nor did God ever repute him so. Second. But that Christ
stood before God in our sins, and that God did not only suppose him so
to stand, but set him in them, put them upon him, and counted them as
his own, is so true that he cannot at present be a Christian that
denies it—‘The Lord hath laid upon him the iniquities of us all’ (Isa
53:6; 1 Peter 2:22). Third. So, then, though God did not punish him for
sin of his own committing, yet he punished him for sin of our
committing—‘The just suffered for the unjust’ (1 Peter 3:18). Fourth.
Therefore it is true, that though Christ did never really become sin of
his own, he did really become our sin, did really become our curse for
sin. If this be denied, it follows that he became our sin but
feignedly, that he was made our curse, or a curse for us but in
appearance, show, or in dissimulation; but no such action or work can
proceed of the Lord. He did then really lay our sin and his curse upon
him for our sin.

Objection Second. But if Christ indeed hath suffered for our sins, and
endured for them that curse that of justice is due thereto, then hath
he also endured for us the proper torments of hell, for they are the
wages of our sins.

Answer. Many things might be said in answer to this objection; but
briefly—First. What God chargeth upon the soul for sin is one thing,
and what followeth upon that charge is another. Second. A difference in
the person suffering may make a difference in the consequences that
follow upon the charge. Let us then consider of both these things.

First. The charge is sin—God charge him with our sins. The person then
stands guilty before the judgment of God. The consequences are—1. The
person charged sustains or suffereth the wrath of God. 2. This wrath of
God is expressed and inflicted on body and soul.

The consequences are—God forsaketh the person charged, and being left,
if he cannot stand, he falleth under the power of guilt and horror of
the same.

If the person utterly fall under this charge, as not being able to
wrestle with and overcome this wrath of God, then despair, horror of
hell, rage, blasphemy, darkness, and damnable anguish, immediately
swallow him up, and he lieth for ever and ever in the pains of hell, a
monument of eternal vengeance.

Now that Christ underwent the wrath of God it is evident, because he
bare our curse; that God forsook him, he did with strong crying and
tears acknowledge; and therefore that he was under the soul-afflicting
sense of the loss of God’s favour, and under the sense of his
displeasure, must needs flow from the premises.

[Second.] But now, because Christ Jesus the Lord was a person
infinitely differing from all others that fall under the wrath of God,
therefore those things that flow from damned sinners could not flow
from him.

1. Despair would not rise in his heart, for his flesh did rest in hope;
and said, even when he suffered, ‘Thou wilt not leave my soul in hell’
(Acts 2:27).

2. The everlastingness of the punishment, therefore, nor the terrors
that accompany such, could not fasten upon him; for he knew at last
that God would justify him, or approve of his works that they were
meritorious.

And mark, everlasting punishment is not the proper wages of sin but
under a supposition that the person suffering be not able to pay the
debt—‘Thou shalt not depart thence, till thou hast paid the very last
mite’ (Luke 12:59).

The difference, then, of the persons suffering may make a difference,
though not in the nature of the punishment, yet in the duration and
consequences of it.

Christ under the sentence was, as to his own personal acts only,
altogether innocent; the damned only altogether sinners. Christ had in
him even then the utmost perfection of all graces and virtues; but the
damned, the perfection of sin and vileness. Christ’s humanity had still
union with his Godhead; the damned, union only with sin. Now, an
innocent person, perfect in all graces, as really God as man, can
better wrestle with the curse for sin than either sinful men or angels.

While they despair, Christ hopes. While they blaspheme, Christ submits.
While they rage, Christ justifies God. While they sink under the burden
of sin and wrath, Christ recovereth by virtue of his worthiness—‘Thou
wilt not leave my soul in hell, neither wilt thou suffer thine Holy One
to see corruption.’ He was God’s Holy One, and his holiness prevailed.

So that it follows not, that because Christ did undergo the curse due
to our sins, he therefore must have those accidental consequences which
are found to accompany damned souls.

Objection Third. But the Scripture saith, that the wages of sin is
everlasting punishment: ‘Depart from me, ye cursed, into everlasting
fire, prepared for the devil and his angels’ (Matt 25:41).

Answer. This objection is partly answered already in the answer to that
foregoing. But further,

First. Consider, the wages of sin is death, and punishment under the
wrath of God—till those that die the death for sin have paid the utmost
farthing (Matt 5:26; Luke 12:58,59).

Second. So, then, the everlastingness of the punishment lieth here, if
the person suffering be not able to make amends to justice for the sins
for which he suffereth; else justice neither would nor could, because
it is just, keep such still under punishment.

Third. The reason, then, why fallen angels and damned souls have an
everlastingness of punishment allotted them is, because, by what they
suffer, they cannot satisfy the justice of God.

Fourth. The conclusion then is, though the rebukes of God for sin by
death, and punishment after, be the rebukes of eternal vengeance, yet
the eternity of that punishment is for want of merit. Could the damned
merit their own deliverance, justice would let them go.

Fifth. It is one thing, therefore, to suffer for sin by the stroke of
eternal justice, and another thing to abide for ever a sufferer there:
Christ did the first, the damned do the second.

Sixth. His rising, therefore, from the dead the third day doth nothing
invalidate his sufferings, but rather showeth the power of his merit.
And here I would ask a question, Had Christ Jesus been more the object
of faith, if weakness and endless infirmity had kept him under the
curse, than by rising again from the dead; want of merit causing the
one, sufficiency thereof causing the other?

Seventh. If men will not believe that Christ hath removed the curse
because he is risen again, they would much more strongly have doubted
it had he been still in the grave. But, O amazing darkness! to make
that an argument that his sufferings wanted merit, which to God himself
is sufficient proof that he hath purged our sins for ever—‘For this
man, after he had offered one sacrifice for sins for ever, sat down on
the right hand of God’ (Heb 10:12).

Objection Fourth. But the Scripture saith, Christ is our example, and
that in his very death (1 Peter 2:21).

Answer. Christ in his sufferings and death is both sacrifice and
example.

First. A sacrifice—‘Christ our passover is sacrificed for us.’ And
again, ‘He gave himself for us, an offering and a sacrifice to God, for
a sweet-smelling savour.’ And thus he made reconciliation for iniquity,
and brought in everlasting righteousness (1 Cor 5:7; Eph 5:1,2; Dan
9:24).

Second. He was also in his sufferings exemplary, and that in several
particulars—(1.) In his meek deportment while he was apprehended (Isa
53:7). (2.) In doing them good that sought his life (Luke 22:50,51).
(3.) In his praying for his enemies when they were in their outrage
(Luke 23:34). (4.) ‘When he was reviled, he reviled not again; when he
suffered, he threatened not; but committed himself to him that judgeth
righteously’ (1 Peter 2:23).

In these respects, I say, he was exemplary, and brought honour to his
profession by his good behaviour; and O how beautiful would
Christianity be in the eyes of men, if the disciples of our Lord would
more imitate him therein!

But what? because Christ is our pattern, is he not our passover? or,
because we should in these things follow his steps, died he not for our
sins? Thus to conclude would not only argue thee very erroneous, but
such a conclusion would overthrow the gospel, it being none other but a
great sleight of Satan to shut out the whole by a part, and to make us
blasphemers while we plead for holiness.

Look, then, upon the death of Christ under a double consideration—1. As
he suffered from the hand of God. 2. As he suffered from the hand of
men. Now, as he suffered by God’s hand, so he suffered for sin; but as
he suffered from men, so he suffered for righteousness’ sake.

Observe, then, that as he suffered for sin, so no man took away his
life; but as he suffered for righteousness, so they slew him by wicked
hands. What is it then? Christ must needs have suffered, and the wisdom
of God had so ordained that ‘those things which God before had showed
by the mouth of all his prophets, that Christ should suffer, he hath so
fulfilled’ (Acts 3:18). Thus, therefore, we ought to distinguish of the
causes and ends of the death of Christ.

Again; as Christ suffered for sin, so he would neither be taken at
man’s pleasure, nor die at man’s time. 1. Not at man’s pleasure; and
hence it was that they so often sought his life in vain, ‘for his hour
was not yet come’—to wit, the hour in which he was to be made a
sacrifice for our sin (John 13, 17:1,2, 18:1,2). 2. Not at their time;
but, contrary to all expectation, when the due time was come, ‘he bowed
his head and gave up the ghost’ (John 19:30).

And for this last work, he had power given him of God—that is, power to
die when he would. ‘I have power,’ said he, ‘to lay down my life, and I
have power to take it again.’ This power never man had before. This
made the centurion wonder, and made Pontius Pilate marvel; and indeed
well they might, for it was as great a miracle as any he wrought in his
life; it demonstrated him to be the Son of God (Mark 15:38,39). The
centurion, knowing that according to nature he might have lived longer,
concluded therefore that his dying at that instant was not but
miraculously. And when he ‘saw that he so cried out, and gave up the
ghost, he said, Truly this man was the Son of God.’

And the reason why he had power to die was, that he might offer his
offering willingly, and at the season. 1. Willingly—‘If his offering be
a burnt sacrifice of the herd, let him offer a male without blemish: he
shall offer it of his own voluntary will, at the door of the tabernacle
of the congregation before the Lord’ (Lev 1:3). 2. He must offer it at
the season—‘Thou shalt keep this ordinance,’ the passover, ‘in his
season’ (Exo 13:10).

Now, both these offerings having immediate respect to the offering of
the body of Christ for sin—for he came in the room of all burnt
sacrifices—the passover also was a type of him (Heb 10:3-6; 1 Cor
5:7,8). Therefore, he being now the priest as well as sacrifice, must
have power and will to offer his sacrifice with acceptation; and this
the Scripture testifieth he did, where it saith, ‘In due time Christ
died for the ungodly’ (Rom 5:6). In due time, that is, at the time
appointed, at the acceptable time.

Thou must, therefore, unless thou art willing to be deceived, look upon
the sufferings of Christ under a double consideration, and distinguish
between his sufferings as our example and his suffering for our sins.
And know, that as he suffered as our example, so he suffered only for
righteousness’ sake from the hands of wicked men; but as he suffered
for our sins, so he suffered, as being by God imputed wicked, the
punishment that was due to sin, even the dreadful curse of God. Not
that Christ died two deaths, one after another; but he died at the same
time upon a double account—for his righteousness’ sake from men, for
our sins from the hand of God. And, as I said before, had he only
suffered for righteousness’ sake, death had not so amazed him, nor had
he been so exceeding heavy in the thoughts of it; that had never put
him into an agony, nor made him sweat as it were great drops of blood.
Besides, when men suffer only for righteousness’ sake, God doth not use
to hide his face from them, to forsake them, and make them accursed;
‘but Christ hath delivered us from the curse of the law, being made a
curse for us.’

Objection Fifth. But if indeed Christ hath paid the full price for us
by his death, in suffering the punishment that we should have done,
wherefore is the Scripture so silent as not to declare that by his
death he hath made satisfaction?

Answer. No man may teach God knowledge; he knoweth best how to deliver
his mind in such words and terms as best agree with his eternal wisdom,
and the consciences of those that are truly desirous of salvation,
being overburdened with the guilt of sin. Perhaps the word
‘satisfaction’ will hardly be found in the Bible; and where is it said
in so many words, ‘God is dissatisfied with our sins?’ yet it is
sufficiently manifest that there is nothing that God hateth but sin,
and sinners for the sake of sin. What meant he by turning Adam out of
paradise, by drowning the old world, by burning up Sodom with fire and
brimstone from heaven? What meant he by drowning of Pharaoh, by causing
the ground to swallow up Korah and his company, and by his destroying
Israel in the wilderness, if not to show that he was dissatisfied with
sin? That God is also satisfied, yea, more than satisfied, by Christ’s
sufferings for our sins, is apparent; for, granting that he died for
them as these scriptures declare—Isaiah 49:4-6, 53; 1 Corinthians 5:8,
15:1-4; 2 Corinthians 5:21; Galatians 1:4, 3:13; 1 Peter 2:24, 3:18; 1
John 2:2, 3:16, 4:14; Revelation 1:5, 5:9.—

First. It is apparent, because it is said that God smelled in that
offering of the body of Christ for our sins a sweet-smelling savour—‘He
gave himself for us an offering and a sacrifice to God, for a
sweet-smelling savour’ (Eph 5:2).

Second. It is apparent, because it is said expressly that God for
Christ’s sake doth now forgive—‘Be ye kind one to another,
tender-hearted, forgiving one another, even as God for Christ’s sake
hath forgiven you’ (Eph 4:32).

Third. It is apparent that God is satisfied with Christ’s blood for our
sins, because he hath declared that he can justify those that believe
in, or rely upon, that blood for life, in a way of justice and
righteousness—‘Being justified freely by his grace, through the
redemption that is in Christ Jesus: whom God hath set forth to be a
propitiation through faith in his blood, to declare his righteousness
for the remission of sins that are past, through the forbearance of
God; to declare, I say, at this time his righteousness: that he might
be just, and the justifier of him that believeth in Jesus’ (Rom
3:24-26).

Now, I say, to object against such plain testimonies, what is it but to
deny that Christ died for sin; or to conclude, that having so done, he
is still in the grave; or, that there is no such thing as sin; or, no
such thing as revenging justice in God against it; or, that we must die
ourselves for our sins; or, that sin may be pardoned without a
satisfaction; or, that every man may merit his own salvation? But
‘without shedding of blood is no remission’ (Heb 9:22).

To avoid, therefore, these cursed absurdities, it must be granted that
Jesus Christ by his death did make satisfaction for sin.

But the word ‘satisfaction’ may not be used by the Holy Ghost, perhaps
for that it is too short and scanty a word to express the blessedness
that comes to sinners by the blood of Christ.

1. To make satisfaction amounts to no more than completely to answer a
legal demand for harms and injuries done. Now this, when done to the
full, leaveth the offender there where he was before he committed the
injury. Now, if Christ had done no more than this, he had only paid our
debt, but had not obtained eternal redemption for us.

2. For a full satisfaction given by this man for harms done by another
may neither obtain the love of the person offended, nor the smallest
gift which the person offending hath not deserved. Suppose I owe to
this man ten thousand talents, and another should pay him every
farthing, there remaineth over and above by that complete satisfaction
not one single halfpenny for me. Christ hath therefore done more than
to make satisfaction for sin by his blood. He hath also ‘made us kings
and priests unto God and his Father,’ and we ‘shall reign with him for
ever and ever’ (Rev 1:6, 22:5).

[Additional scriptures in proof of this doctrine.]

But take a few more scriptures for the proof of the doctrine before
asserted.

First. ‘We have redemption through his blood’ (Col 1:14). 1. Redemption
from sin (Eph 1:7). 2. Redemption from death (Heb 2:14,15; Hosea
13:14). 3. Redemption from Satan (Heb 2:14). 4. Redemption from the
world (Gal 1:4). 5. Redemption to God (Rev 5:9). 6. Eternal
redemption—‘Neither by the blood of goats and calves, but by his own
blood, he entered in once into the holy place, having obtained eternal
redemption for us’ (Heb 9:12).

Second. We are said also to be washed in his blood. 1. Our persons are
washed—He ‘loved us, and washed us from our sins in his own blood’ (Rev
1:5). 2. His blood washeth also our performances—‘Our robes are washed,
and made white in the blood of the Lamb’ (Rev 7:14).

Third. We are said to be purged by his blood. 1. Purged from sin before
God—‘When he had by himself purged our sins, he sat down on the right
hand of God’ (Heb 1:3). 2. Purged from evil consciences—‘How much more
shall the blood of Christ, who through the eternal Spirit offered
himself without spot to God, purge your conscience from dead works to
serve the living God?’ (Heb 9:14).

Fourth. We are said to be made nigh to God by his blood—‘But now in
Christ Jesus, ye who sometimes were far off, are made nigh by the blood
of Christ’ (Eph 2:13).

Fifth. Peace is said to be made by his blood. 1. Peace with God (Col
1:20). 2. Peace of conscience (Heb 10:19-23). 3. Peace one with another
(Eph 2:14).

Sixth. We are said to be justified by his blood. ‘Much more then, being
now justified by his blood, we shall be saved from wrath through him’
(Rom 5:9). Justified, that is, acquitted—1. Acquitted before God (Eph
5:26,27). 2. Acquitted before angels (Matt 28:5-8). 3. Acquitted by the
law (Rom 3:21-23). 4. Acquitted in the court of conscience (Heb 9:14).

Seventh. We are said to be saved by his blood (Rom 5:8,9).

Eighth. We are said to be reconciled by his blood (Col 1:20-22).

Ninth. We are said to be sanctified by his blood (Heb 13:12).

Tenth. We are said to be admitted into the holiest by his blood
(Heb 10:19).

Eleventh. We are said to have eternal redemption by his blood (Heb
9:12).

Yea, lastly, this blood which was once spilt upon the cross, will be
the burden of our song in heaven itself for ever and ever (Rev 5:9).

Now, if we be redeemed, washed, purged, made nigh to God, have peace
with God; if we stand just before God, are saved, reconciled,
sanctified, admitted into the holiest; if we have eternal redemption by
his blood, and if his blood will be the burden of our song for ever;
then hath Christ paid the full price for us by his death, then hath he
done more than made satisfaction for our sins.

SEVERAL DEMONSTRATIONS MORE, PROVING THE FORMER DOCTRINE.


But before I conclude this answer, I will give you nine or ten more
undeniable demonstrations to satisfy you, if God will bless them to
you, in the truth of this great doctrine—to wit, that Jesus Christ, by
what he hath done, hath paid the full price to God for the souls of
sinners, and obtained eternal redemption for them.

THE FIRST DEMONSTRATION.


FIRST. And, first, I begin with his resurrection. That God that
delivered him up unto death, and that made him a curse for sin, that
God raised him up from the dead—‘But God raised him from the dead’
(Acts 3:15, 13:30). Now, considering that at his death he was charged
with our sins, and accursed to death for our sins, that justice that
delivered him up for them must have amends made to him before he
acquits him from them; for there can be no change in justice. Had he
found him in our sins in the grave, as he found him in them upon the
tree (for he had them in his body on the tree), he had left him there
as he had left him upon the tree; yea, he had as surely rotted in the
grave, as ever he died on the tree (1 Peter 2:24). But when he visited
Christ in the grave, he found him a holy, harmless, undefiled, and
spotless Christ, and therefore he raised him up from the dead—‘He
raised him up from the dead, having loosed the pains of death; because
it was not possible that he should be holden of it’ (Acts 2:24).

Quest. But why not possible now to be holden of death?

Answ. Because the cause was removed. Sin was the cause—‘He died for our
sins.—He gave himself for our sins’ (1 Cor 15:1-3; Gal 1:4). These sins
brought him to death; but when God, that had made him a curse for us,
looked upon him in the grave, he found him there without sin, and
therefore loosed the pains of death; for justice saith, this is not
possible, because not lawful, that he who lieth sinless before God
should be swallowed up of death; therefore he raised him up.

Quest. But what did he do with our sins, for he had them upon his back?

Answ. It is said he took them away—‘Behold the Lamb of God which taketh
away the sin of the world.’ It is said he put them away—‘Now once in
the end of the world hath he appeared to put away sin by the sacrifice
of himself’ (John 1:29; Heb 9:26). That is, by the merit of his
undertaking he brought into the world, and set before the face of God,
such a righteousness that outweigheth and goeth far beyond that sin,
and so did hide sin from the sight of God; hence, he that is justified
is said to have his sins hid and covered—‘Blessed is he whose
transgression is forgiven, whose sin is covered’ (Psa 32:1). Covered
with the righteousness of Christ—‘I spread my skirt over thee, and
covered thy nakedness,’ thy sins (Eze 16:8). Christ Jesus, therefore,
having by the infiniteness of his merit taken away, put away, or hidden
our sins from the face of God, therefore he raised him up from the
dead.

You find in that sixteenth of Leviticus mention made of two goats, one
was to be slain for a sin-offering, the other to be left alive; the
goat that was slain was a type of Christ in his death, the goat that
was not slain was a type of Christ in his merit. Now this living goat,
he carried away the sins of the people into the land of
forgetfulness—‘And Aaron shall lay both his hands upon the head of the
live goat, and confess over him all the iniquities of the children of
Israel, and all their transgressions in all their sins, putting them
upon the head of the goat, and shall send him away by the hands of a
fit man into the wilderness; and the goat shall bear upon him all their
iniquities unto a land not inhabited’ (Lev 16:21,22). Thus did Jesus
Christ bear away by the merit of his death the sins and iniquities of
them that believe; wherefore, when God came to him in the grave, he
found him holy and undefiled, and raised him up from the dead.

And observe it, as his death was for our sin, so his rising again was
for our discharge; for both in his death and resurrection he
immediately respected our benefits; he died for us, he rose from the
dead for us—‘He was delivered for our offences, and was raised again
for our justification’ (Rom 4:25). By his death he carried away our
sins, by his rising he brought to us justifying righteousness.

There are five circumstances also attending his resurrection that show
us how well pleased God was with his death.

First. It must be solemnized with the company, attendance, and
testimony of angels (Matt 28:1-8; Luke 24:3-7; John 20:11,12).

Second. At, or just upon, his resurrection, the graves where many of
the saints for whom he died lay asleep, did open, and they followed
their Lord in full triumph over death—‘The graves were opened, and many
bodies of the saints which slept arose, and came out of the graves
after his resurrection, and went into the holy city, and appeared unto
many’ (Matt 27:52,53). These saints coming out of their graves after
him, what a testimony is it that he for them had taken away sin, and
destroyed him that had the power of death; yea, what a testimony was it
that he had made amends to God the Father, who granted him at his
resurrection to have presently out of the grave, of the price of his
blood, even the bodies of many of the saints which slept! He was
declared to be the Son of God with power by the Spirit of holiness, and
the resurrection from the dead (Rom 1:4). It saith not, by his
resurrection, though that be true; but by the resurrection, meaning the
resurrection of the bodies of the saints which slept, because they rose
by virtue of his blood; and by that he was with power declared to be
the Son of God. They, I say, were part of his purchase, some of them
for whom Christ died. Now for God to raise them, and that upon and by
virtue of his resurrection, what is it but an open declaration from
heaven that Christ by his death hath made amends for us, and obtained
eternal redemption for us?

Third. When he was risen from the dead, God, to confirm his disciples
in the faith of the redemption that Christ had obtained by his blood,
brings him to the church, presents him to them alive, shows him openly,
sometimes to two or three, sometimes to eleven or twelve, and once to
above five hundred brethren at once (Acts 1:3, 10:40; Luke 24:13-16;
John 20:19, 21:1-23; 1 Cor 15:3-8).

Fourth. At his resurrection, God gives him the keys of hell and of
death (Rev 1:18). Hell and death are the effects and fruits of sin.
‘The wicked shall be turned into hell,’ and the wages of sin is death.
But what then are sinners the better for the death and blood of Christ?
O! they that dare venture upon him are much the better, for they shall
not perish, unless the Saviour will damn them, for he hath the keys of
hell and of death. ‘Fear not,’ saith he, ‘I am the first and the last,
I am he that liveth, and was dead, and, behold, I am alive for
evermore, and have the keys of hell and death.’ These were given him at
his resurrection, as if God had said, My Son, thou hast spilt thy blood
for sinners, I am pleased with it, I am delighted in thy merits, and in
the redemption which thou hast wrought; in token hereof I give thee the
keys of hell and of death; I give thee all power in heaven and earth;
save who thou wilt, deliver who thou wilt, bring to heaven who thou
wilt.

Fifth. At Christ’s resurrection, God bids him ask the heathen of him,
with a promise to give him the uttermost parts of the earth for his
possession. This sentence is in the second Psalm, and is expounded by
Paul’s interpretation of the words before, to be spoken to Christ at
his resurrection—‘Thou art my Son, this day have I begotten thee.’ I
have begotten thee—that is, saith Paul, from the dead (Acts 13:33,34).

He hath raised up Jesus again, as it is also written in the second
Psalm—‘Thou art my Son, this day have I begotten thee.’ Now mark, at
his raising him from the dead, he bids him ask, ‘Ask of me,’ and that
‘the heathen’; as if God had said, My Son, thy blood hath pacified and
appeased my justice; I can now in justice, for thy sake, forgive poor
mortals their sin. Ask them of me; ask them, though they be heathens,
and I will give them to thee, to the utmost ends of the earth. This is,
then, the first demonstration to prove that Jesus Christ, by what he
hath done, hath paid full price to God for the souls of sinners, and
obtained eternal redemption for them—namely, his being raised again
from the dead.

THE SECOND DEMONSTRATION.


SECOND. A second thing that demonstrateth this truth is, that he
ascended and was received up into heaven. ‘So then, after the Lord had
spoken to them, he was received up into heaven’ (Mark 16:19). This
demonstration consisteth of two parts—First, Of his ascending. Second,
Of his being received.

First. For his ascending—‘He ascended up on high’ (Eph 4:8). This act
of ascending answereth to the high-priest under the law, who, after
they had killed the sacrifice, he was to bring the blood into the most
holy place—to wit, the inner temple, the way to which was ascending or
going up (2 Chron 9).

Now, consider the circumstances that attended his ascending, when he
went to carry his blood to present it before the mercy-seat, and you
will find they all say amends is made to God for us.

1. At this he is again attended and accompanied with angels (Acts
1:10,11).

2. He ascendeth with a shout, and with the sound of a trumpet, with
‘Sing praises, sing praises, sing praises’ (Psa 47:6).

3. The enemies of man’s salvation are now tied to his
chariot-wheels—‘When he ascended up on high, he led captivity captive’
(Eph 4:8). That is, he led death, devils, and hell, and the grave, and
the curse, captive, for these things were our captivity. And thus did
Deborah prophesy of him when she cried, ‘Arise, Barak, and lead thy
captivity captive, thou son of Abinoam’ (Judg 5:12). This David also
foresaw when he said, ‘Thou hast ascended on high, thou hast led
captivity captive’ (Psa 68:18).

4. The apostles must be the beholders of his going up, and must see the
cloud receive him out of their sight (Acts 1:9-12).

The consideration of these things strongly enforceth this conclusion,
that he hath spoiled what would have spoiled us, had he not by his
blood shed taken them away. And I say, for God to adorn him with all
this glory in his ascension, thus to make him ride conqueror up into
the clouds, thus to go up with sound of trumpet, with shout of angels,
and with songs of praises, and, let me add, to be accompanied also with
those that rose from the dead after his resurrection, who were the very
price of his blood; this doth greatly demonstrate that Jesus Christ, by
what he hath done, hath paid full price to God for the souls of
sinners, and obtained eternal redemption for them; he had not else rode
thus in triumph to heaven.

Second. I come now to his being received—‘He was received up into
heaven.’ The high-priest under the law, when he ascended into the
holiest, he was there to offer the blood, which holiest was the type of
heaven (Exo 19:10,11; Heb 9:24). But because the sacrifices under the
law could not make them that did the service perfect as pertaining to
the conscience, therefore they were to stand, not to sit; to come out
again, not tarry there. ‘For it is not possible that the blood of bulls
and of goats should take away sins. Wherefore, when he cometh into the
world, he saith, Sacrifice and offering thou wouldest not, but a body
hast thou prepared me: in burnt offerings and sacrifices for sin thou
hast had no pleasure. Then said I, Lo, I come (in the volume of the
book it is written of me), to do thy will, O God’ (Heb 10:4-6).

Christ, therefore, in his entering into heaven, did it as high-priest
of the church of God; therefore neither did he go in without blood.
Wherefore, when he came to be ‘an high-priest of good things to come,
by a greater and more perfect tabernacle, not made with hands, that is
to say, not of this building; neither by the blood of goats and calves,
but by his own blood; he entered in once into the holy place, having
obtained eternal redemption for us’ (Heb 9:12-14). He entered in,
having obtained, or because he obtained, eternal redemption for us. But
to pass that.

[Glorious circumstances attending his entrance into heaven.]

Consider ye now also those glorious circumstances that accompany his
approach to the gates of the everlasting habitation.

First. The everlasting gates are set, yea, bid stand open—Be ye open,
‘ye everlasting doors, and the King of glory shall come in.’ This King
of glory is Jesus Christ, and the words are a prophecy of his glorious
ascending into the heavens, when he went up as the high-priest of the
church, to carry the price of his blood into the holiest of all. ‘Lift
up your heads, O ye gates; even lift them up, ye everlasting doors; and
the King of glory shall come in’ (Psa 24:7,9).

Second. At his entrance he was received, and the price accepted which
he paid for our souls. Hence it is said, he entered in by his
blood—that is, by the merit of it. ‘To receive’ is an act of
complacency and delight, and includeth well-pleasedness in the person
receiving, who is God the Father; and considering that this Jesus now
received is to be received upon our account, or as undertaking the
salvation of sinners—for he entered into the heavens for us—it is
apparent that he entered thither by virtue of his infinite
righteousness, which he accomplished for us upon the earth.

Third. At his reception he received glory, and that also for our
encouragement—‘God raised him up, and gave him glory, that your faith
and hope might be in God’ (1 Peter 1:19-21). He gave him glory, as a
testimony that his undertaking the work of our redemption was accepted
of him.

1. He gave glory to his person, in granting him to sit at his own right
hand; and this he had, I say, for or upon the account of the work he
accomplished for us in the world. When he had offered up one sacrifice
for sins for ever, he sat down on the right hand of God, and this by
God’s appointment—‘Sit thou at my right hand’ (Heb 10:12,13). This
glory is the highest; it is above all kings, princes, and potentates in
this world; it is above all angels, principalities, and powers in
heaven. ‘He is gone into heaven, and is on the right hand of God,
angels and authorities and powers being made subject unto him’ (1 Peter
3:32).

2. He gave glory to his name, to his name Jesus, that name being
exalted above every name—‘He hath given him a name above every name,
that at the name of Jesus every knee should bow, of things in heaven,
and things in earth, and things under the earth; and that every tongue
should confess that Jesus Christ is Lord, to the glory of God the
Father’ (Phil 2:9-11).

This name is said, in another place, to be a name above every name that
is named, ‘not only in this world, but also in that which is to come’
(Eph 1:21).

But should JESUS have been such a name, since he undertook for sinners,
had this undertaker failed in his work, if his work had not been
accepted with God, even the work of our redemption by his blood? No,
verily; it would have stunk in the nostrils both of God and man; it
would have been the most abhorred name. But Jesus is the name; Jesus he
was called, in order to his work—‘His name shall be called JESUS, for
he shall save’; he was so named of the angel before he was conceived in
the womb; and he goeth by that name now he is in heaven; by the name
Jesus—‘Jesus of Nazareth,’ because he once dwelt there. This name, I
say, is the highest name, the everlasting name, the name that he is to
go by, to be known by, to be worshipped by, and to be glorified by;
yea, the name by which also most glory shall redound to God the Father.
Now, what is the signification of this name but SAVIOUR? This name he
hath, therefore, for his work’s sake; and because God delighted in his
undertaking, and was pleased with the price he had paid for us,
therefore the Divine Majesty hath given him it, hath made it high, and
hath commanded all angels to bow unto it; yea, it is the name in which
he resteth, and by which he hath magnified all his attributes.

(1.) This is the name by which sinners should go to God the Father.

(2.) This is the name through which they obtain forgiveness of sins,
and ‘anything’—‘If ye shall ask anything in my name, I will do it’
(John 14:14).

(3.) This is the name through which our spiritual services and
sacrifices are accepted, and by which an answer of peace is returned
into our bosoms (1 Peter 2). But more of this anon.

(4.) At this name devils tremble, at this name angels bow the head, at
this name God’s heart openeth, at this name the godly man’s heart is
comforted; this name, none but devils hate it, and none but those that
must be damned despise it. ‘No man speaking by the Spirit of God
calleth Jesus accursed,’ or accounteth him still dead, and his blood
ineffectual to save the world.

3. He hath also given him the glory of office.

(1.) He is there a priest for ever, intercepting betwixt the Divine
presence and all that hate us, by his blood; sin, Satan, death, hell,
the law, the grave, or the like, cannot be heard, if his blood be
presented to God as the atonement for us. This is called the blood of
sprinkling, that speaketh better things than the blood of Abel (Heb
12:24). By this blood he entered into heaven, by this blood he secureth
from wrath ‘all that come unto God by him.’ But should his blood have
had a voice in heaven to save withal, had it not merited first, even in
the shedding of it, the ransom and redemption of souls? It is true, a
man whose blood cannot save, may, with Abel’s, cry out for vengeance
and wrath on the head of him that shed it. But this blood speaks for
better things, this blood speaks for souls, for sinners, for pardon,
‘having obtained eternal redemption for us.’

(2.) He is there a forerunner for us—‘Whither the forerunner is for us
entered, even Jesus’ (Heb 6:20). This office of harbinger is distinct
from, though it comes by virtue of, his priestly office; therefore they
are both mentioned in the text—‘Whither the forerunner is for us
entered, even Jesus, made an high-priest for ever, after the order of
Melchisedec.’ He is therefore our forerunner by virtue of his
priesthood, his blood giving worth to all he does.

In this office of harbinger or forerunner, he prepareth for believers
their dwelling-places in the heavens; their dwelling-places according
to their place, state, calling, service, or work, in his body, the
church—‘In my Father’s house,’ saith he, ‘are many mansions; if it were
not so, I would have told you. I go to prepare a place for you’ (John
14:2).

This is that mentioned in the forty-seventh Psalm—‘He shall choose our
inheritance for us, the excellency of Jacob, whom he loved.’ But should
he have had power to choose our inheritance for us, to prepare for us
our dwelling-places; should he have power to give even heaven itself to
a company of poor men, had he not in the first place obtained by his
blood the deliverance of our souls from death?

(3.) He is there a prophet for us, by which office of his he hath
received to communicate the whole will of the eternal God, so far as is
fit for us to know in this world, or in that which is to come. Hence he
is called the prophet of the church—‘The Lord shall raise you up a
prophet,’ ‘and this is of a truth that prophet that should come into
the world.’ But this office he hath also now in heaven, by virtue of
the blood he shed for us upon earth. Hence the new testament is called,
‘the new testament in his blood’; and his blood is said to be ‘the
blood of the everlasting covenant’ or testament; yea, such virtue doth
his blood give to the new testament, or covenant of grace, as that
severed from that it is nothing worth; ‘for a testament is of force
after men are dead; otherwise it is of no strength at all while the
testator liveth’ (Heb 9:17). So that every word of God which he hath by
Christ given to us for our everlasting consolation, is dipped in blood,
is founded in blood, and stands good to sinners purely—I mean with
respect to merit—upon the account of blood, or because his blood that
was shed for us on the cross prevailed for us for the remission of our
sins. Let not man think to receive any benefit by Christ’s prophetical
office, by any of the good words of grace, and forgiveness of sins that
are sprinkled up and down in the new testament; that looketh not for
that good to come to him for the sake of that blood by which this
testament is established; for ‘neither was the first testament
dedicated without blood; for when Moses had spoken every precept to all
the people according to the law, he took the blood of calves and of
goats, with water, and scarlet wool, and hyssop, and sprinkled both the
book, and all the people, saying, This is the blood of the testament
which God hath enjoined unto you’ (Heb 9:18-20).

The prophetical office of Christ standeth of two parts—first, in
promises of grace: secondly, in directions of worship. But neither is
this last—to wit, the doctrine of worship, or our subjection to that
worship—of any value any further than as sprinkled also with his blood;
for as in the first testament, the tabernacle and all the vessels of
the ministry were sprinkled with blood, and it was necessary that so it
should be, so the heavenly things themselves must be also purified with
sacrifices, but yet ‘with better sacrifices than these’; for now, not
Moses, but Christ, doth sprinkle, not with blood of calves, but with
his own blood; neither as entered into places made with hands, but from
heaven doth Jesus sprinkle all that doctrine of worship, and subjection
of his saints thereto, which is of his own instituting and commanding
(Heb 9:23-26).

(4.) He hath received there the office of a king, by which he ruleth in
the church, and over all things for her sake. ‘The government shall be
upon his shoulder’; the Lord God hath given him the throne of his
father David. Hence it is that he saith, ‘All power is given unto me in
heaven and in earth’; but now this kingly office, he hath it by his
blood, because he humbled himself to death, therefore God hath highly
exalted him, and given him the highest name. And hence, again, he is
called a Lamb upon the throne—‘In the midst of the throne, and of the
four beasts, and in the midst of the elders, stood a Lamb as it had
been slain, having seven horns’; a demonstration of kingly power. But
mark, he was a Lamb upon the throne, he had his horns as a lamb. Now by
‘Lamb’ we are to understand, not only his meek and sweet disposition,
but his sacrifice; for he was as a lamb to be slain and sacrificed; and
so his having a throne and seven horns, as a lamb, giveth us to
understand that he obtained this dignity of king by his blood (Rev 5).
‘When he had by himself purged our sins, he sat down on the right hand
of the Majesty on high’ (Heb 1:3). When ‘he had offered one sacrifice
for sins for ever, he sat down on the right hand of God’ (Heb 10:12).

Now, put all these together—to wit, his resurrection from the dead, his
ascension, and exaltation to office; and remember also that the person
thus exalted is the same Jesus of Nazareth that sometime was made
accursed of God for sin, and also that he obtained this glory by virtue
of the blood that was shed for us, and it must unavoidably follow that
Jesus Christ, by what he hath done, hath paid a full price to God for
sinners, and obtained eternal redemption for them.

THE THIRD DEMONSTRATION.


THIRD. But to proceed. A third demonstration that Jesus Christ, by what
he hath done, hath paid full price to God for sinners, and obtained
eternal redemption for them, is, because he hath received for them the
Holy Spirit of God.

‘This Jesus hath God raised up, whereof,’ said Peter, ‘we all are
witnesses. Therefore, being by the right hand of God exalted, and
having received of the Father the promise of the Holy Ghost, he hath
shed forth this, which ye now see and hear’ (Acts 2:32,33).

The receiving of the Holy Ghost at the hand of the Father, who had
bruised him before for the transgressions of his people; the receiving
of it, I say, upon his resurrection, and that to give them for whom,
just before, he had spilt his blood to make an atonement for their
souls, argueth that the Divine Majesty found rest and content in that
precious blood, and found it full price for the sinners for whom he
shed it.

And if you consider the necessity of the giving of this good Spirit to
men, and the benefit that they receive by his coming upon them, you
will see yet more into the truth now contended for. First, then, Of the
necessity of giving this good Spirit; and then, Second, Of the benefit
which we receive at his coming.

First. Of the necessity of its being given.

1. Otherwise, Jesus could never have been proved to be the Saviour; for
the promise was, that Messias should have the Spirit given him; given
him to communicate—‘As for me, this is my covenant with them, saith the
Lord, My Spirit that is upon thee, and my words which I have put in thy
mouth,’ meaning the Redeemer, ‘shall not depart out of thy mouth, nor
out of the mouth of thy seed, nor out of the mouth of thy seed’s seed,
saith the Lord, from henceforth and for ever’ (Isa 59:20,21).

Here is the promise of the Spirit to be given to Christ, and by him to
his seed for ever. And this was signified long before in the anointing
of Aaron and his sons—‘And thou shalt anoint Aaron and his sons, and
consecrate them’ (Exo 30:30).

This Spirit Jesus promised to send unto his at his exaltation on the
right hand of God; the Spirit, I say, in the plentiful pourings of it
out. True, the church in all ages had something of it by virtue of the
suretyship of the Lord Jesus; but this, in comparison of what was to
come into the church after his resurrection, is not reckoned a pouring
forth; therefore pourings forth are reserved to the time of the
ascension and exaltation of this Jesus. ‘I will pour out of my Spirit
in those days.’

Hence Jesus reserves it till his going away, and it is expressly said,
‘The Holy Ghost was not yet given, because that Jesus was not yet
glorified.’ Accordingly did the apostles wait after his resurrection
for the pouring forth of the Holy Ghost, and at the set time did
receive it; by the giving of which he declared himself to be the Son of
God and Saviour of the world (John 7:39, 14:26, 15:26, 16:7; Acts
1:4,5, 2:16,17; Joel 2:28; Rom 1:4).

2. Without the giving of the Holy Ghost, there had wanted a testimony
that his gospel was the gospel of Messias. Moses’ ministration was
confirmed by signs and wonders and mighty deeds, both in Egypt, in the
wilderness, and at the Red Sea; wherefore it was necessary that the
doctrine of redemption by blood, which is the doctrine of the gospel of
this Jesus, should be also ‘confirmed with signs following.’ Hence both
himself and apostles did as frequently work miracles and do mighty
deeds as his ministers now do preach; which signs and miracles and
wonders confirmed their doctrine, though themselves, both master and
scholar, were in appearance the most considerable mean [in outward show
the meanest of men]; yea, they by the means of the Holy Ghost have so
ratified, confirmed, and settled the gospel in the world, that no
philosopher, tyrant, or devil, hath been able hitherto to move it out
of its place. He confirmed ‘the word with signs following’ (Mark 16:20;
Heb 2:4).

3. As the giving of the Holy Ghost was necessary thus, so was it
necessary also to strengthen them that were intrusted with the gospel,
(1.) To preach it effectually; (2.) To stand to it boldly; and (3.) To
justify it to be the doctrine of Messias incontrollably. (1.) To preach
it effectually, in demonstration of the Spirit (1 Cor 2:4; John 16:8,9;
Acts 8:13). (2.) To stand to it boldly—‘Then Peter, filled with the
Holy Ghost, said.’ ‘And they saw the boldness of Peter and John’ (2 Cor
6:4-6; Acts 4:8,13). (3.) To justify the doctrine incontrollably—‘I
will give you a mouth and wisdom which all your adversaries shall not
be able to gainsay nor resist’ (Luke 21:15). ‘And they were not able to
resist the wisdom and spirit by which he spake’ (Acts 6:10).

Now I say, that God should give the Holy Ghost to Jesus to confirm this
gospel, redemption from sin by his blood, what is it but that by his
blood he hath paid full price to God for sinners, and obtained eternal
redemption for them?

[Second.] But again; the benefit which we receive at the coming of the
Holy Ghost doth more demonstrate this truth; hath Christ purchased
sinners, and are they the price of his blood? Yes. But how doth that
appear? Why, because by the Holy Ghost which he hath received to give
us, we are fitted for the inheritance which by his blood is prepared
for us.

1. By the Spirit of God we are quickened and raised from a state of
sin, but that we could not be were it not that an atonement is made for
us first, by the blood of Christ our Saviour. This is true; for they
that are quickened by the Holy Ghost are quickened by it through the
word of the gospel, which offereth justification to sinners through
faith in his blood; yea, we are said to be quickened together with him,
dead and risen with him, yet so as by the Spirit of God.

2. We are not only quickened by the Holy Ghost, but possessed
therewith; it is given to dwell in our hearts—‘Because ye are sons, God
hath sent forth the Spirit of his Son into your hearts’ (Gal 4:6).
Which Spirit is also our earnest for heaven, until the redemption of
the purchased possession—that is, until our body, which is the
purchased possession, be redeemed also out of the grave by the power of
the same mighty Spirit of God (Eph 1:13,14).

3. By this Holy Spirit we are made to believe (Rom 15:13).

4. By this Holy Spirit we are helped to pray and call God Father.

5. By this Holy Spirit we are helped to understand and apply the
promises.

6. By this Holy Spirit the joy of heaven and the love of God is shed
abroad in the heart of the saved.

7. By this Holy Spirit we are made to wait for the hope of
righteousness by faith; that is, to stand fast through our Lord Jesus
in the day when he shall judge the world.

And all this is the fruit of redemption by blood, of redemption by the
blood of Christ.

This is yet further evident, (1.) Because the work of the Spirit is to
lead us into the sayings of Christ, which, as to our redemption from
death, are such as these—‘I lay down my life, that you may have life’;
‘I give my life a ransom for many’; and, ‘The bread that I will give is
my flesh, which I will give for the life of the world’ (John 6:51).
(2.) Because the Spirit, in the wisdom of heaven, is not counted a
sufficient testimony on earth, but as joined with the blood of
Christ—‘There are three that bear witness on earth, the Spirit, the
water, and the blood’; these are the witnesses of God. The Spirit,
because it quickeneth; the blood, because it hath merited; and the
water—to wit, the word—because by that we are clean as to life and
conversation (1 John 5:8; Eph 5:26; Rom 8:16; Psa 119:9). (3.) Because,
as by the Spirit, so we are sanctified by faith in the blood of Jesus
(Heb 13:12). (4.) Because, when most full of the Spirit, and when that
doth work most mightily in us, we are then most in the belief and
admiring apprehensions of our deliverance from death by the blood of
Jesus (Rev 5:9, 15). (5.) The Holy Ghost breatheth nowhere so as in the
ministry of this doctrine, this doctrine is sent with the Holy Ghost
from heaven; yea, as I have hinted, one of the great works of the Holy
Ghost, under the Old Testament, was to testify ‘of the sufferings of
Christ, and the glory that should follow’ (1 Peter 1:11,12).

Put all these things together, and see if Jesus Christ, by what he hath
done, hath not paid full price to God for sinners, if he ‘hath not
obtained eternal redemption for them?’

THE FOURTH DEMONSTRATION.


FOURTH. That Jesus Christ, by what he hath done, hath paid full price
to God for sinners, and obtained eternal redemption for them, is
evident, if you consider how the preaching thereof hath been, from that
time to this, a mighty conqueror over all kinds of sinners. What
nation, what people, what kind of sinners have not been subdued by the
preaching of a crucified Christ? He upon the white horse with his bow
and his crown hath conquered, doth conquer, and goeth forth yet
‘conquering and to conquer’ (Rev 6:2). ‘And I,’ saith he, ‘if I be
lifted up from the earth, will draw all men unto me’ (John 12:32). But
what was it to be lifted up from the earth? Why, it may be expounded by
that saying, ‘As Moses lifted up the serpent in the wilderness, even so
must the Son of man be lifted up, that whosoever believeth in him
should not perish, but have eternal life’ (John 3:14,15).

He was then lifted up when he was hanged upon a tree between the
heavens and the earth, as the accursed of God for us. The revelation of
this, it conquers all nations, tongues, and people. ‘And they sung a
new song, saying, Thou art worthy to take the book, and to open the
seals thereof: for thou wast slain, and hast redeemed us to God by thy
blood, out of every kindred, and tongue, and people, and nation’ (Rev
5:9). Hence the apostle Paul chose above all doctrines to preach up a
crucified Christ, and resolved so to do; ‘for I determined,’ saith he,
‘not to know anything among you, save Jesus Christ and him crucified’
(1 Cor 2:2).

First. The doctrine of forgiveness of sin conquered his very murderers;
they could not withstand the grace; those bloody ones that would kill
him, whatever it cost them, could stand no longer, but received his
doctrine, fell into his bosom, and obtained the salvation which is in
Christ Jesus—‘They shall look upon me whom they have pierced, and they
shall mourn for him as one mourneth for his only son, and shall be in
bitterness for him, as one that is in bitterness for his first-born’
(Zech 12:10). Now was this scripture eminently fulfilled, when the
kindness of a crucified Christ broke to pieces the hearts of them that
had before been his betrayers and murderers. Now was there a great
mourning in Jerusalem; now was there wailing and lamentation, mixed
with joy and rejoicing.

Second. Though Paul was mad, exceeding mad against Jesus Christ of
Nazareth; yea, though he was his avowed enemy, seeking to put out his
name from under heaven, yet the voice from heaven, ‘I am Jesus,’ &c.,
‘I am the Saviour,’ how did it conquer him, make him throw down his
arms, fall down at his feet, and accept of the forgiveness of sins
freely by grace, through redemption by faith in his blood!

Third. They at Samaria (though before Philip preached to them)
worshipped and admired the devil in Magus, yet when they believed
Philip’s preaching of Christ unto them, and forgiveness of sins through
faith in his name, great joy was amongst them, and they were baptized,
both men and woman (Acts 8). ‘He preached,’ saith the text, ‘the things
concerning the kingdom of God, and the name of Jesus Christ’—that is,
all the blessings of life, through the name of Jesus Christ; for he is
the Mediator, and without his blood come no spiritual blessings to men.

Fourth. How was the sturdy jailer overcome by a promise of forgiveness
of sins by faith in Jesus Christ! It stopped his hand of self-murder,
it eased him of the gnawings of a guilty conscience and fears of
hell-fire, and filled his soul with rejoicing in God (Acts 16:30-34).

Fifth. How were those that used curious arts, that were next to, if not
witches indeed; I say, how were they prevailed upon and overcome by the
word of God, which is the gospel of good tidings, through faith in the
blood of Christ! (Acts 19:17,18).

Sixth. How were the Ephesians, who were sometimes far from God; how, I
say, were they made nigh by the blood of Christ! (Eph 2:13).

Seventh. The Colossians, though sometimes dead in their sins, yet how
were they quickened by God, through the forgiveness of all their
trespasses; and they had that through his blood! (Col 1:14, 2:13).

What shall I say? No man could as yet stand before and not fall under
the revelation of the forgiveness of sins through a crucified Christ,
as hanged, as dying, as accursed for sinners; he draws all men unto
him, men of all sorts, of all degrees.

Shall I add, how have men broken through the pricks to Jesus when he
hath been discovered to them! Neither lions, nor fires, nor sword, nor
famine, nor nakedness, nor peril, ‘neither death, nor life, nor angels,
nor principalities, nor powers, nor things present, nor things to come,
nor height, nor depth, nor any other creature, shall be able to
separate us from the love of God, which is in Christ Jesus our Lord’
(Rom 8:35-39).

THE FIFTH DEMONSTRATION.


FIFTH. That Jesus Christ, by what he hath done, hath paid full price to
God for sinners, and obtained eternal redemption for them, is evident,
by the peace and holiness that by that doctrine possesseth men’s souls;
the souls of men awakened, and that continue so. By awakened men I mean
such as, through the revelation of their sin and misery, groan under
the want of Jesus to save them, and that continue sensible that they
needs must perish if his benefits be not bestowed upon them; for
otherwise the gospel ministereth neither peace nor holiness to any of
the souls of the sons of men; that is to say, not saving peace and
holiness. The gospel of grace and salvation is above all doctrines the
most dangerous, if in word only it be received by graceless men; if it
be not attended with a revelation of men’s need of a Saviour; if it be
not accompanied in the soul by the power of the Holy Ghost. For such
men as have only the notions of it are of all men liable to the
greatest sins, because there wanteth in their notions the power of
love, which alone can constrain them to love Jesus Christ. And this is
the reason of these scriptures—They turn the grace of God into
wantonness. ‘They turn the grace of our God into lasciviousness’ (Jude
4).

For some, when they hear of the riches of grace through Christ, that
hearing not being attended with the faith and love which is in Christ
Jesus, those men receive the notions of this good doctrine only to
cloak their wickedness, and to harden themselves in their villainies.

Others, when they hear, being leavened before with the leaven of some
other doctrine, some doctrine of the righteousness of the world, or
doctrine of devils, forthwith make head against and speak evil of the
blessed doctrine; and because some that profess it are not cleansed
from their filthiness of flesh and spirit, and do not perfect holiness
in the fear of God, therefore others conclude that all that profess it
are such, and that the doctrine itself tendeth to encourage, or at
least to tolerate, licentiousness, as they imagined and affirmed of
Paul that he should say, ‘Let us do evil, that good may come’ (Rom
3:8).

The ground of that wicked conclusion of theirs was, because he by the
allowance of God affirmed that, as sin had reigned unto death, so grace
reigned unto life in a way of righteousness by Jesus Christ our Lord.
Nay, then, says the adversary, we may be as unholy as we will, and that
by the doctrine you preach; for if where sin abounds grace abounds
more, the consequence of a wicked life is but the heightening,
advancing, and magnifying of grace. But what saith the apostle? My
conclusions are true that grace doth reign above sin, but to say, ‘Let
us therefore sin,’ that man’s damnation is just; because such an one
abuseth and maketh the most devilish use of the blessedest doctrine
that ever was heard of in the world amongst men. Besides, it is evident
that such know not the power thereof, nor have felt or savoured its
blessedness; for where this gospel cometh in truth, it naturally
produceth peace and holiness.

First. Peace. He is our peace, he is the Prince of peace, he giveth
peace in his high places. This word ‘peace’ hath in it a double
respect.

1. It respecteth God—He hath ‘made peace by the blood of his cross’;
that is, he hath made peace for us with God, having appeased the rigour
of his law, and satisfied justice for us. Hence it is said, ‘The peace
of God, which passeth all understanding, shall keep your hearts and
minds through Christ Jesus’ (Col 1:20; Phil 4:7). ‘The peace of
God’—that is, the doctrine of reconciliation by Christ’s being made to
be sin for us, THAT shall keep the heart—that is, from despair or
fainting, under apprehensions of weakness and justice. But yet this
peace of God cannot be apprehended, nor be of any comfort to the heart,
but as the man looks for it through Christ Jesus; therefore that clause
is added, ‘through Christ Jesus’; for he is peace-maker, it is he that
reconcileth us to God ‘in the body of his flesh through death’; for by
his doing and suffering he presented God with everlasting
righteousness, with everlasting righteousness for sinners. Upon this we
have peace with God. Hence Christ is called King of righteousness
first; ‘first being by interpretation King of righteousness, and after
that also King of Salem, which is, King of peace’ (Heb 7:1,2). For he
could not make peace with God betwixt us and him but by being first the
Lord of righteousness, the Lord our righteousness; but having first
completed righteousness, he then came and preached peace, and commanded
his ambassadors to make proclamation of it to the world, for it was
want of righteousness that caused want of peace (2 Cor 5:19-21). Now,
then, righteousness being brought in, it followeth that he hath made
peace. ‘For he is our peace, who hath made both one, and hath broken
down the middle wall of partition between us; having abolished in his
flesh the enmity, even the law of commandments contained in ordinances;
for to make in himself of twain one new man, so making peace; and that
he might reconcile both unto God in one body by the cross, having slain
the enmity thereby: and came and preached peace to you which were afar
off, and to them that were nigh. For through him we both have access by
one Spirit unto the Father’ (Eph 2:14-18).

2. This word ‘peace’ respecteth our inward quietness of heart which we
obtain by beholding this reconciliation made by Christ with God for
us—‘Being justified by faith, we have peace with God, through our Lord
Jesus Christ’ (Rom 5:1). ‘The God of peace fill you with all joy and
peace in believing’ (Rom 15:13).

This peace is expressed diversely—(1.) Sometimes it is called
‘quietness,’ for it calms the soul from those troublous fears of
damning because of sin—‘And the work of righteousness shall be peace,
and the effect of righteousness, quietness and assurance for ever’ (Isa
32:17). (2.) Sometimes it is called ‘boldness’; for by the blood of
Christ a man hath encouragement to approach unto God—‘Having, brethren,
boldness to enter into the holiest by the blood of Jesus, by a new and
living way, which he hath consecrated for us, through the veil, that is
to say, his flesh’ (Heb 10:19,20). (3.) It is sometimes called
‘confidence’; because by Jesus Christ we have not only encouragement to
come to God, but confidence, that if we ask anything according to his
will, he not only heareth, but granteth the request which we put up to
him (1 John 5:14,15). ‘In whom we have boldness and access with
confidence, by the faith of Jesus’ (Eph 3:12). (4.) Sometimes this
peace is expressed by ‘rest’; because a man having found a sufficient
fulness to answer all his wants, he sitteth down, and looks no further
for satisfaction—‘Come unto me, all ye that labour and are heavy laden,
and I will give you rest’ (Matt 11:28). (5.) It is also expressed by
‘singing’; because the peace of God when it is received into the soul
by faith putteth the conscience into a heavenly and melodious frame.
‘And the ransomed of the Lord shall return, and come to Zion with songs
and everlasting joy upon their heads; they shall obtain joy and
gladness, and sorrow and sighing shall flee away’ (Isa 35:10). (6.)
Sometimes it is expressed or discovered by a heavenly glorying and
boasting in Jesus Christ; because this peace causeth the soul to set
its face upon its enemies with faith of a victory over them for ever by
its Lord Jesus—‘Let him that glorieth, glory in the Lord’ (Jer
9:23,24). And, ‘My soul shall make her boast in the Lord; the humble
shall hear thereof, and be glad’ (Psa 34:2). (7.) Sometimes it is
expressed or discovered by joy, ‘joy unspeakable’: because the soul,
having seen itself reconciled to God, hath not only quietness, but such
apprehensions do now possess it of the unspeakable benefits it
receiveth by Christ with respect to the world to come, that it is
swallowed up with them—‘Whom having not seen, ye love; in whom, though
now ye see him not, yet believing, ye rejoice with joy unspeakable, and
full of glory’ (1 Peter 1:8). (8.) Lastly, it is expressed or
discovered by the triumph that ariseth sometimes in the hearts of the
believers, for they at times are able to see death, sin, the devil, and
hell, and all adversity, conquered by, and tied as captives at the
chariot-wheels of Jesus Christ; taken captive, I say, and overthrown
for ever. ‘Thanks be unto God which always causeth us to triumph in
Christ’ (2 Cor 2:14). ‘O clap your hands, all ye people; shout unto God
with the voice of triumph’ (Psa 47:1).

[The Authors of this peace.]—Now that all this should be a cheat is
impossible—that is, it is impossible that believers should thus have
peace with God through the blood of his cross, he having not paid full
price to God for them; especially if you consider that the authors of
this peace are all the three in the Godhead, and that upon a double
account.

1. In that they have given us a gospel of peace (Rom 10:15). Or a new
testament which propoundeth peace with God through the redemption that
is in Christ. Now as this is called the gospel of peace, so it is
called the gospel of God (1 Thess 2:9). The gospel of Christ (Rom
15:19; 2 Thess 1:8). A gospel indited by the Holy Ghost (1 Thess 4:8).
I say, therefore, that redemption and salvation being that through
Christ, and the truth thereof proclaimed by the Father, the Word, and
the Holy Ghost, in the word of the truth of the gospel, it must needs
be that we who believe shall be saved, ‘if we hold fast the confidence
and the rejoicing of the hope firm unto the end.’

2. As the three in the Godhead are the authors of this peace by
inditing for us the gospel of peace, or the good tidings of salvation
by Jesus Christ, so they are the authors of our peace by working with
that word of the gospel in our hearts. And hence, (1.) The Father is
called the God of peace, ‘Now the God of peace be with you all’ (Rom
15:33). ‘And the very God of peace sanctify you’ (1 Thess 5:23). And
because he is the God of peace, therefore he filleth those that believe
in his Christ with joy and peace through believing (Rom 15:13). (2.)
Again, Christ is called the Prince of peace; therefore the prayer is,
‘Grace unto you, and peace, from God our Father, and the Lord Jesus
Christ’ (2 Thess 1:2). (3.) The Holy Ghost also is the author of this
peace, this inward peace, even ‘righteousness and peace, and joy in the
Holy Ghost’ (Rom 14:17).

And I say, as I also already have said, the procuring or meritorious
cause of this peace is the doings and sufferings of Christ; therefore
by his doings and sufferings he paid full price to God for sinners, and
obtained eternal redemption for them; else God would never have indited
a proclamation of peace for them, and the tenor of that proclamation to
be the worthiness of the Lord Jesus; yea, he would never have wrought
with that word in the heart of them that believe, to create within them
peace, peace.

Second. [Holiness.] As peace with God is an evidence—the blood of
Christ being the cause thereof—that Christ hath by it paid full price
to God for sinners, so holiness in their hearts, taking its beginning
from this doctrine, makes its fifth demonstration of double strength.

1. That holiness, true gospel holiness, possesseth our hearts by this
doctrine it is evident, because the ground of holiness, which is the
Spirit of God in us, is ministered to us by this doctrine. When the
apostle had insinuated that the Galatians were bewitched because they
had turned from the doctrine of Christ crucified, he demands of them
whether ‘they received the Spirit by the works of the law, or by the
hearing of faith?’ (Gal 3:1-4). That is, whether the Spirit took
possession of their souls by their obedience to the ten commandments,
or by their giving credit to the doctrine of the forgiveness of their
sins by faith in this crucified Christ, strongly concluding, not by the
law, but by the hearing or preaching of faith—that is, of the Lord
Jesus as crucified, who is the object of faith.

2. As this doctrine conveyeth the ground or groundwork, which is the
Spirit, so also it worketh in the heart those three graces, faith,
hope, love, all which as naturally purify the heart from wickedness as
soap and nitre cleanseth the cloth. He purified ‘their hearts by
faith,’ by faith in Christ’s blood. ‘And every man that hath this hope
in him, purifieth himself, even as he is pure.’ And also love, you
shall see what that doth if you look into the text (Acts 15:9; 1 John
3:3,4; 1 Cor 13). Now, I say, this faith groundeth itself in the blood
of Christ; hope waiteth for the full enjoyments of the purchase of it
in another world; and love is begot, and worketh by the love that
Christ hath expressed by his death, and by the kindness he presented us
with in his heart’s blood (Rom 3:24; 1 Cor 15:19; 2 Cor 5:14).

Besides, what arguments so prevailing as such as are purely gospel? To
instance a few—(1.) What stronger than a free forgiveness of sins? ‘A
certain man had two debtors, the one owed five hundred pence, and the
other fifty; and when they had nothing to pay, he frankly forgave them
both; tell me therefore which of them will love him most?’ (Luke
7:41,42,47). (2.) What stronger argument to holiness than to see that
though forgiveness comes free to us, yet it cost Christ Jesus
heart-blood to obtain it for us. ‘Herein is love, not that we loved
God, but that he loved us, and sent his Son to be the propitiation for
our sins.’ And this love of God in giving his Christ, and of Christ in
dying for us, there is no argument stronger to prevail with a sensible
and awakened sinner to judge ‘he should live to him that died for him,
and rose again’ (2 Cor 5:15). (3.) What stronger argument to holiness
than this: ‘If any man sin, we have an advocate with the Father, Jesus
Christ the righteous?’ (1 John 2:1). Unsanctified and graceless
wretches know not how to use these words of God; the hypocrites also
fly in our faces because we thus urge them; but a heart that is
possessed with gospel ingenuity, or, to speak more properly, that is
possessed with gospel grace, and with divine considerations, cries, If
it be thus, O let me never sin against God, ‘for the love of Christ
constraineth me’ (2 Cor 5:14). (4.) What greater argument to holiness
than to see the holy Scriptures so furnished with promises of grace and
salvation by Christ, that a man can hardly cast his eye into the Bible
but he espieth one or other of them? Who would not live in such a
house, or be servant to such a prince, who, besides his exceeding in
good conditions, hath gold and silver as common in his palace as stones
are by the highway side? ‘Having, therefore, these promises, dearly
beloved, let us cleanse ourselves from all filthiness of the flesh and
spirit, perfecting holiness in the fear of God’ (2 Cor 7:1). (5.) What
greater argument to holiness than to have our performances, though weak
and infirm from us, yet accepted of God in Jesus Christ (1 Peter
2:4-6). (6.) What greater argument to holiness than to have our soul,
our body, our life, hid and secured with Christ in God? ‘Mortify
therefore your members which are upon the earth, fornication,
uncleanness, inordinate affection, evil concupiscence, and
covetousness, which is idolatry’ (Col 3:1-5). (7.) What greater
argument to holiness than to be made the members of the body, of the
flesh, and of the bones of Jesus Christ? ‘Shall I then take the members
of Christ, and make them the members of an harlot? God forbid’ (Eph
5:30; 1 Cor 6:15).

Now all these, and five times as many more, having their foundation in
the love, blood, and righteousness of Christ, and operating in the soul
by faith, are the great arguments unto that holiness to which is
annexed eternal life. It is worth our observing, that in Acts 26:18,
the inheritance belongs ‘to them which are sanctified by faith in Jesus
Christ’; for all other pretences to holiness, they are but a stolen
semblance of that which is true and acceptable, though it is common for
even that which is counterfeit to be called by the deluded the true,
and to be reckoned to be in them that are utter strangers to faith, and
the holiness that comes by faith. ‘But whosoever compoundeth any like
it, or whosoever putteth any of it upon a stranger, shall even be cut
off from his people’ (Exo 30:23). God knoweth which is holiness that
comes by faith in forgiveness of sins, and acceptance with God through
Christ; and God knows which is only such feignedly; and accordingly
will he deal with sinners in that great day of God Almighty.

THE SIXTH DEMONSTRATION.


SIXTH. That Jesus Christ, by what he hath done, hath paid full price to
God for sinners, and obtained eternal redemption for them, is evident,
because prayers are accepted of God only upon the account and for the
sake of the name of Jesus Christ—‘Verily, verily, I say unto you,
whatsoever ye shall ask the Father in my name, he will give it you’
(John 16:23). In my name, in the name of Jesus Christ of Nazareth, in
the name of him that came into the world to save sinners, by dying for
them a grievous, bloody death; in his name that hath by himself put
away sin, and brought unto God acceptable righteousness for sinners; in
his name. Why in his name, if he be not accepted of God? why in his
name if his undertakings for us are not well-pleasing to God? But by
these words, ‘in my name,’ are insinuated that his person and
performances, as our undertaker, are accepted by the Father of spirits.
We may not go in our own names, because we are sinners; not in the name
of one another, because all are sinners. But why not in the name of an
angel? Because they are not those that did undertake for us; or had
they, they could not have done our work for us. ‘He putteth no trust in
his saints, yea, the heavens are not clean in his sight’ (Job 4:18,
15:15). It may further be objected—

Since Jesus Christ is God, equal with the Father, and so hath naturally
the same power to give us the Father, why should the Father rather than
the Son be the great giver to the sinners of the world? and why may we
not go to Christ in the name of the Father, as well as to the Father in
the name of Christ? I say, how can these things be solved, but by
considering that sin and justice put a necessity upon it that thus must
our salvation be obtained. Sin and justice could not reconcile, nor
could a means be found out to bring the sinner and a holy God together,
but by the intercepting of the Son, who must take upon him to answer
justice, and that by taking our sins from before the face of God by
bloody sacrifice, not by blood of others, as the high-priests under the
law—‘For every high-priest is ordained to offer gifts and sacrifices;
wherefore it is of necessity that this man have somewhat also to offer’
(Heb 8:3). Which offering and sacrifice of his being able to perfect
for ever them that are sanctified and set apart for eternal life,
therefore the name of the person that offered—even Jesus, made of God a
high-priest—is acceptable with God; yea, therefore is he made for ever,
by his doing for us, the appeaser of the justice of God, and the
reconciler of sinners to him. Hence it is that HIS name is that which
it behoveth us to mention when we come before God, for what God hath
determined in his counsels of grace to bestow upon sinners, because for
his name’s sake he forgiveth them. ‘I write unto you, little children,
because your sins are forgiven you for his name’s sake’ (1 John 2:12).
‘To him give all the prophets witness, that through his name, whosoever
believeth in him shall receive remission of sins’ (Acts 10:43).

They therefore that would obtain the forgiveness of sins must ask it of
God, through the name of Jesus; and he that shall sensibly and
unfeignedly do it, he shall receive the forgiveness of them—‘Whatsoever
ye shall ask the Father in my name, he will give it you.’ Hence it is
evident that he hath not only paid full price to God for them, but also
obtained eternal redemption for them.

And it is observable, the Lord Jesus would have his disciples make a
proof of this, and promiseth that if they do, they shall experimentally
find it so—‘Hitherto,’ saith he, ‘have ye asked nothing in my name:
ask, and ye shall receive, that your joy may be full’ (John 16:24). As
who should say, O my disciples, you have heard what I have promised to
you, even that my Father shall do for you whatsoever ye shall ask him
in my name. Ask now, therefore, and prove me, if I shall not make my
words good: ask, I say, what you need, and see if you do not receive it
to the joying of your hearts. ‘At that day ye shall ask in my name, and
I say not unto you that I will pray the Father for you.’ I do not bid
you ask in my name as if the Father was yet hard to be reconciled, or
unwilling to accept you to mercy; my coming into the world was the
design of my Father, and the effect of his love to sinners; but there
is sin in you and justice in God; therefore that you to him might be
reconciled, I am made of my Father mediator; wherefore ask in my name,
for ‘there is none other name under heaven given among men whereby we
must be saved’ (Acts 4:12). Ask in my name; love is let out to you
through me; it is let out to you by me in a way of justice, which is
the only secure way for you. Ask in my name, and my Father will love
you—‘The Father himself loveth you, because ye have loved me, and have
believed that I came out from God’ (John 16:27). My Father’s love is
set first upon me, for my name is chief in his heart, and all that love
me are beloved of my Father, and shall have what they need, if they ask
in my name.

But, I say, what cause would there be to ask in his name more than in
the name of some other, since justice was provoked by our sin, if he
had not undertook to make up the difference that by sin was made
betwixt justice and us? For though there be in this Jesus infinite
worth, infinite righteousness, infinite merit, yet if he make not with
these interest for us, we get no more benefit thereby than if there
were no mediator. But this worth and merit is in him for us, for he
undertook to reconcile us to God; it is therefore that his name is with
God so prevailing for us poor sinners, and therefore that we ought to
go to God in his name. Hence, therefore, it is evident that Jesus
Christ hath paid full price to God for sinners, and obtained eternal
redemption for them.

THE SEVENTH DEMONSTRATION.


SEVENTH. That Jesus Christ, by what he hath done, hath paid full price
to God for sinners, &c., is evident, because we are commanded also to
give God thanks in his name—‘By him, therefore, let us offer the
sacrifice of praise to God continually, that is, the fruit of our lips,
giving thanks to his name’ (Heb 3:15).

‘By him therefore.’ Wherefore? Because he also, that he might ‘sanctify
us with his own blood, suffered without the gate’ (v 12).

He sanctified us with his blood; but why should the Father have thanks
for this? Even because the Father gave him for us, that he might die to
sanctify us with his blood—‘Giving thanks unto the Father, which hath
made us meet to be partakers of the inheritance of the saints in light;
who hath delivered us from the power of darkness, and hath translated
us into the kingdom of his dear Son; in whom we have redemption through
his blood, even the forgiveness of sins’ (Col 1:12-14). The Father is
to be thanked, for the contrivance was also his; but the blood, the
righteousness, or that worthiness, for the sake of which we are
accepted of God, is the worthiness of his own dear Son. As it is meet,
therefore, that God should have thanks, so it is necessary that he have
it in his name for whose sake we indeed are accepted of him.

Let us therefore by him offer praise first for the gift of his Son, and
for that we stand quit through him in his sight, and that in despite of
all inward weakness, and that in despite of all outward enemies.

When the apostle had taken such a view of himself as to put himself
into a maze, with an outcry also, ‘Who shall deliver me?’ he quiets
himself with this sweet conclusion, ‘I thank God through Jesus Christ’
(Rom 7:24,25). He found more in the blood of Christ to save him than he
found in his own corruptions to damn him; but that could not be, had he
not paid full price for him, had he not obtained eternal redemption for
him. And can a holy and just God require that we give thanks to him in
his name, if it was not effectually done for us by him?

Further, when the apostle looks upon death and the grave, and
strengtheneth them by adding to them sin and the law, saying, ‘The
sting of death is sin, and the strength of sin is the law,’ he
presently addeth, ‘But thanks be to God, which giveth us the victory,
through Jesus Christ’ (1 Cor 15)—the victory over sin, death, and the
law, the victory over these through our Lord Jesus Christ: but God hath
given us the victory; but it is through our Lord Jesus Christ, through
his fulfilling the law, through his destroying death, and through his
bringing in everlasting righteousness. Elisha said to the king of
Israel, that had it not been that he regarded the presence of
Jehoshaphat, he would not look to him nor regard him (2 Kings 3:14);
nor would God at all have looked to or regarded thee, but that he
respected the person of Jesus Christ.

‘Let the peace of God [therefore] rule in our hearts, to the which also
ye are called in one body; and be ye thankful’ (Col 3:15). The peace of
God, of that we have spoken before. But how should this rule in our
hearts? He by the next words directs you—‘Let the word of Christ dwell
in you richly’—that is, the word that makes revelation of the death and
blood of Christ, and of the peace that is made with God for you
thereby.

‘Giving thanks always for all things unto God and the Father, in the
name of our Lord Jesus Christ’ (Eph 5:20). For all things; for all
things come to us through this name Jesus—redemption, translation, the
kingdom, salvation, with all the good things wherewith we are blessed.

These are the works of God; he gave his Son, and he brings us to him,
and puts us into his kingdom—that is, his true body, which Jeremiah
calleth a putting among the children, and a ‘giving us a goodly
heritage of the hosts of nations’ (Jer 3:19; John 6).

‘Now thanks be unto God, which always causeth us to triumph in Christ’
(2 Cor 2:14).

See here our cause of triumph is through Christ Jesus; and God causeth
us through him to triumph, first and chiefly, because Christ Jesus hath
done our work for us, hath pleased God for our sins, hath spoiled the
powers of darkness. God gave Jesus Christ to undertake our redemption;
Christ did undertake it, did engage our enemies, and spoiled them—He
‘spoiled principalities and powers, and made a show of them openly,
triumphing over them’ upon the cross (Col 2:14,15). Therefore it is
evident that he paid full price to God for sinners with his blood,
because God commands us to give thanks to him in his name, through his
name—‘And whatsoever ye do in word or deed, do all in the name of the
Lord Jesus, giving thanks to God and the Father by him’ (Col 3:17).

Take this conclusion from the whole: no thanks are accepted of God that
come not to him in the name of his Son; his Son must have the glory of
conveying our thanks to God, because he was he that by his blood
conveyeth his grace to us.

THE EIGHTH DEMONSTRATION.


EIGHTH. In the next place, that Jesus Christ, by what he hath done,
hath paid full price to God for sinners, and obtained eternal
redemption for them, is evident, because we are exhorted to wait for,
and to expect, the full and glorious enjoyment of that eternal
redemption, at the second coming of the Lord from heaven—‘Let your
loins by girded about, and your lights burning; and ye yourselves like
unto men that wait for their Lord,—that when he cometh and knocketh,
they may open unto him immediately’ (Luke 12:35,36).

Jesus Christ hath obtained by his blood eternal redemption for us, and
hath taken it up now in the heavens, is, as I have showed, preparing
for us there everlasting mansions of rest; and then he will come again
for us. This coming is intended in this text, and this coming we are
exhorted to wait for; and that I may more fully show the truth of this
demonstration, observe these following texts—

First. It is said, he shall choose our inheritance for us—‘He shall
choose our inheritance for us; the excellency of Jacob whom he loved.
Selah. God is gone up with a shout,’ &c. (Psa 47:4,5). These latter
words intend the ascension of Jesus Christ; his ascension, when he had
upon the cross made reconciliation for iniquity; his ascension into the
heavens to prepare our mansions of glory for us; for our inheritance is
in the heavens; our house, our hope, our mansion-house, and our
incorruptible and undefiled inheritance is in heaven (2 Cor 5:1,2; Col
1:5,6; John 14:1,2; 1 Peter 1:3-5).

This is called the eternal inheritance, of which we that are called
have received the promise already (Heb 9:14,15).

This inheritance, I say, he is gone to choose for us in the heavens,
because by his blood he obtained it for us (Heb 9:12). And this we are
commanded to wait for; but how ridiculous, yea, how great a cheat would
this be, had he not by his blood obtained it for us.

Second. ‘We wait for his Son from heaven, whom he raised from the dead,
even Jesus [Christ], which delivered us from the wrath to come’ (1
Thess 1:10). He delivered us by his blood, and obtained the kingdom of
heaven for us, and hath promised that he would go and prepare our
places, and come again and fetch us thither—‘And if I go and prepare a
place for you, I will come again, and receive you unto myself, that
where I am, there ye may be also’ (John 14:3). This, then, is the cause
that we wait for him, we look for the reward of the inheritance at his
coming who have served the Lord Christ in this world.

Third. ‘For our conversation is in heaven, from whence also we look for
the Saviour, the Lord Jesus Christ’ (Phil 3:20). We look for him to
come yet as a Saviour—a Saviour he was at his first coming, and a
Saviour he will be at his second coming. At his first coming, he bought
and paid for us; at his second coming, he will fetch us to himself. At
his first coming, he gave us promise of the kingdom; at his second
coming, he will give us possession of the kingdom. At his first coming,
he also showed us how we should be, by his own transfiguration; at his
second coming, ‘he will change our vile body, that it may be fashioned
like unto his glorious body’ (Phil 3:21).

Fourth. Hence therefore it is that his coming is called our blessed
hope—‘Looking for that blessed hope, and the glorious appearing of the
great God and our Saviour Jesus Christ’ (Titus 2:13). A blessed hope
indeed, if he hath bought our persons with his blood, and an eternal
inheritance for us in the heavens; a blessed hope indeed, if also at
his coming we be certainly carried thither. No marvel, then, if saints
be bid to wait for it, and if saints themselves long for it. But what a
disappointment would these waiting believers have, should all their
expectations be rewarded with a fable! and the result of their blessed
hope can amount to no more, if our Saviour the Lord Jesus Christ either
denieth to come, or coming, bringeth not with him the hope, the blessed
hope that is laid up for us in heaven, whereof we have certainly been
informed by ‘the word of the truth of the gospel’ (Col 1:5).

Fifth. ‘For Christ was once offered to bear the sins of many; and unto
them that look for him shall he appear the second time without sin unto
salvation’ (Heb 9:28). Here we have it promised that he shall come,
that he shall appear the second time, but not with sin, as he did
before—to wit, with and in the sin of his people, when he bare them in
his own body; but now without sin, for he before did put them away by
the sacrifice of himself. Now, then, let the saints look for him, not
to die for the purchasing of their persons by blood, but to bring to
them, and to bring them also to that salvation that before when he died
he obtained of God for them by his death.

These things are to be expected therefore by them that believe in and
love Jesus Christ, and that from faith and love serve him in this
world; they are to be expected by them, being obtained for them by
Jesus Christ. And he shall give the crown, saith Paul, ‘not to me only,
but to all them also that love his appearing’ (2 Tim 4:8,9).

Now forasmuch as this inheritance in the heavens is the price,
purchase, and reward of his blood, how evidently doth it appear that he
hath paid full price to God for sinners! Would God else have given him
the heaven to dispose of to us that believe, and would he else have
told us so? Yea, and what comfort could we have to look for his coming,
and kingdom, and glory as the fruits of his death, if his death had not
for that purpose been sufficiently efficacious? O ‘the sufferings of
Christ, and the glory that shall follow!’ (1 Peter 1:11).

THE NINTH DEMONSTRATION.


NINTH. That Jesus Christ, by what he hath done, hath paid full price to
God for sinners, and obtained eternal redemption for sinners, is
evident, because of the threatenings wherewith God hath threatened, and
the punishments wherewith he punisheth those that shall refuse to be
saved by Christ, or seek to make insignificant the doctrine of
righteousness by faith in him.

This demonstration consisteth of three parts—First. It suggesteth that
some refuse to be justified or saved by Christ, and also seek to make
insignificant the doctrine of righteousness by faith in him. Second.
That God doth threaten these. Third. That God will punish these.

[First.] That some refuse to be saved by Christ is evident from many
texts. He is the stone which the builders have rejected; he is also
disallowed of men; the Jews stumble at him, and to the Greeks he is
foolishness; both saying, This man shall not rule over us, or, How can
this man save us? (Psa 118:22; Matt 21:44; Luke 19:14; 1 Cor 1:23; 1
Peter 2:4).

The causes of men’s refusing Christ are many—1. Their love to sin. 2.
Their ignorance of his excellency. 3. Their unbelief. 4. Their
deferring to come to him in the acceptable time. 5. Their leaning to
their own righteousness. 6. Their entertaining damnable doctrines. 7.
Their loving the praise of men. 8. The meanness of his ways, his
people, &c. 9. The just judgment of God upon them. 10. The kingdom is
given to others.

Now these, as they all refuse him, so they seek, more or less, some
practically, others in practice and judgment also, to make
insignificant the doctrine of righteousness by faith in him. One does
it by preferring his sins before him. Another does it by preferring his
righteousness before him. Another does it by preferring his delusions
before him. Another does it by preferring the world before him.

Now these God threateneth, these God punisheth.

Second. God threateneth them.

1. Whosoever shall ‘not hear that prophet shall be destroyed from
amongst the people’ (Acts 3:23). The prophet is Jesus Christ; the
doctrine that he preached was, that he would lay down his life for us,
that he would give us his flesh to eat, and his blood to drink by
faith; and promised, that if we did eat his flesh, and drink his blood,
we should have eternal life. He therefore that seeth not, or that is
afraid to venture his soul for salvation on the flesh and blood of
Christ by faith, he refuseth this prophet, he heareth not this prophet,
and him God hath purposed to cut off. But would God thus have
threatened, if Christ by his blood, and the merits of the same, had not
paid full price to God for sinners, and obtained eternal redemption for
them?

2. ‘Sit thou at my right hand, until I make thine enemies thy
footstool’ (Psa 110:1; Matt 22:44; Heb 1:13). The honour of sitting at
God’s right hand was given him because he died, and offered his body
once for all. ‘This man, after he had offered one sacrifice for sins
for ever, sat down on the right hand of God, from henceforth expecting
till his enemies be made his footstool’ (Heb 10:12,13). Expecting,
since God accepted his offering, that those that refused him should be
trodden under foot; that is, sunk by him into and under endless and
insupportable vengeance. But would God have given the world such an
account of his sufferings, that by one offering he did perfect for ever
them that are sanctified? yea, and would he have threatened to make
those foes his footstool that shall refuse to venture themselves upon
his offering—for they are indeed his foes—had not his eternal Majesty
been well pleased with the price he paid to God for sinners; had he not
obtained eternal redemption for them?

3. He shall come ‘from heaven with his mighty angels, in flaming fire,
taking vengeance on them that know not God, and that obey not the
gospel of our Lord Jesus Christ’ (2 Thess 1:7,8).

Here he expressly telleth us wherefore they shall be punished; because
‘they know not God, and obey not the gospel of our Lord Jesus Christ’;
where also is notably intimated that he that obeyeth not the gospel of
Christ knoweth not God, neither in his justice nor mercy. But what is
the gospel of our Lord Jesus Christ but good tidings of good things—to
wit, forgiveness of sins by faith in his blood, an inheritance in
heaven by faith in his blood, as the whole of all the foregoing
discourse hath manifested? Now, I say, can it be imagined that God
would threaten to come upon the world with this flaming, fiery
vengeance to punish them for their non-subjection to his Son’s gospel,
if there had not been by himself paid to God full price for the souls
of sinners, if he had not obtained eternal redemption by his blood for
sinners?

4. ‘And Enoch also, the seventh from Adam, prophesied of these, saying,
Behold, the Lord cometh with ten thousand of his saints, to execute
judgment upon all, and to convince all that are ungodly among them of
all their ungodly deeds, which they have ungodly committed, and of all
their hard speeches which ungodly sinners have spoken against him’
(Jude 14,15).

The Lord that is here said to come with ten thousands of his saints is
Jesus Christ himself; and they that come with him are called his
saints, because given to him by the Father, for the sake of the
shedding of his blood. Now in that he is said to come to execute
judgment upon all, and especially those that speak hard speeches
against him, it is evident that the Father tendereth his name, which is
Jesus, a Saviour, and his undertaking for our redemption; and as
evident that the hard speeches intended by the text are such as vilify
him as Saviour, counting the blood of the covenant unholy, and
trampling him that is Prince of the covenant under the feet of their
reproachful language; this is counted a putting of him to open shame,
and a despising the riches of his goodness (Heb 6:10; Rom 2). Time
would fail to give you a view of the revilings, despiteful sayings, and
of the ungodly speeches which these abominable children of hell let
fall in their pamphlets, doctrines, and discourses against the Lord the
King. But the threatening is, he shall ‘execute judgment upon them for
all their ungodly deeds, and for all the hard speeches which ungodly
sinners have spoken against him.’

5. ‘Beware therefore, lest that come upon you which is spoken of in the
prophets; Behold, ye despisers, and wonder, and perish: for I work a
work in your days, a work which you shall in no wise believe, though a
man declare it unto you’ (Acts 13:40,41).

This work is the same we have been all this while treating of—to wit,
redemption by the blood of Christ for sinners, or that Christ hath paid
full price to God for sinners, and obtained eternal redemption for
them. This is manifest from verses 23 to 29 of this chapter.

Now, observe, there are and will be despisers of this doctrine, and
they are threatened with the wrath of God—‘Behold, ye despisers, and
wonder, and perish.’ But would God so carefully have cautioned sinners
to take heed of despising this blessed doctrine, and have backed his
caution with a threatening that they shall perish, if they persist, had
not he himself received by the blood of Christ full price for the souls
of sinners?

Third. As God threateneth, so he punisheth those that refuse his Son,
or that seek to vilify or make insignificant the doctrine of
righteousness by faith in him.

1. He punished them with the abidings of his wrath—‘He that believeth
not the Son shall not see life, but the wrath of God abideth on him’
(John 3:36).

The wrath of God for men; for sin stands already condemned by the law;
and the judgment is, that they who refuse the Lord Jesus Christ shall
have this wrath of God for ever lie and abide upon them; for they want
a sacrifice to pacify wrath for the sin they have committed, having
resisted and refused the sacrifice of the body of Christ. Therefore it
cannot be that they should get from under their present condition who
have refused to accept of the undertaking of Christ for them.

Besides, God, to show that he taketh it ill at the hands of sinners
that they should refuse the sacrifice of Christ, hath resolved that
there shall be no more sacrifice for sin. Therefore ‘if we sin
willfully after that we have received the knowledge of the truth, there
remaineth no more sacrifice for sins’ (Heb 10:26). God doth neither
appoint another, neither will he accept another, whoever brings it. And
here those sayings are of their own natural force: ‘How shall we escape
if we neglect so great salvation?’ And again, ‘See that ye refuse not
him that speaketh. For if they escaped not who refused him that spake
on earth (Moses), much more shall not we escape, if we turn away from
him (Christ) that speaketh from heaven’ (Heb 2:3, 12:25).

This therefore is a mighty demonstration that Christ by what he hath
done hath paid full price to God for the souls of sinners, because God
so severely threateneth, and also punisheth them that refuse to be
justified by his blood: he threateneth, as you have heard, and
punisheth, by leaving such men in their sins, under his heavy and
insupportable vengeance here.

2. ‘He that believeth not shall be damned,’ damned in hell-fire (Mark
16:16). ‘He that believeth not.’ But what should he believe? Why,

(1.) That Jesus is the Saviour. ‘If,’ saith he, ‘ye believe not that I
am he, ye shall die in your sins.’

(2.) He that believeth not that he [Jesus] hath undertaken and
completely perfected righteousness for us, shall die in his sins, shall
be damned, and perish in hell-fire; for such have no cloak for their
sin, but must stand naked to the show of their shame before the
judgment of God, that fearful judgment. Therefore, after he had said,
‘there remaineth’ for such ‘no more sacrifice for sin,’ he adds, ‘but a
certain fearful looking for of judgment’; there is for them left
nothing but the judgment of God, and his fiery indignation, which shall
devour the adversaries. ‘He that despised Moses’ law died without mercy
under two or three witnesses; of how much sorer punishment, suppose ye,
shall he be thought worthy, who hath trodden under foot the Son of God,
and hath counted the blood of the covenant, wherewith he was
sanctified, an unholy thing, and hath done despite unto the Spirit of
grace’ (Heb 10:28,29).

See here, if fury comes not up now into the face of God; now is mention
made of his fearful judgment and fiery indignation. Now, I say, is
mention made thereof, when it is suggested that some have light
thoughts of him, count his blood unholy, and trample his sacrificed
body under the feet of their reproaches; now is he a consuming fire,
and will burn to the lowest hell. ‘For we know him that hath said,
Vengeance belongeth unto me, I will recompense, saith the Lord. And
again, The Lord shall judge his people’ (Heb 10:30). These words are
urged by the Holy Ghost on purpose to beget in the hearts of the
rebellious reverend thoughts, and a high esteem of the sacrifice which
our Lord Jesus offered once for all upon Mount Calvary unto God the
Father for our sins; for that is the very argument of the whole
epistle.

It is said to this purpose, in one of Paul’s epistles to the
Thessalonians, that because men receive not the love of the truth, that
they might be saved; ‘for this cause God shall send them strong
delusion, that they should believe a lie; that they might be damned’ (2
Thess 2:11,12).

‘The truth’ mentioned in this place is Jesus Christ. ‘I am the truth,’
saith he (John 14:6). The love of the truth is none else but the love
and compassion of Jesus Christ in shedding his blood for man’s
redemption. ‘Greater love hath no man than this, that a man lay down
his life for his friends’ (John 15:13). This, then, is the love of the
Truth (of Jesus), that he hath laid down his life for us. Now, that the
rejecters of this love should by this their rejecting procure such
wrath of God against them, that rather than they shall miss of
damnation, himself will choose their delusions for them, and also give
them up to the effectual working of these delusions, what doth this
manifest but that God is displeased with them that accept not of Jesus
Christ for righteousness, and will certainly order that their end shall
be everlasting damnation? therefore Jesus Christ hath paid full price
to God for sinners, and obtained eternal redemption for them.

THE USE OF THE DOCTRINE.


I come now to make some use of and to apply this blessed doctrine of
the undertaking of Jesus Christ, and of his paying full price to God
for sinners, and of his obtaining eternal redemption for them.

THE FIRST USE.


[FIRST.] By this doctrine we come to understand many things which
otherwise abide obscure and utterly unknown, because this doctrine is
accompanied with the Holy Ghost, that revealer of secrets, and searcher
of the deep things of God (1 Peter 1:2; Eph 1:17; 1 Cor 2). The Holy
Ghost comes down with this doctrine as that in which it alone
delighteth; therefore is it called ‘the Spirit of wisdom and revelation
in the knowledge’ of Jesus Christ. He giveth also ‘the light of the
knowledge of the glory of God in the face of Jesus Christ’ (2 Cor 4:6).
Little of God is known in the world where the gospel is rejected; the
religious Jew and the wise Gentile may see more of God in a crucified
Christ than in heaven and earth besides; for in him ‘are hid all the
treasures of wisdom and knowledge,’ not only in his person as God, but
also in his undertakings as Mediator (Col 2:3). Hence Paul telleth us,
that he ‘determined not to know anything among’ the Corinthians but
‘Jesus Christ and him crucified’ (1 Cor 2:2). I say, more of God is
revealed to us in this doctrine than we can see of him in heaven and
earth without it.

First. Here is more of his WISDOM seen than in his making and upholding
all the creatures. His wisdom, I say, in devising means to reconcile
sinners to a holy and infinite Majesty; to be a just God, and YET a
Saviour; to be just to his law, just to his threatening, just to
himself, and yet save sinners, can no way be understood till thou
understandest why Jesus Christ did hang on the tree; for here only is
the riddle unfolded, ‘Christ died for our sins,’ and therefore can God
in justice save us (Isa 45:21). And hence is Christ called the Wisdom
of God, not only because he is so essentially, but because by him is
the greatest revelation of his wisdom towards man. In redemption,
therefore, by the blood of Christ, God is said to abound towards us in
all wisdom (Eph 1:7,8). Here we see the highest contradictions
reconciled, here justice kisseth the sinner, here a man stands just in
the sight of God while confounded at his own pollutions, and here he
that hath done no good hath yet a sufficient righteousness, even the
righteousness of God, which is by faith of Jesus Christ.

Second. The JUSTICE of God is here more seen than in punishing all the
damned. ‘He spared not his own Son,’ is a sentence which more revealeth
the nature of the justice of God than if it had said, He spared not all
the world. True, he cast angels from heaven, and drowned the old world;
he turned Sodom and Gomorrah into ashes, with many more of like nature;
but what were all these to the cursing of his Son? Yea, what were ten
thousand such manifestations of his ireful indignation against sin, to
that of striking, afflicting, chastising, and making the darling of his
bosom the object of his wrath and judgment? Here it is seen he
respecteth not persons, but judgeth sin, and condemneth him on whom it
is found; yea, although on Jesus Christ his well-beloved (Rom 8:32; Gal
3:13).

Third. The mystery of God’s WILL is here more seen than in hanging the
earth upon nothing, while he condemneth Christ, though righteous, and
justifieth us, though sinners, while he maketh him to be sin for us,
and us the righteousness of God in him (1 Peter 3:18; 2 Cor 5:20).

Fourth. The POWER of God is here more seen than in making of heaven and
earth; for one to bear, and get the victory over sin, when charged by
the justice of an infinite majesty, in so doing he showeth the height
of the highest power; for where sin by the law is charged, and that by
God immediately, there an infinite majesty opposeth, and that with the
whole of his justice, holiness, and power; so then, he that is thus
charged and engaged for the sin of the world, must not only be equal
with God, but show it by overcoming that curse and judgment that by
infinite justice is charged upon him for sin.

When angels and men had sinned, how did they fall and crumble before
the anger of God! they had not power to withstand the terror, nor could
there be worth found in their persons or doings to appease displeased
justice. But behold here stands the Son of God before him in the sin of
the world; his Father, finding him there, curseth and condemns him to
death; but he, by the power of his Godhead, and the worthiness of his
person and doings, vanquisheth sin, satisfieth God’s justice, and so
becomes the Saviour of the world. Here, then, is power seen: sin is a
mighty thing, it crusheth all in pieces save him whose Spirit is
eternal (Heb 9:14). Set Christ and his sufferings aside, and you
neither see the evil of sin nor the displeasure of God against it; you
see them not in their utmost. Hadst thou a view of all the legions that
are now in the pains of hell, yea, couldst thou hear their shrieks and
groans together at once, and feel the whole of all their burden, much
of the evil of sin and of the justice of God against it would be yet
unknown by thee, for thou wouldest want power to feel and bear the
utmost. A giant shows not his power by killing of a little child, nor
yet is his might seen by the resistance that such a little one makes,
but then he showeth his power when he dealeth with one like himself;
yea, and the power also of the other is then made manifest in saving
himself from being swallowed up with his wrath. Jesus Christ also made
manifest his eternal power and Godhead, more by bearing and overcoming
our sins, than in making or upholding the whole world; hence Christ
crucified is called ‘the power of God’ (1 Cor 1:23,24).

Fifth. The LOVE and MERCY of God are more seen in and by this doctrine
than any other way. Mercy and love are seen, in that God gives us rain
and fruitful seasons, and in that he filleth our hearts with food and
gladness; from that bounty which he bestoweth upon us as men, as his
creatures. O! but herein is love made manifest, in that ‘Christ laid
down his life for us.’ ‘And God commendeth his love toward us, in that,
while we were yet sinners, Christ died for us’ (1 John 3:16; Rom 5:8).

Never love like this, nor did God ever give such discovery of his love
from the beginning to this day. ‘Herein is love, not that we loved God,
but that he loved us, and sent his Son to be the propitiation for our
sins’ (1 John 4:10).

Here is love, that God sent his Son, his darling, his Son that never
offended, his Son that was always his delight! Herein is love, that he
sent him to save sinners, to save them by bearing their sins, by
bearing their curse, by dying their death, and by carrying their
sorrows! Here is love, in that while we were yet enemies, Christ died
for us; yea, here is love, in that while ‘we were yet without strength,
Christ died for the ungodly’ (Rom 5:6).

THE SECOND USE.


[SECOND.] But as this doctrine giveth us the best discovery of God, so
also it giveth us the best discovery of ourselves and our own things.

First. It giveth us the best discovery of ourselves. Wouldst thou know,
sinner, what thou art? look up to the cross, and behold a weeping,
bleeding, dying Jesus: nothing could do but that, nothing could save
thee but his blood; angels could not, saints could not, God could not,
because he could not lie, because he could not deny himself. What a
thing is sin, that it should sink all that bear its burden! yea, it
sunk the Son of God himself into death and the grave, and had also sunk
him into hell-fire for ever had he not been the Son of God, had he not
been able to take it on his back, and bear it away! O this Lamb of God!
Sinners were going to hell, Christ was the delight of his Father, and
had a whole heaven to himself; but that did not content him, heaven
could not hold him; he must come into the world to save sinners (1 Tim
1:15). Aye, and had he not come, thy sins had sunk thee, thy sins had
provoked the wrath of God against thee, to thy perdition and
destruction for ever. There is no man but is a sinner, there is no sin
but would damn an angel, should God lay it to his charge. Sinner, the
doctrine of Christ crucified crieth therefore aloud unto thee, that sin
hath made thy condition dreadful. See yourselves, your sin, and
consequently the condition that your souls are in, by the death and
blood of Christ; Christ’s death giveth us the most clear discovery of
the dreadful nature of our sins. I say again, if sin be so dreadful a
thing as to break the heart of the Son of God, for so he said it did,
how shall a poor, wretched, impenitent, damned sinner wrestle with the
wrath of God? Awake, sinners; you are lost, you are undone, you are
damned, hell-fire is your portion for ever, if you abide in your sins,
and be found without a Saviour in the dreadful day of judgment.

Second. For your good deeds cannot help you; the blood of Christ tells
you so. For by this doctrine, ‘Christ died for our sins,’ God damneth
to death and hell the righteousness of the world. Christ must die, or
man be damned. Where is now any room for the righteousness of men?
room, I say, for man’s righteousness, as to his acceptance and
justification? Bring, then, thy righteousness to the cross of Jesus
Christ, and in his blood behold the demands of justice; behold them, I
say, in the cries and tears, in the blood and death of Jesus Christ.
Look again, and behold the person dying; such an one as never sinned
nor offended at any time, yet he dies. Could a holy life, an innocent,
harmless conversation, have saved one from death, Jesus had not died.
But he must die; sin was charged, therefore Christ must die.

Men, therefore, need to go no further to prove the worth of their own
righteousness than to the death of Christ; they need not be waiting to
seek in that matter till they stand before the judgment-seat.

Quest. But how should I prove [or try] the goodness of mine own
righteousness by the death and blood of Christ?

Answ. Thus: if Christ must die for sin, then all thy righteousness
cannot save thee. ‘If righteousness come by the law, then Christ is
dead in vain’ (Gal 2:21). By this text it is manifest that either
Christ died in vain, or thy righteousness is vain. If thy righteousness
can save thee, then Christ died in vain; if nothing below or besides
the death of Christ could save thee, then thy righteousness is in vain;
one of the two must be cast away, either Christ’s or thine. Christ
crucified to save the world, discovereth two great evils in man’s own
righteousness; I mean, when brought for justification and life. 1. It
opposeth the righteousness of Christ. 2. It condemneth God of
foolishness.

1. It opposeth the righteousness of Christ, in that it seeketh itself
to stand where should the righteousness of Christ—to wit, in God’s
affection for the justification of thy person; and this is one of the
highest affronts to Christ that poor man is capable to give him: right
worthily, therefore, doth the doctrine of the gospel damn the
righteousness of men, and promiseth the kingdom of God to publicans and
harlots rather.

2. It condemneth God of foolishness; for if works of righteousness
which we can do can justify from the curse of the law in the sight of
God, then are not all the treasures of wisdom found in the heart of God
and Christ; for this dolt-headed sinner hath now found out a way of his
own, unawares to God, to secure his soul from wrath and vengeance; I
say, unawares to God, for he never imagined that such a thing could be;
for had he, he would never have purposed before the world began to send
his Son to die for sinners. Christ is the wisdom of God, as you have
heard, and that as he is our justifying righteousness. God was manifest
in the flesh to save us, is the great mystery of godliness. But wherein
lieth the depth of this wisdom of God in our salvation, if man’s
righteousness can save him? (Job 40:10-14).

Yea, wherefore hath God also given it out that there is none other name
given to men under heaven whereby we must be saved? I say again, why is
it affirmed ‘without shedding of blood is no remission,’ if man’s good
deeds can save him?

This doctrine, therefore, of the righteousness of Christ being rightly
preached, and truly believed, arraigneth and condemneth man’s
righteousness to hell; it casteth it out as Abraham cast out Ishmael.
Blood, blood, the sound of blood, abaseth all the glory of it! When men
have said all, and showed us what they can, they have no blood to
present God’s justice with; yet it is blood that maketh an atonement
for the soul, and nothing but blood can wash away from us our sins (Lev
17:11; Rev 1:5; Heb 9).

Justice calls for blood, sins call for blood, the righteous law calls
for blood, yea, the devil himself must be overcome by blood. Sinner,
where is now thy righteousness? Bring it before a consuming fire, for
our God is a consuming fire; bring it before the justice of the law;
yea, try if aught but the blood of Christ can save thee from thy sins,
and devils; try it, I say, by this doctrine; go not one step further
before thou hast tried it.

Third. By this doctrine we are made to see the worth of souls. It
cannot be but that the soul is of wonderful price, when the Son of God
will not stick to spill his blood for it. O sinners, you that will
venture your souls for a little pleasure, surely you know not the worth
of your souls. Now, if you would know what your souls are worth, and
the price which God sets them at, read that price by the blood of
Christ. The blood of Christ was spilt to save souls. ‘For ye are bought
with a price,’ and that price none other than the blood of Christ;
‘therefore glorify God in your body and in your spirit, which are God’s
(1 Cor 6:20). Sinners, you have souls, can you behold a crucified
Christ, and not bleed, and not mourn, and not fall in love with him?

THE THIRD USE.


[THIRD.] By this doctrine sinners, as sinners, are encouraged to come
to God for mercy, for the curse due to sin is taken out of the way. I
speak now to sinners that are awake, and see themselves sinners.

There are two things in special when men begin to be awakened, that
kill their thoughts of being saved. 1. A sense of sin. 2. The wages due
thereto. These kill the heart; for who can bear up under the guilt of
sin? ‘If our sins be upon us, and we pine away in them, how should we
then live?’ (Eze 33:10). How indeed! it is impossible. So neither can
man grapple with the justice of God. ‘Can thine heart endure, or can
thine hands be strong?’ They cannot (Eze 22:14). ‘A wounded spirit who
can bear?’ (Prov 18:14). Men cannot, angels cannot. Wherefore, if now
Christ be hid, and the blessing of faith in his blood denied, woe be to
them; such go after Saul and Judas, one to the sword, and the other to
the halter, and so miserably end their days; for come to God they dare
not; the thoughts of that eternal Majesty strike them through.

But now, present such poor dejected sinners with a crucified Christ,
and persuade them that the sins under which they shake and tremble were
long ago laid upon the back of Christ, and the noise and sense and fear
of damning begins to cease, depart, and fly away; dolors and terrors
fade and vanish, and that soul conceiveth hopes of life; for thus the
soul argueth, Is this indeed the truth of God, that Christ was made to
be sin for me? was made the curse of God for me? Hath he indeed borne
all my sins, and spilt his blood for my redemption! O Blessed tidings!
O welcome grace! ‘Bless the Lord, O my soul, and all that is within me,
bless his holy name.’ Now is peace come; now the face of heaven is
altered; ‘Behold, all things are become new.’ Now the sinner can abide
God’s presence, yea, sees unutterable glory and beauty in him; for here
he sees justice smite. While Jacob was afraid of Esau, how heavily did
he drive even towards the promised land? but when killing thoughts were
turned into kissing, and the fears of the sword’s point turned into
brother embraces, what says he?—‘I have seen thy face as though it had
been the face of God, and thou wast pleased with me’ (Gen 33:10).

So and far better is it with a poor distressed sinner at the revelation
of the grace of God through Jesus Christ. ‘God was in Christ,
reconciling the world unto himself, not imputing their trespasses unto
them.’ O what work will such a word make upon a wounded conscience,
especially when the next words follow—‘For he hath made him to be sin
for us, who knew no sin, that we might be made the righteousness of God
in him!’

Now, the soul sees qualifications able to set him quit in the sight of
God; qualifications prepared already. Prepared, I say, already; and
that by God through Christ; even such as can perfectly answer the law.
What doth the law require? If obedience, here it is; if bloody
sacrifice, here it is; if infinite righteousness, here it is! Now,
then, the law condemns him that believes before God no more; for all
its demands are answered, all its curses are swallowed up in the death
and curse Christ underwent.

Object. But reason saith, since personal sin brought the death, surely
personal obedience must bring us life and glory.

Answ. True reason saith so, and so doth the law itself (Rom 10:5); but
God, we know, is above them both, and he in the covenant of grace saith
otherwise; to wit, that ‘if thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thine heart that God hath raised him from
the dead, thou shalt be saved’ (Rom 10:9).

Let reason, then, hold its tongue, yea, let the law with all its wisdom
subject itself to him that made it; let it look for sin where God hath
laid it; let it approve the righteousness which God approveth; yea,
though it be not that of the law, but that by faith of Jesus Christ.

God hath made him our righteousness, God hath made him our sin, God
hath made him our curse, God hath made him our blessing; methinks this
word, ‘God hath made it so,’ should silence all the world.

THE FOURTH USE.


[FOURTH.] By this doctrine, sufficiency of argument is ministered to
the tempted to withstand hereby the assaults of the devil.

When souls begin to seek after the Lord Jesus, then Satan begins to
afflict and distress, as the Canaanites did the Gibeonites, for making
peace with Joshua (Josh 10:1,6).

There are three things that do usually afflict the soul that is
earnestly looking after Jesus Christ. First. Dreadful accusations from
Satan. Second. Grievous defiling and infectious thoughts. Third. A
strange readiness in our nature to fall in with both.

First. By the first of these, the heart is made continually to tremble.
Hence his temptations are compared to the roaring of a lion, for as the
lion by roaring killeth the heart of his prey, so doth Satan kill the
spirit of these that hearken to him (1 Peter 5:8); for when he
tempteth, especially by way of accusation, he doth to us as Rabshakeh
did to the Jews; he speaks to us in our own language; he speaks our sin
at every word, our guilty conscience knows it; he speaks our death at
every word, our doubting conscience feels it.

Second. Besides this, there doth now arise, even in the heart, such
defiling and foul infectious thoughts that putteth the tempted to their
wits’ end; for now it seems to the soul that the very flood-gates of
the flesh are opened, and that to sin there is no stop at all; now the
air seems to be covered with darkness, and the man is as if he was
changed into the nature of a devil; now if ignorance and unbelief
prevail, he concludeth that he is a reprobate, made to be taken and
destroyed.

Third. Now also he feeleth in him a readiness to fall in with every
temptation; a readiness, I say, continually present (Rom 7:21). This
throws all down. Now despair begins to swallow him up; now he can
neither pray, nor read, nor hear, nor meditate on God, but fire and
smoke continually bursteth forth of the heart against him. Now sin and
great confusion puts forth itself in all; yea, the more the sinner
desireth to do a duty sincerely, the further off it always find itself;
for by how much the soul struggleth under these distresses, by so much
the more doth Satan put forth himself to resist, still infusing more
poison, that if possible it might never struggle more, for strugglings
are also as poison to Satan. The fly in the spider’s web is an emblem
of the soul in such a condition—the fly is entangled in the web; at
this the spider shows himself; if the fly stir again, down comes the
spider to her, and claps a foot upon her; if yet the fly makes a noise,
then with poisoned mouth the spider lays hold upon her; if the fly
struggle still, then he poisons her more and more. What shall the fly
do now? Why, she dies, if somebody does not quickly release her. This
is the case of the tempted; they are entangled in the web, their feet
and wings are entangled; now Satan shows himself; if the soul now
struggleth, Satan laboureth to hold it down; if it now shall make a
noise, then he bites with blasphemous mouth, more poisonous than the
gall of a serpent; if it struggle again, then he poisoneth more and
more, insomuch that it needs, at last, must die in the net, if the man,
the lord Jesus, help not out.[6]

The afflicted conscience understands my words.

Further, though the fly in the web is altogether incapable of looking
for relief, yet this awakened, tempted Christian is not. What must he
do therefore? How should he contain hopes of life? If he look to his
heart, there is blasphemy; if he look to his duties, there is sin; if
he strive to mourn and lament, perhaps he cannot; unbelief and hardness
hinder. Shall this man lie down and despair? No. Shall he trust to his
duties? No. Shall he stay from Christ till his heart is better? No.
What then? Let him NOW look to Jesus Christ crucified, then shall he
see his sins answered for, then shall he see death a-dying, then shall
he see guilt borne by another, and there shall he see the devil
overcome. This sight destroys the power of the first temptation,
purifies the heart, and inclines the mind to all good things.

And to encourage thee, tempted creature, to this most gospel duty,
consider that when Jesus Christ read his commission upon the entering
into his ministry, he proclaimed, ‘The Spirit of the Lord is upon me,
because he hath anointed me to preach the gospel to the poor; he hath
sent me to heal the broken-hearted, to preach deliverance to the
captives, and recovering of sight to the blind, to set at liberty them
that are bruised, to preach the acceptable year of the Lord’ (Luke
4:18,19).

These things therefore should the tempted believe; but believing is now
sweating work; for Satan will hold as long as possible, and only
steadfast faith can make him fly. But O, the toil of a truly gracious
heart in this combat! If faith be weak, he can scarce get higher than
his knees; Lord, help! Lord, save! and then down again, till an arm
from heaven takes him up, until Jesus Christ be evidently set forth
crucified for him, and cursed for his sin; for then, and not till then,
the temptation rightly ceaseth, at leastwise for a season. Now the soul
can tend to look about it, and thus consider with itself: if Christ
hath borne my sin and curse, then it is taken away from me; and seeing
thus to take away sin was the contrivance of the God of heaven, I will
bless his name, hope in his mercy, and look upon death and hell with
comfort. ‘Thine heart shall meditate terror,’ thou shalt see the land
that is very far off (Isa 33:16-18).

THE FIFTH USE.


[FIFTH.] this doctrine makes Christ precious to the believers—‘Unto you
therefore which believe, he is precious’ (1 Peter 2:7).

This head might be greatly enlarged upon, and branched out into a
thousand particulars, and each one full of weight and glory. 1. By
considering what sin is. 2. By considering what hell is. 3. By
considering what wrath is. 4. By considering what eternity is. 5. By
considering what the loss of a soul is. 6. What the loss of God is. 7.
What the loss of heaven is. 8. And what it is to be in utter darkness
with devils and damned souls for ever and ever. And after all to
conclude, from all the miseries the Lord Jesus delivered me.

Further, this makes Christ precious, if I consider, in the next place,

1. How he did deliver me; it was with his life, his blood; it cost him
tears, groans, agony, separation from God; to do it he endured his
Father’s wrath, bore his Father’s curse, and died thousands of deaths
at once.

2. He did this while I was his enemy, without my desires, without my
knowledge, without my deserts; he did it unawares to me.

3. He did it freely, cheerfully, yea, he longed to die for me; yea,
heaven would not hold him for the love he had to my salvation, which
also he hath effectually accomplished for me at Jerusalem. Honourable
Jesus! precious Jesus! loving Jesus! Jonathan’s kindness captivated
David, and made him precious in his eyes for ever. ‘I am distressed for
thee, my brother Jonathan,’ said he; ‘very pleasant hast thou been unto
me; thy love to me was wonderful, passing the love of women’ (2 Sam
1:26). Why, what had Jonathan done? O, he had delivered David from the
wrath of Saul. But how much more should he be precious to me who hath
saved me from death and hell! who hath delivered me from the wrath of
God! ‘The love of Christ constraineth us.’ Nothing will so edge the
spirit of a Christian as, ‘Thou wast slain, and hast redeemed us to God
by thy blood.’ This makes the heavens themselves ring with joy and
shouting. Mark the words, ‘Thou wast slain, and hast redeemed us to God
by thy blood, out of every kindred, and tongue, and people, and nation;
and hast made us unto our God kings and priests: and we shall reign on
the earth.’ What follows now? ‘And I beheld, and I heard the voice of
many angels round about the throne, and the beasts and the elders: and
the number of them was ten thousand times ten thousand, and thousands
of thousands; saying with a loud voice, Worthy is the Lamb that was
slain, to receive power, and riches, and wisdom, and strength, and
honour, and glory, and blessing. And every creature which is in heaven,
and on the earth, and under the earth, and such as are in the sea, and
all that are in them, heard I saying, Blessing, and honour, and glory,
and power, be unto him that sitteth upon the throne, and unto the Lamb,
for ever and ever’ (Rev 5:9-14).

Thus also is the song, that new song that is said to be sung by the
hundred forty and four thousand which stand with the Lamb upon Mount
Sion, with his Father’s name written in their foreheads. These are also
called harpers, harping with their harps: ‘And they sung as it were a
new song before the throne, and before the four beasts, and the elders:
and no man could learn that song but the hundred and forty and four
thousand, which were redeemed from the earth’ (Rev 14:1-3).

But why could they not learn that song? Because they were not redeemed:
none can sing of this song but the redeemed; they can give glory to the
Lamb, the Lamb that was slain, and that redeemed them to God by his
blood. It is faith in his blood on earth that will make us sing this
song in heaven. These shoutings and heavenly songs must needs come from
love put into a flame by the sufferings of Christ.

THE LAST USE.


If all these things be true, what follows but a demonstration of the
accursed condition of those among the religious in these nations whose
notions put them far off from Jesus, and from venturing their souls
upon his bloody death? I have observed such a spirit as this in the
world that careth not for knowing of Jesus; the possessed therewith do
think that it is not material to salvation to venture upon a crucified
Christ, neither do they trouble their heads or hearts with inquiring
whether Christ Jesus be risen and ascended into heaven, or whether they
see him again or no, but rather are for concluding that there will be
no such thing: these men speak not by the Holy Ghost, for in the sum
they call Jesus accursed; but I doubt not to say that many of them are
anathematized of God, and shall stand so, till the coming of the Lord
Jesus, to whom be glory for ever and ever. Amen.[7]

FOOTNOTES:


1. In this quotation, Bunyan has followed the Genevan or Puritan
version. It was a favourite version with our pilgrim forefathers, and
is in many texts more faithful than our authorized translation; but, in
this passage, our present version is more literal. The same Hebrew
word, to ‘break’ or ‘bruise,’ is used as to Satan’s head and the
Saviour’s heel.—Ed.

2. Genevan or Puritan version.—Ed.

3. ‘Common’ means public. ‘Not doing nor dying in a private capacity,
but in the room and stead of sinners.’—Ed.

4. It was common with the Reformers and Puritans, when condemning the
absurdities of Aquinas and the schoolmen, to call it ‘Dunsish
sophistry,’ from one of the chief of these writers named Duns, usually
called, from the place of his birth, Duns Scotus.—Ed.

5. The apostle evidently means by ‘Christ made sin for us,’ that he was
made an offering or sacrifice for our sins. He was made sin who knew no
sin. Our sins were laid upon him; he bore them away in his own body on
the tree. The clean animals sacrificed by the patriarchs, and under the
law, were types of this great sacrifice of Christ.—Ed.

6. ‘I hid myself when I for flies do wait, So doth the devil when he
lays his bait; If I do fear the losing of my prey, I stir me, and more
snares upon her lay, This way and that her wings and legs I tie, That
sure as she is caught, so she must die.’—Bunyan’s Divine Emblems, No.
XVIII. ‘Dialogue between a spider and a sinner.’

7. Here is faithful dealing! This is a most solemn and awful appeal to
the consciences of those who, forsaking the fountain of salvation,
venture to build their hopes of pardon upon some other foundation than
Jesus Christ, the Rock of Ages. They seek refuge in lies, which, at the
great and trying day, will be fearfully and swiftly swept away, leaving
them, with all their guilt upon their heads, to suffer under the curse.
Reader, do not indulge in vain imaginations as to whether any sect is
here alluded to; Bunyan’s appeal is to persons—to you and me. If WE,
either by secret or open sins, or by carelessness of eternal realities,
or by departing from a simple and entire reliance by faith in the work
and merits of Christ—we trample under foot the blood of the covenant,
there is nothing left us but a fearful looking for of judgment, and
fiery indignation to devour us. May we appeal to our God, Lord, is it
I? Lord, thou knowest that I love thee. O lead me in the way
everlasting.—Ed



A TREATISE OF THE FEAR OF GOD;

SHOWING

WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO.

ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE
PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS.


London: Printed for N. Ponder, at the Peacock in the Poultry, over
against the Stocks market: 1679.

ADVERTISEMENT BY THE EDITOR.


“The fear of the Lord is the beginning of wisdom,” and “a fountain of
life”—the foundation on which all wisdom rests, as well as the source
from whence it emanates. Upon a principle so vastly important, all the
subtle malignity of Satan has been directed, if possible to mislead the
very elect; while the ungodly and impenitent fall under his devices. To
the mind enlightened by Divine truth, the difference between a filial
fear of offending God and the dread of punishment is very plain. Still,
by the devil’s sophistry, some of the most pious Christians have been
puzzled and bewildered. Bunyan was not ignorant of Satan’s devices, and
he has roused the energies of his powerful mind, guided by Divine
truth, to render this important doctrine so clear and easy to be
understood, that the believer may not err.

This rare volume, first published in 1679, soon became so scarce that
Chandler, Wilson, Whitefield, and others, omitted it from their
editions of Bunyan’s works. At length it appeared in the more complete
collection by Ryland and Mason, about 1780. Since then, it has been
reprinted, somewhat modernized, by the Tract Society, from an original
copy, discovered by that ardent lover of Bunyan, the Rev. Joseph
Belcher. Of this edition, four thousand copies have been printed.

The great line of distinction that Bunyan draws is between that terror
and dread of God, as the infinitely Holy One, before whom all sin must
incur the intensity of punishment; and the love of God, as the Father
of mercies, and fountain of blessedness, in the gift of his Son, and a
sense of adoption into his family; by the influences of which the soul
fears to offend him. This fear is purely evangelical; for if the
slightest dependence is placed upon any supposed good works of our own,
the filial fear of God is swallowed up in dread and terror—for
salvation depends upon the perfection of holiness, without which none
can enter heaven, and which can only be found in Christ.

Mr. Mason, on reading this treatise, thus expressed his feelings—“When
the fear of the Lord is a permanent principle, inwrought in the soul by
the Divine Spirit, it is an undoubted token of election to life
eternal; for the most precious promises are made to God’s fearers, even
the blessings of the everlasting covenant. Such are sure to be
protected from every enemy; to be guided by unerring counsel; and what
will crown all, to be beloved of God the Father, Son, and Holy Ghost;
till, by almighty and effectual grace, he will be translated to those
mansions of glory and blessedness prepared for him, where he will sing
the praises of his covenant-God while eternity endures.”

May this be the blessed experience of all those who prayerfully read
this important treatise.

Geo. Offor.

A TREATISE ON THE FEAR OF GOD

“BLESSED IS EVERY ONE THAT FEARETH THE LORD.”—PSALM 128:1

“FEAR GOD.”—REVELATION 14:7


This exhortation is not only found here in the text, but is in several
other places of the Scripture pressed, and that with much vehemency,
upon the children of men, as in Ecclesiastes 12:13; 1 Peter 1:17, &c. I
shall not trouble you with a long preamble, or forespeech to the
matter, nor shall I here so much as meddle with the context, but shall
immediately fall upon the words themselves, and briefly treat of the
fear of God. The text, you see, presenteth us with matter of greatest
moment, to wit, with God, and with the fear of him.

First they present us with God, the true and living God, maker of the
worlds, and upholder of all things by the word of his power: that
incomprehensible majesty, in comparison of whom all nations are less
than the drop of a bucket, and than the small dust of the balance. This
is he that fills heaven and earth, and is everywhere present with the
children of men, beholding the evil and the good; for he hath set his
eyes upon all their ways.

So that, considering that by the text we have presented to our souls
the Lord God and Maker of us all, who also will be either our Saviour
or Judge, we are in reason and duty bound to give the more earnest heed
to the things that shall be spoken, and be the more careful to receive
them, and put them in practice; for, as I said, as they present us with
the mighty God, so they exhort us to the highest duty towards him; to
wit, to fear him. I call it the highest duty, because it is, as I may
call it, not only a duty in itself, but, as it were, the salt that
seasoneth every duty. For there is no duty performed by us that can by
any means be accepted of God, if it be not seasoned with godly fear.
Wherefore the apostle saith, “Let us have grace, whereby we may serve
God acceptably, with reverence and godly fear.” Of this fear, I say, I
would discourse at this time; but because this word fear is variously
taken in the Scripture, and because it may be profitable to us to see
it in its variety, I shall therefore choose this method for the
managing of my discourse, even to show you the nature of the word in
its several, especially of the chiefest, acceptations. FIRST. Then by
this word fear we are to understand even God himself, who is the object
of our fear. SECOND. By this word fear we are to understand the Word of
God, the rule and director of our fear. Now to speak to this word fear,
as it is thus taken.

[THIS WORD FEAR AS TAKEN FOR GOD HIMSELF.]


FIRST. Of this word “fear,” AS IT RESPECTETH GOD HIMSELF, who is the
object of our fear.

By this word fear, as I said, we are to understand God himself, who is
the object of our fear: For the Divine majesty goeth often under this
very name himself. This name Jacob called him by, when he and Laban
chid together on Mount Gilead, after that Jacob had made his escape to
his father’s house; “Except,” said he, “the God of my father, the God
of Abraham, and the fear of Isaac had been with me, surely thou hadst
sent me away now empty.” So again, a little after, when Jacob and Laban
agree to make a covenant of peace each with other, though Laban, after
the jumbling way of the heathen by his oath, puts the true God and the
false together, yet “Jacob sware by the fear of his father Isaac” (Gen
31:42,53).[1]

By the fear, that is, by the God of his father Isaac. And, indeed, God
may well be called the fear of his people, not only because they have
by his grace made him the object of their fear, but because of the
dread and terrible majesty that is in him. “He is a mighty God, a great
and terrible, and with God is terrible majesty” (Dan 7:28, 10:17; Neh
1:5, 4:14, 9:32; Job 37:22). Who knows the power of his anger? “The
mountains quake at him, the hills melt, and the earth is burned at his
presence, yea, the world, and all that dwell therein. Who can stand
before his indignation? who can abide in the fierceness of his anger?
his fury is poured out like fire, and the rocks are thrown down by him”
(Nahum 1:5,6). His people know him, and have his dread upon them, by
virtue whereof there is begot and maintained in them that godly awe and
reverence of his majesty which is agreeable to their profession of him.
“Let him be your fear, and let him be your dread.” Set his majesty
before the eyes of your souls, and let his excellency make you afraid
with godly fear (Isa 8:13).

There are these things that make God to be the fear of his people.

First. His presence is dreadful, and that not only his presence in
common, but his special, yea, his most comfortable and joyous presence.
When God comes to bring a soul news of mercy and salvation, even that
visit, that presence of God, is fearful. When Jacob went from Beersheba
towards Haran, he met with God in the way by a dream, in the which he
apprehended a ladder set upon the earth, whose top reached to heaven;
now in this dream, from the top of this ladder, he saw the Lord, and
heard him speak unto him, not threateningly; not as having his fury
come up into his face; but in the most sweet and gracious manner,
saluting him with promise of goodness after promise of goodness, to the
number of eight or nine; as will appear if you read the place. Yet I
say, when he awoke, all the grace that discovered itself in this
heavenly vision to him could not keep him from dread and fear of God’s
majesty. “And Jacob awaked out of his sleep, and he said, Surely the
Lord is in this place, and I knew it not; and he was afraid and said,
How dreadful is this place! this is none other but the house of God,
and this is the gate of heaven” (Gen 28:10-17).

At another time, to wit, when Jacob had that memorable visit from God,
in which he gave him power as a prince to prevail with him; yea, and
gave him a name, that by his remembering it he might call God’s favour
the better to his mind; yet even then and there such dread of the
majesty of God was upon him, that he went away wondering that his life
was preserved (Gen 32:30). Man crumbles to dust at the presence of God;
yea, though he shows himself to us in his robes of salvation. We have
read how dreadful and how terrible even the presence of angels have
been unto men, and that when they have brought them good tidings from
heaven (Judg 13:22; Matt 28:4; Mark 16:5,6). Now, if angels, which are
but creatures, are, through the glory that God has put upon them, so
fearful and terrible in their appearance to men, how much more dreadful
and terrible must God himself be to us, who are but dust and ashes!
When Daniel had the vision of his salvation sent him from heaven, for
so it was, “O Daniel,” said the messenger, “a man greatly beloved”; yet
behold the dread and terror of the person speaking fell with that
weight upon this good man’s soul, that he could not stand, nor bear up
under it. He stood trembling, and cries out, “O my lord, by the vision
my sorrows are turned upon me, and I have retained no strength. For how
can the servant of this my lord talk with this my lord? for as for me,
straightway there remained no strength in me” (Dan 10:16-17). See you
here if the presence of God is not a dreadful and a fearful thing; yea,
his most gracious and merciful appearances; how much more then when he
showeth himself to us as one that disliketh our ways, as one that is
offended with us for our sins?

And there are three things that in an eminent manner make his presence
dreadful to us.

1. The first is God’s own greatness and majesty; the discovery of this,
or of himself thus, even as no poor mortals are able to conceive of
him, is altogether unsupportable. The man dies to whom he thus
discovers himself. “And when I saw him,” says John, “I fell at his feet
as dead” (Rev 1:17). It was this, therefore, that Job would have
avoided in the day that he would have approached unto him. “Let not thy
dread,” says he, “make me afraid. Then call thou, and I will answer; or
let me speak, and answer thou me” (Job 13:21,22). But why doth Job
after this manner thus speak to God? Why! it was from a sense that he
had of the dreadful majesty of God, even the great and dreadful God
that keepeth covenant with his people. The presence of a king is
dreadful to the subject, yea, though he carries it never so
condescendingly; if then there be so much glory and dread in the
presence of the king, what fear and dread must there be, think you, in
the presence of the eternal God?

2. When God giveth his presence to his people, that his presence
causeth them to appear to themselves more what they are, than at other
times, by all other light, they can see. “O my lord,” said Daniel, “by
the vision my sorrows are turned upon me”; and why was that, but
because by the glory of that vision, he saw his own vileness more than
at other times. So again: “I was left alone,” says he, “and saw this
great vision”; and what follows? Why, “and there remained no strength
in me; for my comeliness was turned into corruption, and I retained no
strength” (Dan 10:8,16). By the presence of God, when we have it
indeed, even our best things, our comeliness, our sanctity and
righteousness, all do immediately turn to corruption and polluted rags.
The brightness of his glory dims them as the clear light of the shining
sun puts out the glory of the fire or candle, and covers them with the
shadow of death. See also the truth of this in that vision of the
prophet Isaiah. “Wo is me,” said he, “for I am undone, because I am a
man of unclean lips, and I dwell in the midst of a people of unclean
lips.” Why, what is the matter? how came the prophet by this sight?
Why, says he, “mine eyes have seen the King, the Lord of hosts” (Isa
6:5). But do you think that this outcry was caused by unbelief? No; nor
yet begotten by slavish fear. This was to him the vision of his
Saviour, with whom also he had communion before (vv 2-5). It was the
glory of that God with whom he had now to do, that turned, as was noted
before of Daniel, his comeliness in him into corruption, and that gave
him yet greater sense of the disproportion that was betwixt his God and
him, and so a greater sight of his defiled and polluted nature.

3. Add to this the revelation of God’s goodness, and it must needs make
his presence dreadful to us; for when a poor defiled creature shall see
that this great God hath, notwithstanding his greatness, goodness in
his heart, and mercy to bestow upon him: this makes his presence yet
the more dreadful. They “shall fear the Lord and his goodness” (Hosea
3:5). The goodness as well as the greatness of God doth beget in the
heart of his elect an awful reverence of his majesty. “Fear ye not me?
saith the Lord; will ye not tremble at my presence?” And then, to
engage us in our soul to the duty, he adds one of his wonderful mercies
to the world, for a motive, “Fear ye not me?” Why, who are thou? He
answers, Even I, “which have” set, or “placed the sand for the bound of
the sea by a perpetual decree, that it cannot pass it; and though the
waves thereof toss themselves, yet can they not prevail; though they
roar, yet can they not pass over it?” (Jer 5:22). Also, when Job had
God present with him, making manifest the goodness of his great heart
to him, what doth he say? how doth he behave himself in his presence?
“I have heard of thee,” says he, “by the hearing of the ear, but now
mine eye seeth thee; wherefore I abhor myself, and repent in dust and
ashes” (Job 42:5,6).

And what mean the tremblings, the tears, those breakings and shakings
of heart that attend the people of God, when in an eminent manner they
receive the pronunciation of the forgiveness of sins at his mouth, but
that the dread of the majesty of God is in their sight mixed therewith?
God must appear like himself, speak to the soul like himself; nor can
the sinner, when under these glorious discoveries of his Lord and
Saviour, keep out the beams of his majesty from the eyes of his
understanding. “I will cleanse them,” saith he, “from all their
iniquity, whereby they have sinned against me, and I will pardon all
their iniquities whereby they have sinned, and whereby they have
transgressed against me.” And what then? “And they shall fear and
tremble for all the goodness, and for all the prosperity that I procure
unto it” (Jer 33:8,9). Alas! there is a company of poor, light, frothy
professors in the world, that carry it under that which they call the
presence of God, more like to antics, than sober sensible Christians;
yea, more like to a fool of a play, than those that have the presence
of God. They would not carry it so in the presence of a king, nor yet
of the lord of their land, were they but receivers of mercy at his
hand. They carry it even in their most eminent seasons, as if the sense
and sight of God, and his blessed grace to their souls in Christ, had a
tendency in them to make men wanton: but indeed it is the most humbling
and heart-breaking sight in the world; it is fearful.[2]

Object. But would you not have us rejoice at the sight and sense of the
forgiveness of our sins?

Answ. Yes; but yet I would have you, and indeed you shall, when God
shall tell you that your sins are pardoned indeed, “rejoice with
trembling” (Psa 2:11). For then you have solid and godly joy; a joyful
heart, and wet eyes, in this will stand very well together; and it will
be so more or less. For if God shall come to you indeed, and visit you
with the forgiveness of sins, that visit removeth the guilt, but
increaseth the sense of thy filth, and the sense of this that God hath
forgiven a filthy sinner, will make thee both rejoice and tremble. O,
the blessed confusion that will then cover thy face whilst thou, even
thou, so vile a wretch, shalt stand before God to receive at his hand
thy pardon, and so the firstfruits of thy eternal salvation—“That thou
mayest remember, and be confounded, and never open thy mouth any more
because of thy shame (thy filth), when I am pacified toward thee for
all that thou hast done, saith the Lord God” (Eze 16:63). But,

Second. As the presence, so the name of God, is dreadful and fearful:
wherefore his name doth rightly go under the same title, “That thou
mayest fear this glorious and fearful name, THE LORD THY GOD” (Deut
28:58). The name of God, what is that, but that by which he is
distinguished and known from all others? Names are to distinguish by;
so man is distinguished from beasts, and angels from men; so heaven
from earth, and darkness from light; especially when by the name, the
nature of the thing is signified and expressed; and so it was in their
original, for then names expressed the nature of the thing so named.
And therefore it is that the name of God is the object of our fear,
because by his name his nature is expressed: “Holy and reverend is his
name” (Psa 111:9). And again, he proclaimed the name of the Lord, “The
Lord, the Lord God, merciful and gracious, long-suffering, and abundant
in goodness and truth; keeping mercy for thousands, forgiving iniquity,
and transgression, and sin, and that will by no means clear the guilty”
(Exo 34:6,7).

Also his name, I am, Jah, Jehovah, with several others, what is by them
intended but his nature, as his power, wisdom, eternity, goodness, and
omnipotency, &c., might be expressed and declared. The name of God is
therefore the object of a Christian’s fear. David prayed to God that he
would unite his heart to fear his name (Psa 86:11). Indeed, the name of
God is a fearful name, and should always be reverenced by his people:
yea his “name is to be feared for ever and ever,” and that not only in
his church, and among his saints, but even in the world and among the
heathen—“So the heathen shall fear the name of the Lord, and all kings
thy glory” (Psa 102:15). God tells us that his name is dreadful, and
that he is pleased to see men be afraid before his name. Yea, one
reason why he executeth so many judgments upon men as he doth, is that
others might see and fear his name. “So shall they fear the name of the
Lord from the west, and his glory from the rising of the sun” (Isa
59:19; Mal 2:5).

The name of a king is a name of fear—“And I am a great king, saith the
Lord of hosts” (Mal 1:14). The name of master is a name of fear—“And if
I be a master, where is my fear? saith the Lord” (v 6). Yea, rightly to
fear the Lord is a sign of a gracious heart. And again, “To you that
fear my name,” saith he, “shall the Sun of righteousness arise with
healing in his wings” (Mal 4:2). Yea, when Christ comes to judge the
world, he will give reward to his servants the prophets, and to his
saints, “and to them that fear his name, small and great” (Rev 11:18).
Now, I say, since the name of God is that by which his nature is
expressed, and since he naturally is so glorious and incomprehensible,
his name must needs be the object of our fear, and we ought always to
have a reverent awe of God upon our hearts at what time soever we think
of, or hear his name, but most of all, when we ourselves do take his
holy and fearful name into our mouths, especially in a religious
manner, that is, in preaching, praying, or holy conference. I do not by
thus saying intend as if it was lawful to make mention of his name in
light and vain discourses; for we ought always to speak of it with
reverence and godly fear, but I speak it to put Christians in mind that
they should not in religious duties show lightness of mind, or be vain
in their words when yet they are making mention of the name of the
Lord—“Let every one that nameth the name of Christ depart from
iniquity” (2 Tim 2:19).

Make mention then of the name of the Lord at all times with great dread
of his majesty upon our hearts, and in great soberness and truth. To do
otherwise is to profane the name of the Lord, and to take his name in
vain; and “the Lord will not hold him guiltless that taketh his name in
vain.” Yea, God saith that he will cut off the man that doth it; so
jealous is he of the honour due unto his name (Exo 20:7; Lev 20:3).
This therefore showeth you the dreadful state of those that lightly,
vainly, lyingly, and profanely make use of the name, this fearful name
of God, either by their blasphemous cursing and oaths, or by their
fraudulent dealing with their neighbour; for some men have no way to
prevail with their neighbour to bow under a cheat, but by calling
falsely upon the name of the Lord to be witness that the wickedness is
good and honest; but how these men will escape, when they shall be
judged, devouring fire and everlasting burnings, for their profaning
and blaspheming of the name of the Lord, becomes them betimes to
consider of (Jer 14:14,15; Eze 20:39; Exo 20:7).[3]

But,

Third. As the presence and name of God are dreadful and fearful in the
church, so is his worship and service. I say his worship, or the works
of service to which we are by him enjoined while we are in this world,
are dreadful and fearful things. This David conceiveth, when he saith,
“But as for me, I will come into thy house in the multitude of thy
mercy, and in thy fear will I worship toward thy holy temple” (Psa
5:7). And again, saith he, “Serve the Lord with fear.” To praise God is
a part of his worship. But, says Moses, “Who is a God like unto thee,
glorious in holiness, fearful in praises, doing wonders?” (Exo 15:11).
To rejoice before him is a part of his worship; but David bids us
“rejoice with trembling” (Psa 2:11). Yea, the whole of our service to
God, and every part thereof, ought to be done by us with reverence and
godly fear. And therefore let us, as Paul saith again, “Cleanse
ourselves from all filthiness of the flesh and spirit, perfecting
holiness in the fear of God” (2 Cor 7:1; Heb 12).

1. That which makes the worship of God so fearful a thing, is, for that
it is the worship of GOD: all manner of service carries more or less
dread and fear along with it, according as the quality or condition of
the person is to whom the worship and service is done. This is seen in
the service of subjects to their princes, the service of servants to
their lords, and the service of children to their parents. Divine
worship, then, being due to God, for it is now of Divine worship we
speak, and this God so great and dreadful in himself and name, his
worship must therefore be a fearful thing.

2. Besides, this glorious Majesty is himself present to behold his
worshippers in their worshipping him. “When two or three of you are
gathered together in my name, I am there.” That is, gathered together
to worship him, “I am there,” says he. And so, again, he is said to
walk “in the midst of the seven golden candlesticks” (Rev 1:13). That
is, in the churches, and that with a countenance like the sun, with a
head and hair as white as snow, and with eyes like a flame of fire.
This puts dread and fear into his service; and therefore his servants
should serve him with fear.

3. Above all things, God is jealous of his worship and service. In all
the ten words, he telleth us not anything of his being a jealous God,
but in the second, which respecteth his worship (Exo 20). Look to
yourselves therefore, both as to the matter and manner of your worship;
“for I the Lord thy God,” says he, “am a jealous God, visiting the
iniquity of the fathers upon the children.” This therefore doth also
put dread and fear into the worship and service of God.

4. The judgments that sometimes God hath executed upon men for their
want of godly fear, while they have been in his worship and service,
put fear and dread upon his holy appointments. (1.) Nadab and Abihu
were burned to death with fire from heaven, because they attempted to
offer false fire upon God’s altar, and the reason rendered why they
were so served, was, because God will be sanctified in them that come
nigh him (Lev 10:1-3). To sanctify his name is to let him be thy dread
and thy fear, and to do nothing in his worship but what is
well-pleasing to him. But because these men had not grace to do this,
therefore they died before the Lord. (2.) Eli’s sons, for want of this
fear, when they ministered in the holy worship of God, were both slain
in one day by the sword of the uncircumcised Philistines (see 1 Sam 2).
(3.) Uzzah was smitten, and died before the Lord, for but an unadvised
touching of the ark, when the men forsook it (1 Chron 13:9,10). (4.)
Ananias and Sapphira his wife, for telling a lie in the church, when
they were before God, were both stricken dead upon the place before
them all, because they wanted the fear and dread of God’s majesty,
name, and service, when they came before him (Acts 5).

This therefore should teach us to conclude, that, next to God’s nature
and name, his service, his instituted worship, is the most dreadful
thing under heaven. His name is upon his ordinances, his eye is upon
the worshippers, and his wrath and judgment upon those that worship not
in his fear. For this cause some of those at Corinth were by God
himself cut off, and to others he has given the back, and will again be
with them no more (1 Cor 11:27-32).[4]

This also rebuketh three sorts of people.

[Three sorts of people rebuked.]

1. Such as regard not to worship God at all; be sure they have no
reverence of his service, nor fear of his majesty before their eyes.
Sinner, thou dost not come before the Lord to worship him; thou dost
not bow before the high God; thou neither worshippest him in thy closet
nor in the congregation of saints. The fury of the Lord and his
indignation must in short time be poured out upon thee, and upon the
families that call not upon his name (Psa 79:6; Jer 10:25).

2. This rebukes such as count it enough to present their body in the
place where God is worshipped, not minding with what heart, or with
what spirit they come thither. Some come into the worship of God to
sleep there; some come thither to meet with their chapmen, and to get
into the wicked fellowship of their vain companions. Some come thither
to feed their lustful and adulterous eyes with the flattering beauty of
their fellow-sinners. O what a sad account will these worshippers give,
when they shall count for all this, and be damned for it, because they
come not to worship the Lord with that fear of his name that became
them to come in, when they presented themselves before him![5]

3. This also rebukes those that care not, so they worship, how they
worship; how, where, or after what manner they worship God. Those, I
mean, whose fear towards God “is taught by the precept of men.” They
are hypocrites; their worship also is vain, and a stink in the nostrils
of God. “Wherefore the Lord said, Forasmuch as this people draw near me
with their mouth, and with their lips do honour me, but have removed
their heart far from me, and their fear toward me is taught by the
precept of men: therefore, behold I will proceed to do a marvellous
work among this people, even a marvellous work and a wonder: for the
wisdom of their wise men shall perish, and the understanding of their
prudent men shall be hid” (Isa 29:13,14; Matt 15:7-9; Mark 7:6,7).[6]
Thus I conclude this first thing, namely, that God is called our dread
and fear.

OF THIS WORD FEAR AS IT IS TAKEN FOR THE WORD OF GOD.


I shall now come to the second thing, to wit, to the rule and director
of our fear.

SECOND. But again, this word FEAR is sometimes to be taken for THE
WORD, the written Word of God; for that also is, and ought to be, the
rule and director of our fear. So David calls it in the nineteenth
Psalm: “the fear of the Lord,” saith he, “is clean, enduring for ever.”
The fear of the Lord, that is, the Word of the Lord, the written word;
for that which he calleth in this place the fear of the Lord, even in
the same place he calleth the law, statutes, commandments, and
judgments of God. “The law of the Lord is perfect, converting the soul:
the testimony of the Lord is sure, making wise the simple: the statutes
of the Lord are right, rejoicing the heart: the commandment of the Lord
is pure, enlightening the eyes: the fear of the Lord is clean, enduring
for ever: the judgments of the Lord are true and righteous altogether.”
All these words have respect to the same thing, to wit, to the Word of
God, jointly designing the glory of it. Among which phrases, as you
see, this is one, “The fear of the Lord is clean, enduring for ever.”
This written Word is therefore the object of a Christian’s fear. This
is that also which David intended when he said, “Come, ye children,
hearken unto me, I will teach you the fear of the Lord” (Psa 34:11). I
will teach you the fear, that is, I will teach you the commandments,
statutes, and judgments of the Lord, even as Moses commanded the
children of Israel—“Thou shalt teach them diligently unto thy children,
and shalt talk of them when thou sittest in thine house, and when thou
walkest by the way, and when thou liest down, and when thou risest up”
(Deut 6:4-7).

That also in the eleventh of Isaiah intends the same, where the Father
saith of the Son, that he shall be of quick understanding in the fear
of the Lord; that he may judge and smite the earth with the rod of his
mouth. This rod in the text is none other but the fear, the Word of the
Lord; for he was to be of a quick understanding, that he might smite,
that is, execute it according to the will of his Father, upon and among
the children of men. Now this, as I said, is called the fear of the
Lord, because it is called the rule and director of our fear. For we
know not how to fear the Lord in a saving way without its guidance and
direction. As it is said of the priest that was sent back from the
captivity to Samaria to teach the people to fear the Lord, so it is
said concerning the written Word; it is given to us, and left among us,
that we may read therein all the days of our life, and learn to fear
the Lord (Deut 6:1-3,24, 10:12, 17:19). And here it is that, trembling
at the Word of God, is even by God himself not only taken notice of,
but counted as laudable and praiseworthy, as is evident in the case of
Josiah (2 Chron 34:26,27). Such also are the approved of God, let them
be condemned by whomsoever: “Hear the word of the Lord, ye that tremble
at his word; Your brethren that hated you, that cast you out for my
name’s sake, said, Let the Lord be glorified; but he shall appear to
your joy, and they shall be ashamed” (Isa 66:5).

Further, such shall be looked to, by God himself cared for, and watched
over, that no distress, temptation, or affliction may overcome them and
destroy them—“To this man will I look,” saith God, “even to him that is
poor and of a contrite spirit, and that trembleth at my word.” It is
the same in substance with that in the same prophet in chapter 57: “For
thus saith the high and lofty One that inhabiteth eternity, whose name
is Holy; I dwell in the high and holy place, with him also that is of a
contrite and humble spirit, to revive the spirit of the humble, and to
revive the heart of the contrite ones.” Yea, the way to escape dangers
foretold, is to hearken to, understand, and fear the Word of God—“He
that feared the word of the Lord among the servants of Pharaoh, made
his servants and his cattle flee into the houses,” and they were
secured; but “he that regarded not the word of the Lord, left his
servants and his cattle in the field,” and they were destroyed of the
hail (Exo 9:20-25).

If at any time the sins of a nation or church are discovered and
bewailed, it is by them that know and tremble at the word of God. When
Ezra heard of the wickedness of his brethren, and had a desire to
humble himself before God for the same, who were they that would assist
him in that matter, but they that trembled at the word of God?—“Then,”
saith he, “were assembled unto me every one that trembled at the words
of the God of Israel, because of the transgression of those that had
been carried away” (Ezra 9:4). They are such also that tremble at the
Word that are best able to give counsel in the matters of God, for
their judgment best suiteth with his mind and will: “Now therefore,”
said he, “let us make a covenant with our God to put away all the
(strange) wives,—according to the counsel of my Lord, and of those that
tremble at the commandment of our God, and let it be done according to
the law” (Ezra 10:3). Now something of the dread and terror of the Word
lieth in these things.

First. As I have already hinted, from the author of them, they are the
words of God. Therefore you have Moses and the prophets, when they came
to deliver their errand, their message to the people, still saying,
“Hear the word of the Lord,” “Thus saith the Lord,” and the like. So
when Ezekiel was sent to the house of Israel, in their state of
religion, thus was he bid to say unto them, “Thus saith the Lord God”;
“Thus saith the Lord God” (Eze 2:4, 3:11). This is the honour and
majesty, then, that God hath put upon his written Word, and thus he
hath done even of purpose, that we might make them the rule and
directory of our fear, and that we might stand in awe of, and tremble
at them. When Habakkuk heard the word of the Lord, his belly trembled,
and rottenness entered into his bones. “I trembled in myself,” said he,
“that I might rest in the day of trouble” (Hab 3:16). The word of a
king is as the roaring of a lion; where the word of a king is, there is
power. What is it, then, when God, the great God, shall roar out of
Zion, and utter his voice from Jerusalem, whose voice shakes not only
the earth, but also heaven? How doth holy David set it forth; “The
voice of the Lord is powerful, the voice of the Lord is full of
majesty,” &c. (Psa 29).

Second. It is a Word that is fearful, and may well be called the fear
of the Lord, because of the subject matter of it; to wit, the state of
sinners in another world; for that is it unto which the whole Bible
bendeth itself, either more immediately or more mediately. All its
doctrines, counsels, encouragements, threatenings, and judgments, have
a look, one way or other, upon us, with respect to the next world,
which will be our last state, because it will be to us a state eternal.
This word, this law, these judgments, are they that we shall be
disposed of by—“The word that I have spoken,” says Christ, “it shall
judge you (and so consequently dispose of you) in the last day” (John
12:48). Now, if we consider that our next state must be eternal, either
eternal glory or eternal fire, and that this eternal glory or this
eternal fire must be our portion, according as the words of God,
revealed in the holy Scriptures, shall determine; who will not but
conclude that therefore the words of God are they at which we should
tremble, and they by which we should have our fear of God guided and
directed, for by them we are taught how to please him in everything?

Third. It is to be called a fearful Word, because of the truth and
faithfulness of it. The Scriptures cannot be broken. Here they are
called the Scriptures of truth, the true sayings of God, and also the
fear of the Lord, for that every jot and tittle thereof is for ever
settled in heaven, and stand more steadfast than doth the world—“Heaven
and earth,” saith Christ, “shall pass away, but my words shall not pass
away” (Matt 24:35). Those, therefore, that are favoured by the Word of
God, those are favoured indeed, and that with the favour that no man
can turn away; but those that by the word of the Scriptures are
condemned, those can no man justify and set quit in the sight of God.
Therefore what is bound by the text, is bound, and what is released by
the text, is released; also the bond and release is unalterable (Dan
10:21; Rev 19:9; Matt 24:35; Psa 119:89; John 10:35). This, therefore,
calleth upon God’s people to stand more in fear of the Word of God than
of all the terrors of the world.[7] There wanteth even in the hearts of
God’s people a greater reverence of the Word of God than to this day
appeareth among us, and this let me say, that want of reverence of the
Word is the ground of all disorders that are in the heart, life,
conversation, and in Christian communion. Besides, the want of
reverence of the Word layeth men open to the fearful displeasure of
God—“Whoso despiseth the word shall be destroyed; but he that feareth
the commandment shall be rewarded” (Prov 13:13).

All transgression beginneth at wandering from the Word of God; but, on
the other side, David saith, “Concerning the works of men, by the word
of thy lips I have kept me from the paths of the destroyer” (Psa 17:4).
Therefore Solomon saith, “My son, attend to my words; incline thine ear
unto my sayings; let them not depart from thine eyes; keep them in the
midst of thine heart; for they are life unto those that find them, and
health to all their flesh” (Prov 4:20-22). Now, if indeed thou wouldest
reverence the Word of the Lord, and make it thy rule and director in
all things, believe that the Word is the fear of the Lord, the Word
that standeth fast for ever; without and against which God will do
nothing, either in saving or damning of the souls of sinners. But to
conclude this,

1. Know that those that have no due regard to the Word of the Lord, and
that make it not their dread and their fear, but the rule of their life
is the lust of their flesh, the desire of their eyes, and the pride of
life, are sorely rebuked by this doctrine, and are counted the fools of
the world; for “lo, they have rejected the word of the Lord, and what
wisdom is in them?” (Jer 8:9). That there are such a people is evident,
not only by their irregular lives, but by the manifest testimony of the
Word. “As for the word of the Lord,” said they to Jeremiah, “that thou
hast spoken to us in the name of the Lord, we will not hearken unto
thee, but we will certainly do whatsoever thing goeth forth out of our
own mouth” (Jer 44:16). Was this only the temper of wicked men then? Is
not the same spirit of rebellion amongst us in our days? Doubtless
there is; for there is no new thing—“The thing that hath been, it is
that which shall be, and that which is done is that which shall be
done; and there is no new thing under the sun” (Eccl 1:9). Therefore,
as it was then, so it is with many in this day.

As for the Word of the Lord, it is nothing at all to them; their lusts,
and whatsoever proceedeth out of their own mouths, that they will do,
that they will follow. Now, such will certainly perish in their own
rebellion; for this is as the sin of witchcraft; it was the sin of
Korah and his company, and that which brought upon them such heavy
judgments; yea, and they are made a sign that thou shouldest not do as
they, for they perished (because they rejected the word, the fear of
the Lord) from among the congregation of the Lord, “and they became a
sign.” The word which thou despisest still abideth to denounce its woe
and judgment upon thee; and unless God will save such with the breath
of his word—and it is hard trusting to that—they must never see his
face with comfort (1 Sam 15:22,23; Num 26:9,10).

2. Are the words of God called by the name of the fear of the Lord? Are
they so dreadful in their receipt and sentence? Then this rebukes them
that esteem the words and things of men more than the words of God, as
those do who are drawn from their respect of, and obedience to, the
Word of God, by the pleasures or threats of men. Some there be who
verily will acknowledge the authority of the Word, yet will not stoop
their souls thereto. Such, whatever they think of themselves, are
judged by Christ to be ashamed of the Word; wherefore their state is
damnable as the other. “Whosoever,” saith he, “shall be ashamed of me
and of my words, in this adulterous and sinful generation, of him also
shall the Son of man be ashamed, when he cometh in the glory of the
Father, with the holy angels” (Mark 8:38).

3. And if these things be so, what will become of those that mock at,
and professedly contemn, the words of God, making them as a thing
ridiculous, and not to be regarded? Shall they prosper that do such
things? From the promises it is concluded that their judgment now of a
long time slumbereth not, and when it comes, it will devour them
without remedy (2 Chron 36:15). If God, I say, hath put that reverence
upon his Word as to call it the fear of the Lord, what will become of
them that do what they can to overthrow its authority, by denying it to
be his Word, and by raising cavils against its authority? Such stumble,
indeed, at the Word, being appointed thereunto, but it shall judge them
in the last day (1 Peter 2:8; John 12:48). But thus much for this.

OF SEVERAL SORTS OF FEAR OF GOD IN THE HEART OF THE CHILDREN OF MEN.


Having thus spoken of the object and rule of our fear, I should come
now to speak of fear as it is a grace of the Spirit of God in the
hearts of his people; but before I do that, I shall show you that there
are divers sorts of fear besides. For man being a reasonable creature,
and having even by nature a certain knowledge of God, hath also
naturally something of some kind of fear of God at times, which,
although it be not that which is intended in the text, yet ought to be
spoken to, that that which is not right may be distinguished from that
that is.

There is, I say, several sorts or kinds of fear in the hearts of the
sons of men, I mean besides that fear of God that is intended in the
text, and that accompanieth eternal life. I shall here make mention of
three of them. FIRST. There is a fear of God that flows even from the
light of nature. SECOND. There is a fear of God that flows from some of
his dispensations to men, which yet is neither universal nor saving.
THIRD. There is a fear of God in the heart of some men that is good and
godly, but doth not for ever abide so. To speak a little to all these,
before I come to speak of fear, as it is a grace of God in the hearts
of his children, And,

FIRST. To the first, to wit, that there is a fear of God that flows
even from the light of nature. A people may be said to do things in a
fear of God, when they act one towards another in things reasonable,
and honest betwixt man and man, not doing that to others they would not
have done to themselves. This is that fear of God which Abraham thought
the Philistines had destroyed in themselves, when he said of his wife
to Abimelech, “She is my sister.” For when Abimelech asked Abraham why
he said of his wife, She is my sister; he replied, saying, “I thought
surely the fear of God is not in this place, and they will slay me for
my wife’s sake” (Gen 20:11). I thought verily that in this place men
had stifled and choked that light of nature that is in them, at least
so far forth as not to suffer it to put them in fear, when their lusts
were powerful in them to accomplish their ends on the object that was
present before them. But this I will pass by, and come to the second
thing, namely—

SECOND. To show that there is a fear of God that flows from some of his
dispensations to men, which yet is neither universal nor saving. This
fear, when opposed to that which is saving, may be called an ungodly
fear of God. I shall describe it by these several particulars that
follow—

First. There is a fear of God that causeth a continual grudging,
discontent, and heart-risings against God under the hand of God; and
that is, when the dread of God in his coming upon men, to deal with
them for their sins, is apprehended by them, and yet by this
dispensation they have no change of heart to submit to God thereunder.
The sinners under this dispensation cannot shake God out of their mind,
nor yet graciously tremble before him; but through the unsanctified
frame that they now are in, they are afraid with ungodly fear, and so
in their minds let fly against him. This fear oftentimes took hold of
the children of Israel when they were in the wilderness in their
journey to the promised land; still they feared that God in this place
would destroy them, but not with that fear that made them willing to
submit, for their sins, to the judgment which they fear, but with that
fear that made them let fly against God. This fear showed itself in
them, even at the beginning of their voyage, and was rebuked by Moses
at the Red Sea, but it was not there, nor yet at any other place, so
subdued, but that it would rise again in them at times to the dishonour
of God, and the anew making of them guilty of sin before him (Exo
14:11-13; Num 14:1-9). This fear is that which God said he would send
before them, in the day of Joshua, even a fear that should possess the
inhabitants of the land, to wit, a fear that should arise for that
faintness of heart that they should be swallowed up of, at their
apprehending of Joshua in his approaches towards them to destroy them.
“I will send my fear before thee, and will destroy all the people to
whom thou shalt come, and I will make all thine enemies turn their
backs unto thee” (Exo 23:27). “This day,” says God, “will I begin to
put the dread of thee, and the fear of thee upon the nations that are
under the whole heaven who shall hear report of thee, and shall
tremble, and be in anguish because of thee” (Deut 2:25, 11:25).

Now this fear is also, as you here see, called anguish, and in another
place, an hornet; for it, and the soul that it falls upon, do greet
each other, as boys and bees do. The hornet puts men in fear, not so as
to bring the heart into a sweet compliance with his terror, but so as
to stir up the spirit into acts of opposition and resistance, yet
withal they flee before it. “I will send hornets before thee, which
shall drive out the Hivite,” &c. (Exo 23:28). Now this fear, whether it
be wrought by misapprehending of the judgments of God, as in the
Israelites, or otherwise as in the Canaanites, yet ungodliness is the
effect thereof, and therefore I call it an ungodly fear of God, for it
stirreth up murmurings, discontents, and heart-risings against God,
while he with his dispensations is dealing with them.

Second. There is a fear of God that driveth a man away from God—I speak
not now of the atheist, nor of the pleasurable sinner, nor yet of
these, and that fear that I spoke of just now—I speak now of such who
through a sense of sin and of God’s justice fly from him of a slavish
ungodly fear. This ungodly fear was that which possessed Adam’s heart
in the day that he did eat of the tree concerning which the Lord has
said unto him, “In the day that thou eatest thereof, thou shalt surely
die.” For then was he possessed with such a fear of God as made him
seek to hide himself from his presence. “I heard,” said he, “thy voice
in the garden, and I was afraid, because I was naked; and I hid myself”
(Gen 3:10). Mind it, he had a fear of God, but it was not godly. It was
not that that made him afterwards submit himself unto him; for that
would have kept him from not departing from him, or else have brought
him to him again, with bowed, broken, and contrite spirit. But this
fear, as the rest of his sin, managed his departing from his God, and
pursued him to provoke him still so to do; by it he kept himself from
God, by it his whole man was carried away from him. I call it ungodly
fear, because it begat in him ungodly apprehensions of his Maker;
because it confined Adam’s conscience to the sense of justice only, and
consequently to despair.

The same fear also possessed the children of Israel when they heard the
law delivered to them on Mount Sinai; as is evident, for it made them
that they could neither abide his presence nor hear his word. It drove
them back from the mountain. It made them, saith the apostle to the
Hebrews, that “they could not endure that which was commanded” (Heb
12:20). Wherefore this fear Moses rebukes, and forbids their giving way
thereto. “Fear not,” said he; but had that fear been godly, he would
have encouraged it, and not forbid and rebuke it as he did. “Fear not,”
said he, “for God is come to prove you”; they thought otherwise. “God,”
saith he, “is come to prove you, and that his fear may be before your
faces.” Therefore that fear that already had taken possession of them,
was not the fear of God, but a fear that was of Satan, of their own
misjudging hearts, and so a fear that was ungodly (Exo 20:18-20). Mark
you, here is a fear and a fear, a fear forbidden, and a fear commended;
a fear forbidden, because it engendered their hearts to bondage, and to
ungodly thoughts of God and of his word; it made them that they could
not desire to hear God speak to them any more (vv 19-21).

Many also at this day are possessed with this ungodly fear; and you may
know them by this,—they cannot abide conviction for sin, and if at any
time the word of the law, by the preaching of the word, comes near
them, they will not abide that preacher, nor such kind of sermons any
more. They are, as they deem, best at ease, when furthest off of God,
and of the power of his word. The word preached brings God nearer to
them than they desire he should come, because whenever God comes near,
their sins by him are manifest, and so is the judgment too that to them
is due. Now these not having faith in the mercy of God through Christ,
nor that grace that tendeth to bring them to him, they cannot but think
of God amiss, and their so thinking of him makes them say unto him,
“Depart from us, for we desire not the knowledge of thy ways” (Job
21:14). Wherefore their wrong thoughts of God beget in them this
ungodly fear; and again, this ungodly fear doth maintain in them the
continuance of these wrong and unworthy thoughts of God, and therefore,
through that devilish service wherewith they strengthen one another,
the sinner, without a miracle of grace prevents him, is drowned in
destruction and perdition.

It was this ungodly fear of God that carried Cain from the presence of
God into the land of Nod, and that put him there upon any carnal
worldly business, if perhaps he might by so doing stifle convictions of
the majesty and justice of God against his sin, and so live the rest of
his vain life in the more sinful security and fleshly ease. This
ungodly fear is that also which Samuel perceived at the people’s
apprehension of their sin, to begin to get hold of their hearts;
wherefore he, as Moses before him, quickly forbids their entertaining
of it. “Fear not,” said he, “ye have done all this wickedness, yet turn
not aside from following the Lord.” For to turn them aside from
following of him, was the natural tendency of this fear. “But fear
not,” said he, that is, with that fear that tendeth to turn you aside.
Now, I say, the matter that this fear worketh upon, as in Adam, and the
Israelites mentioned before, was their sin. You have sinned, says he,
that is true, yet turn not aside, yet fear not with that fear that
would make you so do (1 Sam 12:20). Note by the way, sinner, that when
the greatness of thy sins, being apprehended by thee, shall work in
thee that fear of God, as shall incline thy heart to fly from him, thou
art possessed with a fear of God that is ungodly, yea, so ungodly, that
not any of thy sins for heinousness may be compared therewith, as might
be made manifest in many particulars, but Samuel having rebuked this
fear, presently sets before the people another, to wit, the true fear
of God; “fear the Lord,” says he, “serve him—with all your heart” (v
24). And he giveth them this encouragement so to do, “for the Lord will
not forsake his people.” This ungodly fear is that which you read of in
Isaiah 2, and in many other places, and God’s people should shun it, as
they would shun the devil, because its natural tendency is to forward
the destruction of the soul in which it has taken possession.[8]

Third. There is a fear of God, which, although it hath not in it that
power as to make men flee from God’s presence, yet it is ungodly,
because, even while they are in the outward way of God’s ordinances,
their hearts are by it quite discouraged from attempting to exercise
themselves in the power of religion. Of this sort are they which dare
not cast off the hearing, reading, and discourse of the word as others;
no, nor the assembly of God’s children for the exercise of other
religious duties, for their conscience is convinced this is the way and
worship of God. But yet their heart, as I said, by this ungodly fear,
is kept from a powerful gracious falling in with God. This fear takes
away their heart from all holy and godly prayer in private, and from
all holy and godly zeal for his name in public, and there be many
professors whose hearts are possessed with this ungodly fear of God;
and they are intended by the slothful one. He was a servant, a servant
among the servants of God, and had gifts and abilities given him,
therewith to serve Christ, as well as his fellows, yea, and was
commanded too, as well as the rest, to occupy till his master came. But
what does he? Why, he takes his talent, the gift that he was to lay out
for his master’s profit, and puts it in a napkin, digs a hole in the
earth, and hides his lord’s money, and lies in a lazy manner at
to-elbow all his days, not out of, but in his lord’s vineyard;[9] for
he came among the servants also at last. By which it is manifest that
he had not cast off his profession, but was slothful and negligent
while he was in it. But what was it that made him thus slothful? What
was it that took away his heart, while he was in the way, and that
discouraged him from falling in with the power and holy practice of
religion according to the talent he received? Why, it was this, he gave
way to an ungodly fear of God, and that took away his heart from the
power of religious duties. “Lord,” said he, “behold, here is thy pound,
which I have kept, laid up in a napkin, for I feared thee.” Why, man,
doth the fear of God make a man idle and slothful? No, no; that is, if
it be right and godly. This fear was therefore evil fear; it was that
ungodly fear of God which I have here been speaking of. For I feared
thee, or as Matthew hath it, “for I was afraid.” Afraid of what? Of
Christ, “that he was an hard man, reaping where he sowed not, and
gathering where he had not strawed.” This his fear, being ungodly, made
him apprehend of Christ contrary to the goodness of his nature, and so
took away his heart from all endeavours to be doing of that which was
pleasing in his sight (Luke 19:20; Matt 25:24, 25). And thus do all
those that retain the name and show of religion, but are neglecters as
to the power and godly practice of it. These will live like dogs and
swine in the house; they pray not, they watch not their hearts, they
pull not their hands out of their bosoms to work, they do not strive
against their lusts, nor will they ever resist unto blood, striving
against sin; they cannot take up their cross, or improve what they have
to God’s glory. Let all men therefore take heed of this ungodly fear,
and shun it as they shun the devil, for it will make them afraid where
no fear is. It will tell them that there is a lion in the street, the
unlikeliest place in the world for such a beast to be in; it will put a
vizard upon the face of God, most dreadful and fearful to behold, and
then quite discourage the soul as to his service; so it served the
slothful servant, and so it will serve thee, poor sinner, if thou
entertainest it, and givest way thereto. But,

Fourth. This ungodly fear of God shows itself also in this. It will not
suffer the soul that is governed thereby to trust only to Christ for
justification of life, but will bend the powers of the soul to trust
partly to the works of the law. Many of the Jews were, in the time of
Christ and his apostles, possessed with this ungodly fear of God, for
they were not as the former, to wit, as the slothful servant, to
receive a talent and hide it in the earth in a napkin, but they were an
industrious people, they followed after the law of righteousness, they
had a zeal of God and of the religion of their fathers; but how then
did they come to miscarry? Why, their fear of God was ungodly; it would
not suffer them wholly to trust to the righteousness of faith, which is
the imputed righteousness of Christ. They followed after the law of
righteousness, but attained not to the law of righteousness. Wherefore?
because they sought it not by faith, but as it were by the works of the
law. But what was it that made them join their works of the law with
Christ, but their unbelief, whose foundation was ignorance and fear?
They were afraid to venture all in one bottom, they thought two strings
to one bow would be best, and thus betwixt two stools they came to the
ground. And hence, to fear and to doubt, are put together as being the
cause one of another; yea, they are put ofttimes the one for the other;
thus ungodly fear for unbelief: “Be not afraid, only believe,” and
therefore he that is overruled and carried away with this fear, is
coupled with the unbeliever that is thrust out from the holy city among
the dogs. But the fearful and unbelievers, and murderers are without
(Rev 21:8). “The fearful and unbelieving,” you see, are put together;
for indeed fear, that is, this ungodly fear, is the ground of unbelief,
or, if you will, unbelief is the ground of fear, this fear: but I stand
not upon nice distinctions. This ungodly fear hath a great hand in
keeping of the soul from trusting only to Christ’s righteousness for
justification of life.

Fifth. This ungodly fear of God is that which will put men upon adding
to the revealed will of God their own inventions, and their own
performances of them, as a means to pacify the anger of God. For the
truth is, where this ungodly fear reigneth, there is no end of law and
duty. When those that you read of in the book of Kings were destroyed
by the lions, because they had set up idolatry in the land of Israel,
they sent for a priest from Babylon that might teach them the manner of
the God of the land; but behold when they knew it, being taught it by
the priest, yet their fear would not suffer them to be content with
that worship only. “They feared the Lord,” saith the text, “and served
their own gods.” And again, “So these nations feared the Lord, and
served their graven images” (2 Kings 17). It was this fear also that
put the Pharisees upon inventing so many traditions, as the washing of
cups, and beds, and tables, and basins, with abundance of such other
like gear,[10] none knows the many dangers that an ungodly fear of God
will drive a man into (Mark 7). How has it racked and tortured the
Papists for hundreds of years together! for what else is the cause but
this ungodly fear, at least in the most simple and harmless of them, of
their penances, as creeping to the cross, going barefoot on pilgrimage,
whipping themselves, wearing of sackcloth, saying so many
Pater-nosters, so many Ave-marias, making so many confessions to the
priest, giving so much money for pardons, and abundance of other the
like, but this ungodly fear of God? For could they be brought to
believe this doctrine, that Christ was delivered for our offences, and
raised again for our justification, and to apply it by faith with godly
boldness to their own souls, this fear would vanish, and so
consequently all those things with which they so needlessly and
unprofitably afflicted themselves, offend God, and grieve his people.
Therefore, gentle reader, although my text doth bid that indeed thou
shouldest fear God, yet it includeth not, nor accepteth of any fear;
no, not of any [or every] fear of God. For there is, as you see, a fear
of God that is ungodly, and that is to be shunned as their sin.
Wherefore thy wisdom and thy care should be, to see and prove thy fear
to be godly, which shall be the next thing that I shall take in hand.

THIRD. The third thing that I am to speak to is, that there is a fear
of God in the heart of some men that is good and godly, but yet doth
not for ever abide so. Or you may take it thus—There is a fear of God
that is godly but for a time. In my speaking to, and opening of this to
you, I shall observe this method. First. I shall show you what this
fear is. Second. I shall show you by whom or what this fear is wrought
in the heart. Third. I shall show you what this fear doth in the soul.
And, Fourth, I shall show you when this fear is to have an end.

First. For the first, this fear is an effect of sound awakenings by the
word of wrath which begetteth in the soul a sense of its right to
eternal damnation; for this fear is not in every sinner; he that is
blinded by the devil, and that is not able to see that his state is
damnable, he hath not this fear in his heart, but he that is under the
powerful workings of the word of wrath, as God’s elect are at first
conversion, he hath this godly fear in his heart; that is, he fears
that that damnation will come upon him, which by the justice of God is
due unto him, because he hath broken his holy law. This is the fear
that made the three thousand cry out, “Men and brethren, what shall we
do?” and that made the jailer cry out, and that with great trembling of
soul, “Sirs, what must I do to be saved?” (Acts 2, 16). The method of
God is to kill and make alive, to smite and then heal; when the
commandment came to Paul, sin revived, and he died, and that law which
was ordained to life, he found to be unto death; that is, it passed a
sentence of death upon him for his sins, and slew his conscience with
that sentence. Therefore from that time that he heard that word, “Why
persecutest thou me?” which is all one as if he had said, Why dost thou
commit murder? he lay under the sentence of condemnation by the law,
and under this fear of that sentence in his conscience. He lay, I say,
under it, until that Ananias came to him to comfort him, and to preach
unto him the forgiveness of sin (Acts 9). The fear therefore that now I
call godly, it is that fear which is properly called the fear of
eternal damnation for sin, and this fear, at first awakening, is good
and godly, because it ariseth in the soul from a true sense of its very
state. Its state by nature is damnable, because it is sinful, and
because he is not one that as yet believeth in Christ for remission of
sins: “He that believeth not shall be damned.”—“He that believeth not
is condemned already, and the wrath of God abideth on him” (Mark 16:16;
John 3:18,36). The which when the sinner at first begins to see, he
justly fears it; I say, he fears it justly, and therefore godly,
because by this fear he subscribes to the sentence that is gone out
against him for sin.

Second. By whom or by what is this fear wrought in the heart? To this I
shall answer in brief. It is wrought in the heart by the Spirit of God,
working there at first as a spirit of bondage, on purpose to put us in
fear. This Paul insinuateth, saying, “Ye have not received the spirit
of bondage again to fear” (Rom 8:15). He doth not say, Ye have not
received the spirit of bondage; for that they had received, and that to
put them in fear, which was at their first conversion, as by the
instances made mention of before is manifest; all that he says is, that
they had not received it again, that is, after the Spirit, as a spirit
of adoption, is come; for then, as a spirit of bondage, it cometh no
more. It is then the Spirit of God, even the Holy Ghost, that
convinceth us of sin, and so of our damnable state because of sin (John
16:8,9). For it cannot be that the Spirit of God should convince us of
sin, but it must also show us our state to be damnable because of it,
especially if it so convinceth us, before we believe, and that is the
intent of our Lord in that place, “of sin,” and so of their damnable
state by sin, because they believe not on me. Therefore the Spirit of
God, when he worketh in the heart as a spirit of bondage, he doth it by
working in us by the law, “for by the law is the knowledge of sin” (Rom
3:20). And he, in this his working, is properly called a spirit of
bondage.

1. Because by the law he shows us that indeed we are in bondage to the
law, the devil, and death and damnation; for this is our proper state
by nature, though we see it not until the Spirit of God shall come to
reveal this our state of bondage unto our own senses by revealing to us
our sins by the law.

2. He is called, in this his working, “the spirit of bondage,” because
he here also holds us; to wit, in this sight and sense of our
bondage-state, so long as is meet we should be so held, which to some
of the saints is a longer, and to some a shorter time. Paul was held in
it three days and three nights, but the jailer and the three thousand,
so far as can be gathered, not above an hour; but some in these later
times are so held for days and months, if not years.[11] But, I say,
let the time be longer or shorter, it is the Spirit of God that holdeth
him under this yoke; and it is good that a man should be in HIS time
held under it, as is that saying of the lamentation, “It is good for a
man that he bear the yoke in his youth” (Lam 3:27). That is, at his
first awakening; so long as seems good to this Holy Spirit to work in
this manner by the law. Now, as I said, the sinner at first is by the
Spirit of God held in this bondage, that is, hath such a discovery of
his sin and of his damnation for sin made to him, and also is held so
fast under the sense thereof, that it is not in the power of any man,
nor yet of the very angels in heaven, to release him or set him free,
until the Holy Spirit changeth his ministration, and comes in the sweet
and peaceable tidings of salvation by Christ in the gospel to his poor,
dejected, and afflicted conscience.

Third. I now come to show you what this fear doth in the soul. Now,
although this godly fear is not to last always with us, as I shall
further show you anon, yet it greatly differs from that which is wholly
ungodly of itself, both because of the author, and also of the effects
of it. Of the author I have told you before; I now shall tell you what
it doth.

1. This fear makes a man judge himself for sin, and to fall down before
God with a broken mind under this judgment; the which is pleasing to
God, because the sinner by so doing justifies God in his saying, and
clears him in his judgment (Psa 51:1-4).

2. As this fear makes a man judge himself, and cast himself down at
God’s foot, so it makes him condole and bewail his misery before him,
which is also well-pleasing in his sight: “I have surely heard Ephraim
bemoaning himself,” saying, “Thou hast chastised me, and I was
chastised, as a bullock unaccustomed to the yoke,” &c. (Jer 31:18,19).

3. This fear makes a man lie at God’s foot, and puts his mouth in the
dust, if so be there may be hope. This also is well-pleasing to God,
because now is the sinner as nothing, and in his own eyes less than
nothing, as to any good or desert: “He sitteth alone and keepeth
silence,” because he hath now this yoke upon him; “he putteth his mouth
in the dust, if so be there may be hope” (Lam 3:28,29).

4. This fear puts a man upon crying to God for mercy, and that in most
humble manner; now he sensibly cries, now he dejectedly cries, now he
feels and cries, now he smarts and criest out, “God be merciful to me a
sinner” (Luke 18:13).

5. This fear makes a man that he cannot accept of that for support and
succour which others that are destitute thereof will take up, and be
contented with. This man must be washed by God himself, and cleansed
from his sin by God himself (Psa 51).

6. Therefore this fear goes not away until the Spirit of God doth
change his ministration as to this particular, in leaving off to work
now by the law, as afore, and coming to the soul with the sweet word of
promise of life and salvation by Jesus Christ. Thus far this fear is
godly, that is, until Christ by the Spirit in the gospel is revealed
and made over unto us, and no longer.

Thus far this fear is godly, and the reason why it is godly is because
the groundwork of it is good. I told you before what this fear is;
namely, it is the fear of damnation. Now the ground for this fear is
good, as is manifest by these particulars. 1. The soul feareth
damnation, and that rightly, because it is in its sins. 2. The soul
feareth damnation rightly, because it hath not faith in Christ, but is
at present under the law. 3. The soul feareth damnation rightly now,
because by sin, the law, and for want of faith, the wrath of God
abideth on it. But now, although thus far this fear of God is good and
godly, yet after Christ by the Spirit in the word of the gospel is
revealed to us, and we made to accept of him as so revealed and offered
to us by a true and living faith; this fear, to wit, of damnation, is
no longer good, but ungodly. Nor doth the Spirit of God ever work it in
us again. Now we do not receive the spirit of bondage again to fear,
that is to say, to fear damnation, but we have received the spirit of
adoption, whereby we cry, Father, Father. But I would not be mistaken,
when I say, that this fear is no longer godly. I do not mean with
reference to the essence and habit of it, for I believe it is the same
in the seed which shall afterwards grow up to a higher degree, and into
a more sweet and gospel current and manner of working, but I mean
reference to this act of fearing damnation, I say it shall never by the
Spirit be managed to that work; it shall never bring forth that fruit
more. And my reasons are,

[Reasons why the Spirit of God cannot work this ungodly fear.]

1. Because that the soul by closing through the promise, by the Spirit,
with Jesus Christ, is removed off of that foundation upon which it
stood when it justly feared damnation. It hath received now forgiveness
of sin, it is now no more under the law, but in Jesus Christ by faith;
there is “therefore now no condemnation to it” (Acts 26:18; Rom 6:14,
8:1). The groundwork, therefore, being now taken away, the Spirit
worketh that fear no more.

2. He cannot, after he hath come to the soul as a spirit of adoption,
come again as a spirit of bondage to put the soul into his first fear;
to wit, a fear of eternal damnation, because he cannot say and unsay,
do and undo. As a spirit of adoption he told me that my sins were
forgiven me, that I was included in the covenant of grace, that God was
my Father through Christ, that I was under the promise of salvation,
and that this calling and gift of God to me is permanent, and without
repentance. And do you think, that after he hath told me this, and
sealed up the truth of it to my precious soul, that he will come to me,
and tell me that I am yet in my sins, under the curse of the law and
the eternal wrath of God? No, no, the word of the gospel is not yea,
yea; nay, nay. It is only yea, and amen; it is so, “as God is true” (2
Cor 1:17-20).

3. The state therefore of the sinner being changed, and that, too, by
the Spirit’s changing his dispensation, leaving off to be now as a
spirit of bondage to put us in fear, and coming to our heart as the
spirit of adoption to make us cry, Father, Father, he cannot go back to
his first work again; for if so, then he must gratify, yea, and also
ratify, that profane and popish doctrine, forgiven to-day, unforgiven
to-morrow—a child of God to-day, a child of hell to-morrow; but what
saith the Scriptures? “Now therefore ye are no more strangers and
foreigners, but fellow-citizens with the saints, and of the household
of God; and are built upon the foundation of the apostles and prophets,
Jesus Christ himself being the chief corner stone; in whom all the
building fitly framed together groweth unto an holy temple in the Lord;
in whom ye also are builded together for an habitation of God through
the Spirit” (Eph 2:19-22).

Object. But this is contrary to my experience. Why, Christian, what is
thy experience? Why, I was at first, as you have said, possessed with a
fear of damnation, and so under the power of the spirit of bondage.
Well said, and how was it then? Why, after some time of continuance in
these fears, I had the spirit of adoption sent to me to seal up to my
soul the forgiveness of sins, and so he did; and was also helped by the
same Spirit, as you have said, to call God Father, Father. Well said,
and what after that? Why, after that I fell into as great fears as ever
I was in before.[12]

Answ. All this may be granted, and yet nevertheless what I have said
will abide a truth; for I have not said that after the spirit of
adoption is come, a Christian shall not again be in as great fears, for
he may have worse than he had at first; but I say, that after the
spirit of adoption is come, the spirit of bondage, as such, is sent of
God no more, to put us into those fears. For, mark, for we “have not
received the spirit of bondage again to fear.” Let the word be true,
whatever thy experience is. Dost thou not understand me?

After the Spirit of God has told me, and also helped me to believe it,
that the Lord for Christ’s sake hath forgiven mine iniquities: he tells
me no more that they are not forgiven. After the Spirit of God has
helped me, by Christ, to call God my Father, he tells me no more that
the devil is my father. After he hath told me that I am not under the
law, but under grace, he tells me no more that I am not under grace,
but under the law, and bound over by it, for my sins, to the wrath and
judgment of God; but this is the fear that the Spirit, as a spirit of
bondage, worketh in the soul at first.

Quest. Can you give me further reason yet to convict me of the truth of
what you say?

Answ. Yes.

1. Because as the Spirit cannot give himself the lie, so he cannot
overthrow his own order of working, nor yet contradict that testimony
that his servants, by his inspiration, hath given of his order of
working with them. But he must do the first, if he saith to us—and that
after we have received his own testimony, that we are under grace—that
yet we are under sin, the law, and wrath.

And he must do the second, if—after he hath gone through the first work
on us as a spirit of bondage, to the second as a spirit of adoption—he
should overthrow as a spirit of bondage again what before he had built
as a spirit of adoption.

And the third must therefore needs follow, that is, he overthroweth the
testimony of his servants; for they have said, that now we receive the
spirit of bondage again to fear no more; that is, after that we by the
Holy Ghost are enabled to call God Father, Father.

2. This is evident also, because the covenant in which now the soul is
interested abideth, and is everlasting, not upon the supposition of my
obedience, but upon the unchangeable purpose of God, and the efficacy
of the obedience of Christ, whose blood also hath confirmed it. It is
“ordered in all things, and sure,” said David; and this, said he, “is
all my salvation” (2 Sam 23:5). The covenant then is everlasting in
itself, being established upon so good a foundation, and therefore
standeth in itself everlastingly bent for the good of them that are
involved in it. Hear the tenor of the covenant, and God’s attesting of
the truth thereof—“This is the covenant that I will make with the house
of Israel, after those days, saith the Lord; I will put my laws into
their mind, and write them in their hearts; and I will be to them a
God, and they shall be to me a people; and they shall not teach every
man his neighbour, and every man his brother, saying, Know the Lord;
for all shall know me, from the least to the greatest; for I will be
merciful to their unrighteousness, and their sins and their iniquities
I will remember no more” (Heb 8:10-12). Now if God will do thus unto
those that he hath comprised in his everlasting covenant of grace, then
he will remember their sins no more, that is, unto condemnation—for so
it is that he doth forget them; then cannot the Holy Ghost, who also is
one with the Father and the Son, come to us again, even after we are
possessed with these glorious fruits of this covenant, as a spirit of
bondage, to put us in fear of damnation.

3. The Spirit of God, after it has come to me as a spirit of adoption,
can come to me no more as a spirit of bondage, to put me in fear, that
is, with my first fears; because, by that faith that he, even he
himself, hath wrought in me, to believe and call God “Father, Father,”
I am united to Christ, and stand no more upon mine own legs, in mine
own sins, or performances; but in his glorious righteousness before
him, and before his Father; but he will not cast away a member of his
body, of his flesh, and of his bones; nor will he, that the Spirit of
God should come as a spirit of bondage to put him into a grounded fear
of damnation, that standeth complete before God in the righteousness of
Christ; for that is an apparent contradiction.[13]

Quest. But may it not come again as a spirit of bondage, to put me into
my first fears for my good?

Answ. The text saith the contrary; for we “have not received the spirit
of bondage again to fear.” Nor is God put to it for want of wisdom, to
say and unsay, do and undo, or else he cannot do good. When we are
sons, and have received the adoption of children, he doth not use to
send the spirit after that to tell us we are slaves and heirs of
damnation, also that we are without Christ, without the promise,
without grace, and without God in the world; and yet this he must do if
it comes to us after we have received him as a spirit of adoption, and
put us, as a spirit of bondage, in fear as before.

[This ungodly fear wrought by the spirit of the devil.]

Quest. But by what spirit is it then that I am brought again into
fears, even into the fears of damnation, and so into bondage?

Answ. By the spirit of the devil, who always labours to frustrate the
faith, and hope, and comfort of the godly.

Quest. How doth that appear?

Answ. 1. By the groundlessness of such fears. 2. By the
unseasonableness of them. 3. By the effects of them.

1. By the groundlessness of such fears. The ground is removed; for a
grounded fear of damnation is this—I am yet in my sins, in a state of
nature, under the law, without faith, and so under the wrath of God.
This, I say, is the ground of the fear of damnation, the true ground to
fear it; but now the man that we are talking of, is one that hath the
ground of this fear taken away by the testimony and seal of the spirit
of adoption. He is called, justified, and has, for the truth of this
his condition, received the evidence of the spirit of adoption, and
hath been thereby enabled to call God “Father, Father.” Now he that
hath received this, has the ground of the fear of damnation taken from
him; therefore his fear, I say, being without ground, is false, and so
no work of the Spirit of God.

2. By the unseasonableness of them. This spirit always comes too late.
It comes after the spirit of adoption is come. Satan is always for
being too soon or too late. If he would have men believe they are
children, he would have them believe it while they are slaves, slaves
to him and their lusts. If he would have them believe they are slaves,
it is when they are sons, and have received the spirit of adoption, and
the testimony, by that, of their sonship before. And this evil is
rooted even in his nature—“He is a liar, and the father of it”; and his
lies are not known to saints more than in this, that he labours always
to contradict the work and order of the Spirit of truth (John 8).

3. It also appears by the effects of such fears. For there is a great
deal of difference betwixt the natural effects of these fears which are
wrought indeed by the spirit of bondage, and those which are wrought by
the spirit of the devil afterwards. The one, to wit, the fears that are
wrought by the spirit of bondage, causeth us to confess the truth, to
wit, that we are Christless, graceless, faithless, and so at present;
that is, while he is so working in a sinful and damnable case; but the
other, to wit, the spirit of the devil, when he comes, which is after
the spirit of adoption is come, he causeth us to make a lie; that is,
to say we are Christless, graceless, and faithless. Now this, I say, is
wholly, and in all part of it, a lie, and HE is the father of it.

Besides, the direct tendency of the fear that the Spirit of God, as a
spirit of bondage, worketh in the soul, is to cause us to come
repenting home to God by Jesus Christ, but these latter fears tend
directly to make a man, he having first denied the work of God, as he
will, if he falleth in with them, to run quite away from God, and from
his grace to him in Christ, as will evidently appear if thou givest but
a plain and honest answer to these questions following.

[This fear driveth a man from God.]

Quest. 1. Do not these fears make thee question whether there was ever
a work of grace wrought in thy soul? Answ. Yes, verily, that they do.
Quest. 2. Do not these fears make thee question whether ever thy first
fears were wrought by the Holy Spirit of God? Answ. Yes, verily, that
they do. Quest. 3. Do not these fears make thee question whether ever
thou hast had, indeed, any true comfort from the Word and Spirit of
God? Answ. Yes, verily, that they do. Quest. 4. Dost thou not find
intermixed with these fears plain assertions that thy first comforts
were either from thy fancy, or from the devil, and a fruit of his
delusions? Answ. Yes, verily, that I do. Quest. 5. Do not these fears
weaken thy heart in prayer? Answ. Yes, that they do. Quest. 6. Do not
these fears keep thee back from laying hold of the promise of salvation
by Jesus Christ? Answ. Yes; for I think if I were deceived before, if I
were comforted by a spirit of delusion before, why may it not be so
again? so I am afraid to take hold of the promise. Quest. 7. Do not
these fears tend to the hardening of thy heart, and to the making of
thee desperate? Answ. Yes, verily, that they do. Quest. 8. Do not these
fears hinder thee from profiting in hearing or reading of the Word?
Answ. Yes, verily, for still whatever I hear or read, I think nothing
that is good belongs to me. Quest. 9. Do not these fears tend to the
stirring up of blasphemies in thy heart against God? Answ. Yes, to the
almost distracting of me. Quest. 10. Do not these fears make thee
sometimes think, that it is in vain for thee to wait upon the Lord any
longer? Answ. Yes, verily; and I have many times almost come to this
conclusion, that I will read, pray, hear, company with God’s people, or
the like, no longer.

Well, poor Christian, I am glad that thou hast so plainly answered me;
but, prithee, look back upon thy answer. How much of God dost thou
think is in these things? how much of his Spirit, and the grace of his
Word? Just none at all; for it cannot be that these things can be the
true and natural effects of the workings of the Spirit of God: no, not
as a spirit of bondage. These are not his doings. Dost thou not see the
very paw of the devil in them; yea, in every one of thy ten
confessions? Is there not palpably high wickedness in every one of the
effects of this fear? I conclude, then, as I began, that the fear that
the spirit of God, as a spirit of bondage, worketh, is good and godly,
not only because of the author, but also because of the ground and
effects; but yet it can last no longer as such, as producing the
aforesaid conclusion, than till the Spirit, as the spirit of adoption,
comes; because that then the soul is manifestly taken out of the state
and condition into which it had brought itself by nature and sin, and
is put into Christ, and so by him into a state of life and blessedness
by grace. Therefore, if first fears come again into thy soul, after
that the spirit of adoption hath been with thee, know they come not
from the Spirit of God, but apparently from the spirit of the devil,
for they are a lie in themselves, and their effects are sinful and
devilish.

Object. But I had also such wickedness as those in my heart at my first
awakening, and therefore, by your argument, neither should that be but
from the devil.

Answ. So far forth as such wickedness was in thy heart, so far did the
devil and thine own heart seek to drive thee to despair, and drown thee
there; but thou hast forgot the question; the question is not whether
then thou wast troubled with such iniquities, but whether thy fears of
damnation at that time were not just and good, because grounded upon
thy present condition, which was, for that thou wast out of Christ, in
thy sins, and under the curse of the law; and whether now, since the
spirit of adoption is come unto thee, and hath thee, and hath done that
for thee as hath been mentioned; I say, whether thou oughtest for
anything whatsoever to give way to the same fear, from the same ground
of damnation; it is evident thou oughtest not, because the ground, the
cause, is removed.

Object. But since I was sealed to the day of redemption, I have
grievously sinned against God, have not I, therefore, cause to fear, as
before? may not, therefore, the spirit of bondage be sent again to put
me in fear, as at first? Sin was the first cause, and I have sinned
now.

Answ. No, by no means; for we have not received the spirit of bondage
again to fear; that is, God hath not given it us, “for God hath not
given us the spirit of fear; but of power, and of love, and of a sound
mind” (2 Tim 1:7). If, therefore, our first fears come upon us again,
after that we have received at God’s hands the spirit of love, of
power, and of a sound mind, it is to be refused, though we have
grievously sinned against our God. This is manifest from 1 Samuel
12:20; “Fear not; ye have done all this wickedness.” That is, not with
that fear which would have made them fly from God, as concluding that
they were not now his people. And the reason is, because sin cannot
dissolve the covenant into which the sons of God, by his grace, are
taken. “If his children forsake my law, and walk not in my judgments;
if they break my statutes, and keep not my commandments; then will I
visit their transgressions with the rod, and their iniquity with
stripes. Nevertheless, my loving-kindness will I not utterly take from
him, nor suffer my faithfulness to fail” (Psa 89:30-33). Now, if sin
doth not dissolve the covenant; if sin doth not cast me out of this
covenant, which is made personally with the Son of God, and into the
hands of which by the grace of God I am put, then ought I not, though I
have sinned, to fear with my first fears.

Sin, after that the spirit of adoption is come, cannot dissolve the
relation of Father and son, of Father and child. And this the church
did rightly assert, and that when her heart was under great hardness,
and when she had the guilt of erring from his ways, saith she.
“Doubtless thou art our Father” (Isa 63:16,17). Doubtless thou art,
though this be our case, and though Israel should not acknowledge us
for such.

That sin dissolveth not the relation of Father and son is further
evident—“When the fulness of the time was come, God sent forth his Son,
made of a woman, made under the law, to redeem them that were under the
law, that we might receive the adoption of sons. And because ye are
sons, God hath sent forth the Spirit of his Son into your hearts,
crying, [Abba, or] Father, Father.” Now mark, “wherefore thou art no
more a servant”; that is, no more under the law of death and damnation,
“but a son; and if a son, then an heir of God through Christ” (Gal
4:4-7).

Suppose a child doth grievously transgress against and offend his
father, is the relation between them therefore dissolved? Again,
suppose the father should scourge and chasten the son for such offence,
is the relation between them therefore dissolved? Yea, suppose the
child should now, through ignorance, cry, and say, This man is now no
more my father; is he, therefore, now no more his father? Doth not
everybody see the folly of such arguings? Why, of the same nature is
that doctrine that saith, that after we have received the spirit of
adoption, that the spirit of bondage is sent to us again to put us in
fear of eternal damnation.

Know then that thy sin, after thou hast received the spirit of adoption
to cry unto God, Father, Father, is counted the transgression of a
child, not of a slave, and that all that happeneth to thee for that
transgression is but the chastisement of a father—and “what son is he
whom the father chasteneth not?” It is worth your observation, that the
Holy Ghost checks those who, under their chastisements for sin, forget
to call God their Father—“Ye have,” said Paul, “forgotten the
exhortation which speaketh unto you as unto children, My son, despise
not thou the chastening of the Lord, nor faint when thou art rebuked of
him.” Yea, observe yet further, that God’s chastising of his children
for their sin, is a a sign of grace and love, and not of his wrath, and
thy damnation; therefore now there is no ground for the aforesaid
fear—“For whom the Lord loveth he chasteneth, and scourgeth every son
whom he receiveth” (Heb 12). Now, if God would not have those that have
received the Spirit of the Son, however he chastises them, to forget
the relation that by the adoption of sons they stand in to God, if he
checks them that do forget it, when his rod is upon their backs for
sin, then it is evident that those fears that thou hast under a colour
of the coming again of the Spirit, as a spirit of bondage, to put thee
in fear of eternal damnation, is nothing else but Satan disguised, the
better to play his pranks upon thee.

I will yet give you two or three instances more, wherein it will be
manifest that whatever happeneth to thee, I mean as a chastisement for
sin, after the spirit of adoption is come, thou oughtest to hold fast
by faith the relation of Father and son. The people spoken of by Moses
are said to have lightly esteemed the rock of their salvation, which
rock is Jesus Christ, and that is a grievous sin indeed, yet, saith he,
“Is not God thy Father that hath bought thee?” and then puts them upon
considering the days of old (Deut 32:6). They in the prophet Jeremiah
had played the harlot with many lovers, and done evil things as they
could; and, as another scripture hath it, gone a-whoring from under
their God, yet God calls to them by the prophet, saying, “Wilt thou not
from this time cry unto me, My Father, thou art the guide of my youth?”
(Jer 3:4). Remember also that eminent text made mention of in 1 Samuel
12:20, “Fear not; ye have done all this wickedness”; and labour to
maintain faith in thy soul, of thy being a child, it being true that
thou hast received the spirit of adoption before, and so that thou
oughtest not to fall under thy first fears, because the ground is taken
away, of thy eternal damnation.

Now, let not any, from what hath been said, take courage to live loose
lives, under a supposition that once in Christ, and ever in Christ, and
the covenant cannot be broken, nor the relation of Father and child
dissolved; for they that do so, it is evident, have not known what it
is to receive the spirit of adoption. It is the spirit of the devil in
his own hue that suggesteth this unto them, and that prevaileth with
them to do so. Shall we do evil that good may come? shall we sin that
grace may abound? or shall we be base in life because God by grace hath
secured us from wrath to come? God forbid; these conclusions betoken
one void of the fear of God indeed, and of the spirit of adoption too.
For what son is he, that because the father cannot break the relation,
nor suffer sin to do it—that is, betwixt the Father and him—that will
therefore say, I will live altogether after my own lusts, I will labour
to be a continual grief to my Father?

[Considerations to prevent such temptations.]

Yet lest the devil (for some are “not ignorant of his devices” ),
should get an advantage against some of the sons, to draw them away
from the filial fear of their Father, let me here, to prevent such
temptations, present such with these following considerations.

First. Though God cannot, will not, dissolve the relation which the
spirit of adoption hath made betwixt the Father and the Son, for any
sins that such do commit, yet he can, and often doth, take away from
them the comfort of their adoption, not suffering children while
sinning to have the sweet and comfortable sense thereof on their
hearts. He can tell how to let snares be round about them, and sudden
fear trouble them. He can tell how to send darkness that they may not
see, and to let abundance of waters cover them (Job 22:10,11).

Second. God can tell how to hide his face from them, and so to afflict
them with that dispensation, that it shall not be in the power of all
the world to comfort them. “When he hideth his face, who then can
behold him?” (Job 23:8,9, 34:29).

Third. God can tell how to make thee again to possess the sins that he
long since hath pardoned, and that in such wise that things shall be
bitter to thy soul. “Thou writest bitter things against me,” says Job,
“and makest me to possess the iniquities of my youth.” By this also he
once made David groan and pray against it as an insupportable
affliction (Job 13:26; Psa 25:7).

Fourth. God can lay thee in the dungeon in chains, and roll a stone
upon thee, he can make thy feet fast in the stocks, and make thee a
gazing-stock to men and angels (Lam 3:7,53,55; Job 13:27; Nahum 3:6).

Fifth. God can tell how to cause to cease the sweet operations and
blessed influences of his grace in thy soul, and to make those gospel
showers that formerly thou hast enjoyed to become now to thee nothing
but powder and dust (Psa 51; Deut 28:24).

Sixth. God can tell how to fight against thee “with the sword of his
mouth,” and to make thee a butt for his arrows; and this is a
dispensation most dreadful (Rev 2:16; Job 6:4; Psa 38:2-5).

Seventh. God can tell how so to bow thee down with guilt and distress
that thou shalt in no wise be able to lift up thy head (Psa 40:12).

Eighth. God can tell how to break thy bones, and to make thee by reason
of that to live in continual anguish of spirit: yea, he can send a fire
into thy bones that shall burn, and none shall quench it (Psa 51:8; Lam
3:4, 1:13; Psa 102:3; Job 30:30).

Ninth. God can tell how to lay thee aside, and make no use of thee as
to any work for him in thy generation. He can throw thee aside “as a
broken vessel” (Psa 31:12; Eze 44:10-13).

Tenth. God can tell how to kill thee, and to take thee away from the
earth for thy sins (1 Cor 11:29-32).

Eleventh. God can tell how to plague thee in thy death, with great
plagues, and of long continuance (Psa 78:45; Deut 28).

Twelfth. What shall I say? God can tell how to let Satan loose upon
thee; when thou liest a dying he can license him then to assault thee
with great temptations, he can tell how to make thee possess the guilt
of all thy unkindness towards him, and that when thou, as I said, art
going out of the world, he can cause that thy life shall be in
continual doubt before thee, and not suffer thee to take any comfort
day nor night; yea, he can drive thee even to a madness with his
chastisements for thy folly, and yet all shall be done by him to thee,
as a father chastiseth his son (Deut 28:65-67).

Thirteenth. Further, God can tell how to tumble thee from off thy
deathbed in a cloud, he can let thee die in the dark; when thou art
dying thou shalt not know whither thou art going, to wit, whether to
heaven or to hell. Yea, he can tell how to let thee seem to come short
of life, both in thine own eyes, and also in the eyes of them that
behold thee. “Let us therefore fear,” says the apostle,—though not with
slavish, yet with filial fear—“lest a promise being left us of entering
into his rest, any of you should seem to come short of it” (Heb 4:1).

Now all this, and much more, can God do to his as a Father by his rod
and fatherly rebukes; ah, who know but those that are under them, what
terrors, fears, distresses, and amazements God can bring his people
into; he can put them into a furnace, a fire, and no tongue can tell
what, so unsearchable and fearful are his fatherly chastisements, and
yet never give them the spirit of bondage again to fear. Therefore, if
thou art a son, take heed of sin, lest all these things overtake thee,
and come upon thee.

Object. But I have sinned, and am under this high and mighty hand of
God.

Answ. Then thou knowest what I say is true, but yet take heed of
hearkening unto such temptations as would make thee believe thou art
out of Christ, under the law, and in a state of damnation; and take
heed also, that thou dost not conclude that the author of these fears
is the Spirit of God come to thee again as a spirit of bondage, to put
thee into such fears, lest unawares to thyself thou dost defy the
devil, dishonour thy Father, overthrow good doctrine, and bring thyself
into a double temptation.

Object. But if God deals thus with a man, how can he otherwise think
but that he is a reprobate, a graceless, Christless, and faithless one?

Answ. Nay, but why dost thou tempt the Lord thy God? Why dost thou sin
and provoke the eyes of his glory? Why “doth a living man complain, a
man for the punishment of his sins?” (Lam 3:39). He doth not willingly
afflict nor grieve the children of men; but if thou sinnest, though God
should save thy soul, as he will if thou art an adopted son of God, yet
he will make thee know that sin is sin, and his rod that he will
chastise thee with, if need be, shall be made of scorpions; read the
whole book of the Lamentations; read Job’s and David’s complaints; yea,
read what happened to his Son, his well-beloved, and that when he did
but stand in the room of sinners, being in himself altogether innocent,
and then consider, O thou sinning child of God, if it is any injustice
in God, yea, if it be not necessary, that thou shouldest be chastised
for thy sin. But then, I say, when the hand of God is upon thee, how
grievous soever it be, take heed, and beware that thou give not way to
thy first fears, lest, as I said before, thou addest to thine
affliction; and to help thee here, let me give you a few instances of
the carriages of some of the saints under some of the most heavy
afflictions that they have met with for sin.

[Carriages of some of the saints under heavy afflictions for sin.]

First. Job was in great affliction and that, as he confessed, for sin,
insomuch that he said God had set him for his mark to shoot at, and
that he ran upon him like a giant, that he took him by the neck and
shook him to pieces, and counted him for his enemy; that he hid his
face from him, and that he could not tell where to find him; yet he
counted not all this as a sign of a damnable state, but as a trial, and
chastisement, and said, when he was in the hottest of the battle, “when
he hath tried me I shall come forth as gold.” And again, when he was
pressed upon by the tempter to think that God would kill him, he
answers with greatest confidence, “Though he slay me, yet will I trust
in him” (Job 7:20, 13:15, 14:12, 16, 19:11, 23:8-10).

Second. David complained that God had broken his bones, that he had set
his face against his sins, and had taken from him the joy of his
salvation: yet even at this time he saith, “O God, thou God of my
salvation” (Psa 51:8,9,12,14).

Third. Heman complained that his soul was full of troubles, that God
had laid him in the lowest pit, that he had put his acquaintance far
from him, and was casting off his soul, and had hid his face from him.
That he was afflicted from his youth up, and ready to die with trouble:
he saith, moreover, that the fierce wrath of God went over him, that
his terrors had cut him off; yea, that by reason of them he was
distracted; and yet, even before he maketh any of these complaints, he
takes fast hold of God as his, saying, “O Lord God of my salvation”
(Psa 88).

Fourth. The church in the Lamentations complains that the Lord had
afflicted her for her transgressions, and that in the day of his fierce
anger; also that he had trodden under foot her mighty men, and that he
had called the heathen against her; she says, that he had covered her
with a cloud in his anger, that he was an enemy, and that he had hung a
chain upon her; she adds, moreover, that he had shut out her prayer,
broken her teeth with gravel stones, and covered her with ashes, and in
conclusion, that he had utterly rejected her. But what doth she do
under all this trial? doth she give up her faith and hope, and return
to that fear that begot the first bondage? No: “The Lord is my portion,
saith my soul, therefore will I hope in him”; yea, she adds, “O Lord,
thou hast pleaded the causes of my soul, thou hast redeemed my life”
(Lam 1:5, 2:1,2,5, 3:7,8,16, 5:22, 3:24,31,58).

These things show, that God’s people even after they have received the
spirit of adoption, have fell foully into sin, and have been bitterly
chastised for it; and also, that when the rod was most smart upon them,
they made great conscience of giving way to their first fears wherewith
they were made afraid by the Spirit as it wrought as a spirit of
bondage; for indeed there is no such thing as the coming of the spirit
of bondage to put us in fear the second time, as such, that is, after
he is come as the spirit of adoption to the soul.

I conclude then, that that fear that is wrought by the spirit of
bondage is good and godly, because the ground for it is sound; and I
also conclude, that he comes to the soul as a spirit of bondage but
once, and that once is before he comes as a spirit of adoption: and if
therefore the same fear doth again take hold of thy heart, that is, if
after thou hast received the spirit of adoption thou fearest again the
damnation of thy soul, that thou art out of Christ and under the law,
that fear is bad and of the devil, and ought by no means to be admitted
by thee.

[How the devil worketh these fears.]

1. Quest. But since it is as you say, how doth the devil, after the
spirit of adoption is come, work the child of God into those fears of
being out of Christ, not forgiven, and so an heir of damnation again?

Answ. 1. By giving the lie, and by prevailing with us to give it too,
to the work of grace wrought in our hearts, and to the testimony of the
Holy Spirit of adoption. Or, 2. By abusing of our ignorance of the
everlasting love of God to his in Christ, and the duration of the
covenant of grace. Or, 3. By abusing some scripture that seems to look
that way, but doth not. Or, 4. By abusing our senses and reason. Or, 5.
By strengthening of our unbelief. Or, 6. By overshadowing of our
judgment with horrid darkness. Or, 7. By giving of us counterfeit
representations of God. Or, 8. By stirring up, and setting in a rage,
our inward corruptions. Or, 9. By pouring into our hearts abundance of
horrid blasphemies. Or, 10. By putting of wrong constructions on the
rod, and chastising hand of God. Or, 11. By charging upon us, that our
ill behaviours under the rod, and chastising hand of God, is a sign
that we indeed have no grace, but are downright graceless reprobates.
By these things and other like these, Satan, I say, Satan bringeth the
child of God, not only to the borders, but even into the bowels of the
fears of damnation, after it hath received a blessed testimony of
eternal life, and that by the Holy Spirit of adoption.

[The people of God should fear his rod.]

Quest. But would you not have the people of God stand in fear of his
rod, and be afraid of his judgments?

Answ. Yes, and the more they are rightly afraid of them, the less and
the seldomer will they come under them; for it is want of fear that
brings us into sin, and it is sin that brings us into these
afflictions. But I would not have them fear with the fear of slaves;
for that will add no strength against sin; but I would have them fear
with the reverential fear of sons, and that is the way to depart from
evil.

Quest. How is that?

Answ. Why, having before received the spirit of adoption; still to
believe that he is our father, and so to fear with the fear of
children, not as slaves fear a tyrant. I would therefore have them to
look upon his rod, rebukes, chidings, and chastisements, and also upon
the wrath wherewith he doth inflict, to be but the dispensations of
their Father. This believed, maintains, or at least helps to maintain,
in the heart, a son-like bowing under the rod. It also maintains in the
soul a son-like confession of sin, and a justifying of God under all
the rebukes that he grieveth us with. It also engageth us to come to
him, to claim and lay hold of former mercies, to expect more, and to
hope a good end shall be made of all God’s present dispensations
towards us (Micah 7:9; Lam 1:18; Psa 77:10-12; Lam 3:31-34).[14]

Now God would have us thus fear his rod, because he is resolved to
chastise us therewith, if so be we sin against him, as I have already
showed; for although God’s bowels turn within him, even while he is
threatening his people, yet if we sin, he will lay on the rod so hard
as to make us cry, “Woe unto us that we have sinned” (Lam 5:16); and
therefore, as I said, we should be afraid of his judgments, yet only as
afore is provided as of the rod, wrath, and judgment of a Father.

[Five considerations to move to child-like fear.]

Quest. But have you yet any other considerations to move us to fear God
with child-like fear?

Answ. I will in this place give you five. 1. Consider that God thinks
meet to have it so, and he is wiser in heart than thou; he knows best
how to secure his people from sin, and to that end hath given them law
and commandments to read, that they may learn to fear him as a Father
(Job 37:24; Eccl 3:14; Deut 17:18,19). 2. Consider he is mighty in
power; if he touch but with a fatherly touch, man nor angel cannot bear
it; yea, Christ makes use of that argument, he “hath power to cast into
hell; Fear him” (Luke 12:4,5). 3. Consider that he is everywhere; thou
canst not be out of his sight or presence; nor out of the reach of his
hand. “Fear ye not me? saith the Lord.” “Can any hide himself in secret
places that I shall not see him? saith the Lord. Do not I fill heaven
and earth? saith the Lord” (Jer 5:22, 23:24). 4. Consider that he is
holy, and cannot look with liking upon the sins of his own people.
Therefore, says Peter, be “as obedient children, not fashioning
yourselves according to the former lusts in your ignorance, but as he
which hath called you is holy, so be ye holy in all manner of
conversation, because it is written, Be ye holy, for I am holy. And if
ye call on the Father, who without respect of persons judgeth according
to every man’s work, pass the time of your sojourning here in fear.” 5.
Consider that he is good, and has been good to thee, good in that he
hath singled thee out from others, and saved thee from their death and
hell, though thou perhaps wast worse in thy life than those that he
left when he laid hold on thee. O this should engage thy heart to fear
the Lord all the days of thy life. They “shall fear the Lord, and his
goodness in the latter days” (Hosea 3:5). And now for the present, I
have done with that fear, I mean as to its first workings, to wit, to
put me in fear of damnation, and shall come, in the next place, to
treat

OF THE GRACE OF FEAR MORE IMMEDIATELY INTENDED IN THE TEXT.


I shall now speak to this fear, which I call a lasting godly fear;
first, by way of explication; by which I shall show, FIRST. How by the
Scripture it is described. SECOND. I shall show you what this fear
flows from. And then, THIRD. I shall also show you what doth flow from
it.

[How this Fear is described by the Scripture.]

FIRST. For the first of these, to wit, how by the Scripture this fear
is described; and that, First. More generally. Second. More
particularly.

First. More generally.

1. It is called a grace, that is, a sweet and blessed work of the
Spirit of grace, as he is given to the elect by God. Hence the apostle
says, “let us have grace, whereby we may serve God acceptably, with
reverence and godly fear” (Heb 12:28). For as that fear that brings
bondage is wrought in the soul by the Spirit as a spirit of bondage, so
this fear, which is a fear that we have while we are in the liberty of
sons, is wrought by him as he manifesteth to us our liberty; “where the
Spirit of the Lord is, there is liberty,” that is, where he is as a
spirit of adoption, setting the soul free from that bondage under which
it was held by the same Spirit while he wrought as a spirit of bondage.
Hence as he is called a spirit working bondage to fear, so he, as the
Spirit of the Son and of adoption, is called “the Spirit of the fear of
the Lord” (Isa 11:2). Because it is that Spirit of grace that is the
author, animater, and maintainer of our filial fear, or of that fear
that is son-like, and that subjecteth the elect unto God, his word, and
ways; unto him, his word, and ways, as a Father.

2. This fear is called also the fear of God, not as that which is
ungodly is, nor yet as that may be which is wrought by the Spirit as a
spirit of bondage, but by way of eminency; to wit, as a dispensation of
the grace of the gospel, and as a fruit of eternal love. “I will put my
fear in their hearts, that they shall not depart from me” (Jer
32:38-41).

3. This fear of God is called God’s treasure, for it is one of his
choice jewels, it is one of the rarities of heaven, “The fear of the
Lord is his treasure” (Isa 33:6). And it may well go under such a
title; for as treasure, so the fear of the Lord is not found in every
corner. It is said all men have not faith, because that also is more
precious than gold; the same is said about this fear—“There is no fear
of God before their eyes”; that is, the greatest part of men are
utterly destitute of this godly jewel, this treasure, the fear of the
Lord. Poor vagrants, when they come straggling to a lord’s house, may
perhaps obtain some scraps and fragments, they may also obtain old
shoes, and some sorry cast-off rags, but they get not any of his
jewels, they may not touch his choicest treasure; that is kept for the
children, and those that shall be his heirs. We may say the same also
of this blessed grace of fear, which is called here God’s treasure. It
is only bestowed upon the elect, the heirs and children of the promise;
all others are destitute of it, and so continue to death and judgment.

4. This grace of fear is that which maketh men excel and go beyond all
men, in the account of God; it is that which beautifies a man, and
prefers him above all other; “Hast thou,” says God to Satan,
“considered my servant Job, that there is none like him in the earth, a
perfect and an upright man, one that feareth God, and escheweth evil?”
(Job 1:8, 2:3). Mind it, “There is none like him, none alike him in the
earth.” I suppose he means either [that Job was the only most perfect
and upright man] in those parts, or else he was the man that abounded
in the fear of the Lord; none like him to fear the Lord, he only
excelled others with respect to his reverencing of God, bowing before
him, and sincerely complying with his will; and therefore is counted
the excellent man. It is not the knowledge of the will of God, but our
sincere complying therewith, that proveth we fear the Lord; and it is
our so doing that putteth upon us the note of excelling; hereby appears
our perfection, herein is manifest our uprightness. A perfect and an
upright man is one that feareth God, and that because he escheweth
evil. Therefore this grace of fear is that without which no part or
piece of service which we do to God, can be accepted of him. It is, as
I may call it, the salt of the covenant, which seasoneth the heart, and
therefore must not be lacking there; it is also that which salteth, or
seasoneth all our doings, and therefore must not be lacking in any of
them (Lev 2:13).

5. I take this grace of fear to be that which softeneth and mollifieth
the heart, and that makes it stand in awe both of the mercies and
judgments of God. This is that that retaineth in the heart that due
dread, and reverence of the heavenly majesty, that is meet should be
both in, and kept in the heart of poor sinners. Wherefore when David
described this fear, in the exercise of it, he calls it an awe of God.
“Stand in awe,” saith he, “and sin not”; and again, “my heart standeth
in awe of thy word”; and again, “Let all the earth fear the Lord”; what
is that? or how is that? why? “Let all the inhabitants of the world
stand in awe of him” (Psa 4:4, 119:161, 33:8). This is that therefore
that is, as I said before, so excellent a thing in the eyes of God, to
wit, a grace of the Spirit, the fear of God, his treasure, the salt of
the covenant, that which makes men excel all others; for it is that
which maketh the sinner to stand in awe of God, which posture is the
most comely thing in us, throughout all ages. But,

Second. And more particularly.

1. This grace is called “the beginning of knowledge,” because by the
first gracious discovery of God to the soul, this grace is begot: and
again, because the first time that the soul doth apprehend God in
Christ to be good unto it, this grace is animated, by which the soul is
put into an holy awe of God, which causeth it with reverence and due
attention to hearken to him, and tremble before him (Prov 1:7). It is
also by virtue of this fear that the soul doth inquire yet more after
the blessed knowledge of God. This is the more evident, because, where
this fear of God is wanting, or where the discovery of God is not
attended with it, the heart still abides rebellious, obstinate, and
unwilling to know more, that it might comply therewith; nay, for want
of it, such sinners say rather, As for God, let him “depart from us,”
and for the Almighty, “we desire not the knowledge of his ways.”

2. This fear is called “the beginning of wisdom,” because then, and not
till then, a man begins to be truly spiritually wise; what wisdom is
there where the fear of God is not? (Job 28:28; Psa 111:10). Therefore
the fools are described thus, “For that they hated knowledge and did
not choose the fear of the Lord” (Prov 1:29). The Word of God is the
fountain of knowledge, into which a man will not with godly reverence
look, until he is endued with the fear of the Lord. Therefore it is
rightly called “the beginning of knowledge; but fools despise wisdom
and instruction” (Prov 1:7). It is therefore this fear of the Lord that
makes a man wise for his soul, for life, and for another world. It is
this that teacheth him how he should do to escape those spiritual and
eternal ruins that the fool is overtaken with, and swallowed up of for
ever. A man void of this fear of God, wherever he is wise, or in
whatever he excels, yet about the matters of his soul, there is none
more foolish than himself; for through the want of the fear of the
Lord, he leaves the best things at sixes and sevens, and only pursueth
with all his heart those that will leave him in the snare when he dies.

3. This fear of the Lord is to hate evil. To hate sin and vanity. Sin
and vanity, they are the sweet morsels of the fool, and such which the
carnal appetite of the flesh runs after; and it is only the virtue that
is in the fear of the Lord that maketh the sinner have an antipathy
against it (Job 20:12). “By the fear of the Lord men depart from evil”
(Prov 16:6). That is, men shun, separate themselves from, and eschew it
in its appearances. Wherefore it is plain that those that love evil,
are not possessed with the fear of God.

There is a generation that will pursue evil, that will take it in,
nourish it, lay it up in their hearts, hide it, and plead for it, and
rejoice to do it. These cannot have in them the fear of the Lord, for
that is to hate it, and to make men depart from it: where the fear of
God and sin is, it will be with the soul, as it was with Israel when
Omri and Tibni strove to reign among them both at once, one of them
must be put to death, they cannot live together (see 1 Kings 16): sin
must down, for the fear of the Lord begetteth in the soul a hatred
against it, an abhorrence of it, therefore sin must die, that is, as to
the affections and lusts of it; for as Solomon says in another case,
“where no wood is, the fire goeth out.” So we may say, where there is a
hatred of sin, and where men depart from it, there it loseth much of
its power, waxeth feeble, and decayeth. Therefore Solomon saith again,
“Fear the Lord, and depart from evil” (Prov 3:7). As who should say,
Fear the Lord, and it will follow that you shall depart from evil:
departing from evil is a natural consequence, a proper effect of the
fear of the Lord where it is. By the fear of the Lord men depart from
evil, that is, in their judgment, will, mind, and affections. Not that
by the fear of the Lord sin is annihilated, or has lost its being in
the soul; there still will those Canaanites be, but they are hated,
loathed, abominated, fought against, prayed against, watched against,
striven against, and mortified by the soul (Rom 7).

4. This fear is called a fountain of life—“The fear of the Lord is a
fountain of life, to depart from the snares of death” (Prov 14:27). It
is a fountain, or spring, which so continually supplieth the soul with
variety of considerations of sin, of God, of death, and life eternal,
as to keep the soul in continual exercise of virtue and in holy
contemplation. It is a fountain of life; every operation thereof, every
act and exercise thereof, hath a true and natural tendency to spiritual
and eternal felicity. Wherefore the wise man saith in another place,
“The fear of the Lord tendeth to life, and he that hath it shall abide
satisfied; he shall not be visited with evil” (Prov 19:23). It tendeth
to life; even as of nature, everything hath a tendency to that which is
most natural to itself; the fire to burn, the water to wet, the stone
to fall, the sun to shine, sin to defile, &c. Thus I say, the fear of
the Lord tendeth to life; the nature of it is to put the soul upon
fearing of God, of closing with Christ, and of walking humbly before
him. “It is a fountain of life, to depart from the snares of death.”
What are the snares of death, but sin, the wiles of the devil, &c. From
which the fear of God hath a natural tendency to deliver thee, and to
keep thee in the way that tendeth to life.

5. This fear of the Lord, it is called “the instruction of wisdom”
(Prov 15:33). You heard before that it is the beginning of wisdom, but
here you find it called the instruction of wisdom; for indeed it is not
only that which makes a man begin to be wise, but to improve, and make
advantage of all those helps and means to life, which God hath afforded
to that end; that is, both to his own, and his neighbour’s salvation
also. It is the instruction of wisdom; it will make a man capable to
use all his natural parts, all his natural wisdom to God’s glory, and
his own good. There lieth, even in many natural things, that, into
which if we were instructed, would yield us a great deal of help to the
understanding of spiritual matters; “For in wisdom has God made all the
world”; nor is there anything that God has made, whether in heaven
above, or on earth beneath, but there is couched some spiritual mystery
in it. The which men matter no more than they do the ground they tread
on, or than the stones that are under their feet, and all because they
have not this fear of the Lord; for had they that, that would teach
them to think, even from that knowledge of God, that hath by the fear
of him put into their hearts, that he being so great and so good, there
must needs be abundance of wisdom in the things he hath made: that fear
would also endeavour to find out what that wisdom is; yea, and give to
the soul the instruction of it. In that it is called the instruction of
wisdom, it intimates to us that its tendency is to keep all even, and
in good order in the soul. When Job perceived that his friends did not
deal with him in an even spirit and orderly manner, he said that they
forsook “the fear of the Almighty” (Job 6:14). For this fear keeps a
man even in his words and judgment of things. It may be compared to the
ballast of the ship, and to the poise of the balance of the scales; it
keeps all even, and also makes us steer our course right with respect
to the things that pertain to God and man.

What this fear of God flows from.

SECOND. I come now to the second thing, to wit, to show you what this
fear of God flows from.

First. This fear, this grace of fear, this son-like fear of God, it
flows from the distinguishing love of God to his elect. “I will be
their God,” saith he, “and I will put my fear in their hearts.” None
other obtain it but those that are enclosed and bound up in that
bundle. Therefore they, in the same place, are said to be those that
are wrapt up in the eternal or everlasting covenant of God, and so
designed to be the people that should be blessed with this fear. “I
will make an everlasting covenant with them” saith God, “that I will
not turn away from them to do them good, but I will put my fear in
their hearts, that they shall not depart from me” (Jer 32:38-40). This
covenant declares unto men that God hath, in his heart, distinguishing
love for some of the children of men; for he saith he will be their
God, that he will not leave them, nor yet suffer them to depart, to
wit, finally, from him. Into these men’s hearts he doth put his fear,
this blessed grace, and this rare and effectual sign of his love, and
of their eternal salvation.

Second. This fear flows from a new heart. This fear is not in men by
nature; the fear of devils they may have, as also an ungodly fear of
God; but this fear is not in any but where there dwelleth a new heart,
another fruit and effect of this everlasting covenant, and of this
distinguishing love of God. “A new heart also will I give them”; a new
heart, what a one is that? why, the same prophet saith in another
place, “A heart to fear me,” a circumcised one, a sanctified one (Jer
32:39; Eze 11:19, 36:26). So then, until a man receive a heart from
God, a heart from heaven, a new heart, he has not this fear of God in
him. New wine must not be put into old bottles, lest the one, to wit,
the bottles, mar the wine, or the wine the bottles; but new wine must
have new bottles, and then both shall be preserved (Matt 9:17). This
fear of God must not be, cannot be found in old hearts; old hearts are
not bottles out of which this fear of God proceeds, but it is from an
honest and good heart, from a new one, from such an one that is also an
effect of the everlasting covenant, and love of God to men.

“ I will give them one heart” to fear me; there must in all actions be
heart, and without heart no action is good, nor can there be faith,
love, or fear, from every kind of heart. These must flow from such an
one, whose nature is to produce, and bring forth such fruit. Do men
gather grapes of thorns, or figs of thistles? so from a corrupt heart
there cannot proceed such fruit as the fear of God, as to believe in
God, and love God (Luke 6:43-45). The heart naturally is deceitful
above all things, and desperately wicked; how then should there flow
from such an one the fear of God? It cannot be. He, therefore, that
hath not received at the hands of God a new heart, cannot fear the
Lord.

Third. This fear of God flows from an impression, a sound impression,
that the Word of God maketh on our souls; for without an impress of the
Word, there is no fear of God. Hence it is said that God gave to Israel
good laws, statutes, and judgments, that they might learn them, and in
learning them, learn to fear the Lord their God. Therefore, saith God,
in another place, “Gather the people together, men, and women, and
children, and thy stranger that is within thy gates, that they may
hear, and that they may learn and fear the Lord your God” (Deut 6:1,2,
31:12). For as a man drinketh good doctrine into his soul, so he
feareth God. If he drinks it in much, he feareth him greatly; if he
drinketh it in but little, he feareth him but little; if he drinketh it
not in at all, he feareth him not at all. This, therefore, teacheth us
how to judge who feareth the Lord; they are those that learn, and that
stand in awe of the Word. Those that have by the holy Word of God the
very form of itself engraven upon the face of their souls, they fear
God (Rom 6:17).[15]

But, on the contrary, those that do not love good doctrine, that give
not place to the wholesome truths of the God of heaven, revealed in his
Testament, to take place in their souls, but rather despise it, and the
true possessors of it, they fear not God. For, as I said before, this
fear of God, it flows from a sound impression that the Word of God
maketh upon the soul; and therefore,

Fourth. This godly fear floweth from faith; for where the Word maketh a
sound impression on the soul, by that impression is faith begotten,
whence also this fear doth flow. Therefore right hearing of the Word is
called “the hearing of faith” (Gal 3:2). Hence it is said again, “By
faith Noah, being warned of God of things not seen as yet, moved with
fear, prepared an ark to the saving of his house, by the which he
condemned the world, and became heir of the righteousness which is by
faith” (Heb 11:7). The Word, the warning that he had from God of things
not seen as yet, wrought, through faith therein, that fear of God in
his heart that made him prepare against unseen dangers, and that he
might be an inheritor of unseen happiness. Where, therefore, there is
not faith in the Word of God, there can be none of this fear; and where
the Word doth not make sound impression on the soul, there can be none
of this faith. So that as vices hang together, and have the links of a
chain, dependence one upon another, even so the graces of the Spirit
also are the fruits of one another, and have such dependence on each
other, that the one cannot be without the other. No faith, no fear of
God; devil’s faith, devil’s fear; saint’s faith, saint’s fear.

Fifth. This godly fear also floweth from sound repentance for and from
sin; godly sorrow worketh repentance, and godly repentance produceth
this fear—“For behold,” says Paul, “this self-same thing, that ye
sorrowed after a godly sort, what carefulness it wrought in you! yea,
what clearing of yourselves! yea, what indignation! yea, what fear!” (2
Cor 7:10,11). Repentance is the effect of sorrow, and sorrow is the
effect of smart, and smart the effect of faith. Now, therefore, fear
must needs be an effect of, and flow from repentance. Sinner, do not
deceive thyself; if thou art a stranger to sound repentance, which
standeth in sorrow and shame before God for sin, as also in turning
from it, thou hast no fear of God; I mean none of this godly fear; for
that is the fruit of, and floweth from, sound repentance.

Sixth. This godly fear also flows from a sense of the love and kindness
of God to the soul. Where there is no sense of hope of the kindness and
mercy of God by Jesus Christ, there can be none of this fear, but
rather wrath and despair, which produceth that fear that is either
devilish, or else that which is only wrought in us by the Spirit, as a
spirit of bondage; but these we do not discourse of now; wherefore the
godly fear that now I treat of, it floweth from some sense or hope of
mercy from God by Jesus Christ—“If thou, Lord,” says David, “shouldest
mark iniquities, O Lord, who shall stand? But there is forgiveness with
thee that thou mayest be feared” (Psa 130:3,4). “There is mercy with
thee”; this the soul hath sense of, and hope in, and therefore feareth
God. Indeed nothing can lay a stronger obligation upon the heart to
fear God, than sense of, or hope in mercy (Jer 33:8,9). This begetteth
true tenderness of heart, true godly softness of spirit; this truly
endeareth the affections to God; and in this true tenderness, softness,
and endearedness of affection to God, lieth the very essence of this
fear of the Lord, as is manifest by the fruit of this fear when we
shall come to speak of it.

Seventh. This fear of God flows from a due consideration of the
judgments of God that are to be executed in the world; yea, upon
professors too. Yea further, God’s people themselves, I mean as to
themselves, have such a consideration of his judgments towards them, as
to produce this godly fear. When God’s judgments are in the earth, they
effect the fear of his name, in the hearts of his own people—“My flesh
trembleth for fear of thee, and I am,” said David, “afraid of thy
judgments” (Psa 119:120). When God smote Uzzah, David was afraid of God
that day (1 Chron 13:12). Indeed, many regard not the works of the
Lord, nor take notice of the operation of his hands, and such cannot
fear the Lord. But others observe and regard, and wisely consider of
his doings, and of the judgments that he executeth, and that makes them
fear the Lord. This God himself suggesteth as a means to make us fear
him. Hence he commands the false prophet to be stoned, “that all Israel
might hear and fear.” Hence also he commanded that the rebellious son
should be stoned, “that all Israel might hear and fear.” A false
witness was also to have the same judgment of God executed upon him,
“that all Israel might hear and fear.” The man also that did ought
presumptuously was to die, “that all Israel might hear and fear” (Deut
13:11, 21:21, 17:13, 19:20). There is a natural tendency in judgments,
as judgments, to beget a fear of God in the heart of man, as man; but
when the observation of the judgment of God is made by him that hath a
principle of true grace in his soul, that observation being made, I
say, by a gracious heart, produceth a fear of God in the soul of its
own nature, to wit, a gracious or godly fear of God.

Eighth. This godly fear also flows from a godly remembrance of our
former distresses, when we were distressed with our first fears; for
though our first fears were begotten in us by the Spirit’s working as a
spirit of bondage, and so are not always to be entertained as such, yet
even that fear leaveth in us, and upon our spirits, that sense and
relish of our first awakenings and dread, as also occasioneth and
produceth this godly fear. “Take heed,” says God, “and keep thy soul
diligently, lest thou forget the things which thine eyes have seen, and
lest they depart from thy heart all the days of thy life, but teach
them thy sons, and thy son’s sons.” But what were the things that their
eyes had seen, that would so damnify them should they be forgotten? The
answer is, the things which they saw at Horeb; to wit, the fire, the
smoke, the darkness, the earthquake, their first awakenings by the law,
by which they were brought into a bondage fear; yea, they were to
remember this especially—“Specially,” saith he, “the day that thou
stoodest before the Lord thy God in Horeb, when the Lord said unto me,
Gather me the people together, and I will make them hear my words, that
they may learn to fear me all the days that they shall live upon the
earth” (Deut 4:9-11). The remembrance of what we saw, felt, feared, and
trembled under the sense of, when our first fears were upon us, is that
which will produce in our hearts this godly filial fear.

Ninth. This godly fear flows from our receiving of an answer of prayer,
when we supplicated for mercy at the hand of God. See the proof for
this—“If there be in the land famine, if there be pestilence, blasting,
mildew, locust, or if there be caterpillar; if their enemy besiege them
in the land of their cities, whatsoever plague, whatsoever sickness
there be: what prayer and supplication soever be made by any man, or by
all thy people Israel, which shall know every man the plague of his own
heart, and spread forth his hands toward this house: then hear thou in
heaven thy dwelling-place, and forgive, and do, and give to every man
according to his ways, whose heart thou knowest (for thou, even thou
only, knowest the hearts of all the children of men). That they may
fear thee all the days of their life, that they live in the land which
thou gavest unto our fathers” (1 Kings 8:37-40).

Tenth. This grace of fear also flows from a blessed conviction of the
all-seeing eye of God; that is, from a belief that he certainly knoweth
the heart, and seeth every one of the turnings and returnings thereof;
this is intimated in the text last mentioned—“Whose heart thou knowest,
that they may fear thee,” to wit, so many of them as be, or shall be
convinced of this. Indeed, without this conviction, this godly fear
cannot be in us; the want of this conviction made the Pharisees such
hypocrites—“Ye are they,” said Christ, “which justify yourselves before
men, but God knoweth your hearts” (Luke 16:15). The Pharisees, I say,
were not aware of this; therefore they so much preferred themselves
before those that by far were better than themselves, and it is for
want of this conviction that men go on in such secret sins as they do,
so much without fear either of God or his judgments.[16]

Eleventh. This grace of fear also flows from a sense of the impartial
judgment of God upon men according to their works. This also is
manifest from the text mentioned above. And give unto every man
according to his works or ways, “that they may fear thee,” &c. This is
also manifest by that of Peter—“And if ye call on the Father, who
without respect of persons judgeth according to every man’s work, pass
the time of your sojourning here in fear” (1 Peter 1:17). He that hath
godly conviction of this fear of God, will fear before him; by which
fear their hearts are poised, and works directed with trembling,
according to the will of God. Thus you see what a weighty and great
grace this grace of the holy fear of God is, and how all the graces of
the Holy Ghost yield mutually their help and strength to the
nourishment and life of it; and also how it flows from them all, and
hath a dependence upon every one of them for its due working in the
heart of him that hath it. And thus much to show you from whence it
flows. And now I shall come to the third thing, to wit, to show you

What flows from this godly fear.

THIRD. Having showed you what godly fear flows from, I come now, I say,
to show you what proceedeth or flows from this godly fear of God, where
it is seated in the heart of man. And,

First. There flows from this godly fear a godly reverence of God. “He
is great,” said David, “and greatly to be feared in the assembly of his
saints.” God, as I have already showed you, is the proper object of
godly fear; it is his person and majesty that this fear always causeth
the eye of the soul to be upon. “Behold,” saith David, “as the eyes of
servants look unto the hand of their masters, and as the eyes of a
maiden unto the hand of her mistress; so our eyes wait upon the Lord
our God, until that he have mercy upon us” (Psa 123:2). Nothing aweth
the soul that feareth God so much as doth the glorious majesty of God.
His person is above all things feared by them; “I fear God,” said
Joseph (Gen 42:18). That is, more than any other; I stand in awe of
him, he is my dread, he is my fear, I do all mine actions as in his
presence, as in his sight; I reverence his holy and glorious majesty,
doing all things as with fear and trembling before him. This fear makes
them have also a very great reverence of his Word; for that also, I
told you, was the rule of their fear. “Princes,” said David,
“persecuted me without a cause, but my heart standeth in awe,” in fear,
“of thy word.” This grace of fear, therefore, from it flows reverence
of the words of God; of all laws, that man feareth the word; and no law
that is not agreeing therewith (Psa 119:116). There flows from this
godly fear tenderness of God’s glory. This fear, I say, will cause a
man to afflict his soul, when he seeth that by professors dishonour is
brought to the name of God and to his Word. Who would not fear thee,
said Jeremiah, O king of nations, for to thee doth it appertain? He
speaks it as being affected with that dishonour, that by the body of
the Jews was continually brought to his name, his Word, and ways; he
also speaks it of a hearty wish that they once would be otherwise
minded. The same saying in effect hath also John in the Revelation—“Who
shall not fear thee, O Lord,” said he, “and glorify thy name?” (Rev
15:4); clearly concluding that godly fear produceth a godly tenderness
of God’s glory in the world, for that appertaineth unto him; that is,
it is due unto him, it is a debt which we owe unto him. “Give unto the
Lord,” said David, “the glory due unto his name.” Now if there be
begotten in the heart of the godly, by this grace of fear, a godly
tenderness of the glory of God, then it follows of consequence, that
where they that have this fear of God do see his glory diminished by
the wickedness of the children of men, there they are grieved and
deeply distressed. “Rivers of waters,” said David, “run down mine eyes,
because they keep not thy law” (Psa 119:136). Let met give you for this
these following instances—

How was David provoked when Goliath defied the God of Israel (1 Sam
17:23-29,45,46). Also, when others reproached God, he tells us that
that reproach was even as “a sword in his bones” (Psa 42:10). How was
Hezekiah afflicted when Rabshakeh railed upon his God (Isa 37). David
also, for the love that he had to the glory of God’s word, ran the
hazard and reproach “of all the mighty people” (Psa 119:151, 89:50).
How tender of the glory of God was Eli, Daniel, and the three children
in their day. Eli died with fear and trembling of heart when he heard
that “the ark of God was taken” (1 Sam 4:14-18). Daniel ran the danger
of the lions’ mouths, for the tender love that he had to the word and
worship of God (Dan 6:10-16). The three children ran the hazard of a
burning fiery furnace, rather than they would dare to dishonour the way
of their God (Dan 3:13,16,20). This therefore is one of the fruits of
this godly fear, to wit, a reverence of his name and tenderness of his
glory.

Second. There flows from this godly fear, watchfulness. As it is said
of Solomon’s servants, they “watched about his bed, because of fear in
the night,” so it may be said of them that have this godly fear—it
makes them a watchful people. It makes them watch their hearts, and
take heed to keep them with all diligence, lest they should, by one or
another of its flights, lead them to do that which in itself is wicked
(Prov 4:23; Heb 12:15). It makes them watch, lest some temptation from
hell should enter into their heart to the destroying of them (1 Peter
5:8). It makes them watch their mouths, and keep them also, at
sometimes, as with a bit and bridle, that they offend not with their
tongue, knowing that the tongue is apt, being an evil member, soon to
catch the fire of hell, to the defiling of the whole body (James
3:2-7). It makes them watch over their ways, look well to their goings,
and to make straight steps for their feet (Psa 39:1; Heb 12:13). Thus
this godly fear puts the soul upon its watch, lest from the heart
within, or from the devil without, or from the world, or some other
temptation, something should surprise and overtake the child of God to
defile him, or to cause him to defile the ways of God, and so offend
the saints, open the mouths of men, and cause the enemy to speak
reproachfully of religion.

Third. There flows from this fear a holy provocation to a reverential
converse with saints in their religious and godly assemblies, for their
further progress in the faith and way of holiness. “Then they that
feared the Lord spake often one to another.” Spake, that is, of God,
and his holy and glorious name, kingdom, and works, for their mutual
edification; “a book of remembrance was written before him for them
that feared the Lord, and that thought upon his name” (Mal 3:16). The
fear of the Lord in the heart provoketh to this in all its acts, not
only of necessity, but of nature: it is the natural effect of this
godly fear, to exercise the church in the contemplation of God,
together and apart. All fear, good and bad, hath a natural propenseness
in it to incline the heart to contemplate upon the object of fear, and
though a man should labour to take off his thoughts from the object of
his fear, whether that object was men, hell, devils, &c., yet do what
he could the next time his fear had any act in it, it would return
again to its object. And so it is with godly fear; that will make a man
speak of, and think upon, the name of God reverentially (Psa 89:7);
yea, and exercise himself in the holy thoughts of him in such sort that
his soul shall be sanctified, and seasoned with such meditations.
Indeed, holy thoughts of God, such as you see this fear doth exercise
the heart withal, prepare the heart to, and for God. This fear
therefore it is that David prayed for, for the people, when he said, “O
Lord God of Abraham, Isaac, and of Israel our fathers, keep this for
ever in the imagination of the thoughts of the heart of thy people, and
prepare their heart unto thee” (1 Chron 29:18).

Fourth. There flows from this fear of God great reverence of his
majesty, in and under the use and enjoyment of God’s holy ordinances.
His ordinances are his courts and palaces, his walks and places, where
he giveth his presence to those that wait upon him in them, in the fear
of his name. And this is the meaning of that of the apostle: “Then had
the churches rest throughout all Judea, and Galilee, and Samaria, and
were edified; and, walking in the fear of the Lord, and in the comfort
of the Holy Ghost, were multiplied” (Acts 9:31). “And walking”—that
word intendeth their use of the ordinances of God. They walked in all
the commandments and ordinances of the Lord blameless. This, in Old
Testament language, is called, treading God’s courts, and walking in
his paths. This, saith the text, they did here, in the fear of God.
That is, in a great reverence of that God whose ordinances they were.
“Ye shall keep my Sabbaths, and reverence my sanctuary; I am the Lord”
(Lev 19:30, 26:2).

It is one thing to be conversant in God’s ordinances, and another to be
conversant in them with a due reverence of the majesty and name of that
God whose ordinances they are: it is common for men to do the first,
but none can do the last without this fear. “In thy fear,” said David,
“will I worship” (Psa 5:7). It is this fear of God, therefore, from
whence doth flow that great reverence that his saints have in them, of
his majesty, in and under the use and enjoyment of God’s holy
ordinances; and, consequently, that makes our service in the
performance of them acceptable to God through Christ (Heb 12). For God
expects that we serve him with fear and trembling, and it is odious
among men, for a man in the presence, or about the service of his
prince, to behave himself lightly, and without due reverence of that
majesty in whose presence and about whose business he is. And if so,
how can their service to God have anything like acceptation from the
hand of God, that is done, not in, but without the fear of God? This
service must needs be an abomination to him, and these servers must
come off with rebuke.

Fifth. There flows from this godly fear of God, self-denial. That is, a
holy abstaining from those things that are either unlawful or
inexpedient; according to that of Nehemiah, “The former governors that
had been before me, were chargeable unto the people, that had taken of
them bread and wine, beside forty shekels of silver, yea, even their
servants bare rule over the people: but so did not I, because of the
fear of God” (Neh 5:15).[17]

Here not was self-denial; he would not do as they did that went before
him, neither himself, nor should his servants; but what was it that put
him upon these acts of self-denial? The answer is, the fear of God:
“but so did not I, because of the fear of God.”

Now, whether by the fear of God in this place be meant his Word, or the
grace of fear in his heart, may perhaps be a scruple to some, but in my
judgment the text must have respect to the latter, to wit, to the grace
of fear, for without that being indeed in the heart, the word will not
produce that good self-denial in us, that here you find this good man
to live in the daily exercise of. The fear of God, therefore, that was
the cause of his self-denial, was this grace of fear in his heart. This
made him to be, as was said before, tender of the honour of God, and of
the salvation of his brother: yea, so tender, that rather than he would
give an occasion to the weak to stumble, or be offended, he would even
deny himself of that which others never sticked to do. Paul also,
through the sanctifying operations of this fear of God in his heart,
did deny himself even of lawful things, for the profit and commodity of
his brother—“I will eat no flesh while the world standeth, lest I make
my brother to offend”; that is, if his eating of it would make his
brother to offend (1 Cor 8:13).

Men that have not this fear of God in them, will not, cannot deny
themselves—of love to God, and the good of the weak, who are subject to
stumble at indifferent things—but where this grace of fear is, there
follows self-denial; there men are tender of offending; and count that
it far better becomes their profession to be of a self-denying,
condescending conversation and temper, than to stand sturdily to their
own liberty in things inexpedient, whoever is offended thereat. This
grace of fear, therefore, is a very excellent thing, because it
yieldeth such excellent fruit as this. For this self-denial, of how
little esteem soever it be with some, yet the want of it, if the words
of Christ be true, as they are, takes quite away from even a professor
the very name of a disciple (Matt 10:37,38; Luke 14:26,27,33). They,
says Nehemiah, lorded it over the brethren, but so did not I. They took
bread and wine, and forty shekels of silver of them, but so did not I;
yea, even their servants bare rule over the people, “but so did not I,
because of the fear of God.”

Sixth. There flows from this godly fear of God “singleness of heart”
(Col 3:22). Singleness of heart both to God and man; singleness of
heart, that is it which in another place is called sincerity and godly
simplicity, and it is this, when a man doth a thing simply for the sake
of him or of the law that commands it, without respect to this
by-end,[18]

or that desire of praise or of vain-glory from others; I say, when our
obedience to God is done by us simply or alone for God’s sake, for his
Word’s sake, without any regard to this or that by-end or reserve, “not
with eye-service, as men-pleasers, but in singleness of heart, fearing
God.” A man is more subject to nothing than to swerve from singleness
of heart in his service to God, and obedience to his will. How doth the
Lord charge the children of Israel, and all their obedience, and that
for seventy years together, with the want of singleness of heart
towards him—“When ye fasted and mourned in the fifth and seventh month,
even those seventy years, did ye at all fast unto me, even to me? And
when ye did eat, and when ye did drink, did not ye eat for yourselves,
and drink for yourselves?” (Zech 7:5,6).

They wanted this singleness of heart in their fasting, and in their
eating, in their mourning, and in their drinking; they had double
hearts in what they did. They did not as the apostle bids; “whether ye
eat or drink, or whatsoever ye do, do all to the glory of God.” And the
reason of their want of this thing was, they wanted this fear of God;
for that, as the apostle here saith, effecteth singleness of heart to
God, and makes a man, as John said of Gaius, “do faithfully whatsoever
he doth” (3 John 5). And the reason is, as hath been already urged, for
that grace of fear of God retaineth and keepeth upon the heart a
reverent and awful sense of the dread majesty and all-seeing eye of
God, also a due consideration of the day of account before him; it
likewise maketh his service sweet and pleasing, and fortifies the soul
against all discouragements; by this means, I say, the soul, in its
service to God or man, is not so soon captivated as where there is not
this fear, but through and by it its service is accepted, being single,
sincere, simple, and faithful; when others, with what they do, are cast
into hell for their hypocrisy, for they mix not what they do with godly
fear. Singleness of heart in the service of God is of such absolute
necessity, that without it, as I have hinted, nothing can be accepted;
because where that is wanting, there wanteth love to God, and to that
which is true holiness indeed. It was this singleness of heart that
made Nathanael so honourable in the eyes of Jesus Christ. “Behold,”
said he, “an Israelite indeed, in whom there is no guile” (John 1:47).
And it was the want of it that made him so much abhor the Pharisees.
They wanted sincerity, simplicity, and godly sincerity in their souls,
and so became an abhorrence in his esteem. Now, I say, this golden
grace, singleness of heart, it flows from this godly fear of God.

Seventh. There flows from this godly fear of God, compassion and bowels
to those of the saints that are in necessity and distress. This is
manifest in good Obadiah; it is said of him, “That he took an hundred”
of the Lord’s “prophets, and hid them by fifty in a cave, and fed them
with bread and water,” in the days when Jezebel, that tyrant, sought
their lives to destroy them (1 Kings 18:3,4). But what was it that
moved so upon his heart, as to cause him to do this thing? Why, it was
this blessed grace of the fear of God. “Now Obadiah,” saith the text,
“feared the Lord greatly, for it was so, when Jezebel cut off the
prophets of the Lord, that Obadiah took an hundred prophets, and hid
them by fifty in a cave, and fed them with bread and water.” This was
charity to the distressed, even to the distressed for the Lord’s sake.

Had not Obadiah served the Lord, yea, had he not greatly feared him, he
would not have been able to do this thing, especially as the case then
stood with him, and also with the church at that time, for then Jezebel
sought to slay all that indeed feared the Lord; yea, and the
persecution prevailed so much at that time, that even Elijah himself
thought that she had killed all but him. But now, even now, the fear of
God in this good man’s heart put forth itself into acts of mercy though
attended with so imminent danger. See here, therefore, that the fear of
God will put forth itself in the heart where God hath put it, even to
show kindness, and to have compassion upon the distressed servants of
God, even under Jezebel’s nose; for Obadiah dwelt in Ahab’s house, and
Jezebel was Ahab’s wife, and a horrible persecutor, as was said before:
yet Obadiah will show mercy to the poor because he feared God, yea, he
will venture her displeasure, his place, and neck, and all, but he will
be merciful to his brethren in distress. Cornelius, also, being a man
possessed with this fear of God, became a very free-hearted and
open-handed man to the poor—“He feared God, and gave much alms to the
people.” Indeed this fear, this godly fear of God, it is a universal
grace; it will stir up the soul unto all good duties. It is a fruitful
grace; from it, where it is, floweth abundance of excellent virtues;
nor without it can there be anything good, or done well, that is done.
But,

Eighth. There flows from this fear of God hearty, fervent, and constant
prayer. This also is seen in Cornelius, that devout man. He feared God;
and what then? why, he gave much alms to the people, “and prayed to God
alway” (Acts 10:1,2).

Did I say that hearty, fervent, and constant prayer flowed from this
fear of God? I will add, that if the whole duty, and the continuation
of it, be not managed with this fear of God, it profiteth nothing at
all. It is said of our Lord Jesus Christ himself, “He was heard in that
he feared.” He prayed, then, because he feared, because he feared God,
and therefore was his prayer accepted of him, even because he
feared—“He was heard in that he feared” (Heb 5:7). This godly fear is
so essential to right prayer, and right prayer is such an inseparable
effect and fruit of this fear, that you must have both or none; he that
prayeth not feareth not God, yea, he that prayeth not fervently and
frequently feareth him not; and so he that feareth him not cannot pray;
for if prayer be the effect of this fear of God, then without this
fear, prayer, fervent prayer, ceaseth. How can they pray or make
conscience of the duty that fear not God? O prayerless man, thou
fearest not God! Thou wouldest not live so like a swine or a dog in the
world as thou dost, if thou fearest the Lord.

Ninth. There floweth from this fear of God a readiness or willingness,
at God’s call, to give up our best enjoyments to his disposal. This is
evident in Abraham, who at God’s call, without delay, rose early in the
morning to offer up his only and well-beloved Isaac a burnt-offering in
the place where God should appoint him. It was a rare thing that
Abraham did; and had he not had this rare grace, this fear of God, he
would not, he could not have done to God’s liking so wonderful a thing.
It is true the Holy Ghost also makes this service of Abraham to be the
fruit of his faith—“By faith Abraham offered up Isaac, and he that had
received the promises offered up his only-begotten son” (Heb 11; James
2). Aye, and without doubt love unto God, in Abraham, was not wanting
in this his service, nor was this grace of fear; nay, in the story
where it is recorded. There it is chiefly accounted for the fruit of
his godly fear, and that by an angel from heaven—“And the angel called
out of heaven, and said, Abraham, Abraham. And he said, Here am I. And
he said, Lay not thine hand upon the lad, neither do thou anything unto
him, for now I know that thou fearest God, seeing thou hast not
withheld thy son, thine only son, from me” (Gen 22:11,12). Now I know
it; now, now thou hast offered up thine only Isaac, thine all, at the
bidding of thy God. Now I know it. The fear of God is not presently
discerned in the heart and life of a man. Abraham had long before this
done many a holy duty, and showed much willingness of heart to observe
and do the will of God; yet you find not, as I remember, that he had
this testimony from heaven that he feared God till now; but now he has
it, now he has it from heaven. “Now I know that thou fearest God.” Many
duties may be done—though I do not say that Abraham did them—without
the fear of God; but when a man shall not stick at, or withhold, his
darling from God, when called upon by God to offer it up unto him, that
declareth, yea, and gives conviction to angels, that now he feareth
God.

Tenth. There floweth from this godly fear humility of mind. This is
evident, because, when the apostle cautions the Romans against the
venom of spiritual pride, he directs them to the exercise of this
blessed grace of fear as its antidote. “Be not high-minded,” saith he,
“but fear” (Rom 11:20). Pride, spiritual pride, which is here set forth
by the word “high-minded,” is a sin of a very high and damnable nature;
it was the sin of the fallen angels, and is that which causeth men to
fall into the same condemnation—“Lest being lifted up with pride, he
fall into the condemnation of the devil.” Pride, I say, it damns a
professor with the damnation of devils, with the damnation of hell, and
therefore it is a deadly, deadly sin. Now against this deadly sin is
set the grace of humility; that comely garment, for so the apostle
calls it, saying, “be clothed with humility.” But the question is now,
how we should attain to, and live in, the exercise of this blessed and
comely grace? to which the apostle answers, Fear; be afraid with godly
fear, and thence will flow humility—“Be not high-minded, but fear.”
That is, Fear, or be continually afraid and jealous of yourselves, and
of your own naughty hearts, also fear lest at some time or other the
devil, your adversary, should have advantage of you. Fear, lest by
forgetting what you are by nature, you also forget the need that you
have of continual pardon, support, and supplies from the Spirit of
grace, and so grow proud of your own abilities, or of what you have
received of God, and fall into the condemnation of the devil. Fear, and
that will make you little in your own eyes, keep you humble, put you
upon crying to God for protection, and upon lying at his foot for
mercy; that will also make you have low thoughts of your own parts,
your own doings, and cause you to prefer your brother before yourself,
and so you will walk in humiliation, and be continually under the
teachings of God, and under his conduct in your way. The humble, God
will teach—“The meek will he guide in judgment, the meek will he teach
his way.” From this grace of fear then flows this excellent and comely
thing, humility; yea, it also is maintained by this fear. Fear takes
off a man from trusting to himself, it puts a man upon trying of all
things, it puts a man upon desiring counsel and help from heaven, it
makes a man ready and willing to hear instruction, and makes a man walk
lowly, softly, and so securely in the way.

Eleventh. There flows from this grace of fear, hope in the mercy of
God—“The Lord taketh pleasure in them that fear him, in them that hope
in his mercy” (Psa 147:11). The latter part of the text is an
explanation of the former: as if the psalmist had said, They be the men
that fear the Lord, even they that hope in his mercy; for true fear
produceth hope in God’s mercy. And it is further manifest thus. Fear,
true fear of God inclineth the heart to a serious inquiry after that
way of salvation which God himself hath prescribed; now the way that
God hath appointed, by the which the sinner is to obtain the salvation
of his soul, is his mercy as so and so set forth in the Word, and godly
fear hath special regard to the Word. To this way, therefore, the
sinner with this godly fear submits his soul, rolls himself upon it,
and so is delivered from that death into which others, for want of this
fear of God, do headlong fall.

It is, as I also hinted before, the nature of godly fear to be very
much putting the soul upon the inquiry which is, and which is not, the
thing approved of God, and accordingly to embrace it or shun it. Now I
say, this fear having put the soul upon a strict and serious inquiry
after the way of salvation, at last it finds it to be by the mercy of
God in Christ; therefore this fear putteth the soul upon hoping also in
him for eternal life and blessedness; by which hope he doth not only
secure his soul, but becomes a portion of God’s delight—“The Lord takes
pleasure in them that fear him, in them that hope in his mercy.”

Besides, this godly fear carrieth in it self-evidence that the state of
the sinner is happy, because possessed with this happy grace.
Therefore, as John saith, “We know we have passed from death unto life,
because we love the brethren” (1 John 3:14). So here, “The Lord taketh
pleasure in them that fear him, in them that hope in his mercy.” If I
fear God, and if my fearing of him is a thing in which he taketh such
pleasure, then may I boldly venture to roll myself for eternal life
into the bosom of his mercy, which is Christ. This fear also produceth
hope; if therefore, poor sinner, thou knowest thyself to be one that is
possessed with this fear of God, suffer thyself to be persuaded
therefore to hope in the mercy of God for salvation, for the Lord takes
pleasure in thee. And it delights him to see thee hope in his mercy.

Twelfth. There floweth from this godly fear of God an honest and
conscientious use of all those means which God hath ordained, that we
should be conversant in for our attaining salvation. Faith and hope in
God’s mercy is that which secureth our justification and hope, and as
you have heard, they do flow from this fear. But now, besides faith and
hope, there is a course of life in those things in which God hath
ordained us to have our conversation, without which there is no eternal
life. “Ye have your fruit unto holiness, and the end everlasting life”;
and again, “without holiness no man shall see the Lord.” Not that faith
and hope are deficient, if they be right, but they are both of them
counterfeit when not attended with a reverent use of all the means:
upon the reverent use of which the soul is put by this grace of fear.
“Wherefore, beloved,” said Paul, “as ye have always obeyed, not as in
my presence only, but now much more in mine absence, work out your own
salvation with fear and trembling” (Rom 6:22; Heb 12:14; Phil 2:11).

There is a faith and hope of mercy that may deceive a man (though the
faith of God’s elect, and the hope that purifies the heart never will),
because they are alone, and not attended with those companions that
accompany salvation (Heb 6:3-8). But now this godly fear carries in its
bowels, not only a moving of the soul to faith and hope in God’s mercy,
but an earnest provocation to the holy and reverent use of all the
means that God has ordained for a man to have his conversation in, in
order to his eternal salvation. “Work out your salvation with fear.”
Not that work is meritorious, or such that can purchase eternal life,
for eternal life is obtained by hope in God’s mercy; but this hope, if
it be right, is attended with this godly fear, which fear putteth the
soul upon a diligent use of all those means that may tend to the
strengthening of hope, and so to the making of us holy in all manner of
conversation, that we may be meet to be partakers of the inheritance of
the saints in light. For hope purifieth the heart, if fear of God shall
be its companion, and so maketh a man a vessel of mercy prepared unto
glory. Paul bids Timothy to fly pride, covetousness, doting about
questions, and the like, and to “follow after righteousness, godliness,
faith, love, patience; to fight the good fight of faith, and to lay
hold on eternal life” (1 Tim 6).

So Peter bids that we “add to our faith virtue; and to virtue
knowledge; and to knowledge temperance; and to temperance patience; and
to patience godliness; and to godliness brotherly kindness; and to
brotherly kindness charity”; adding, “for if these things be in you and
abound, they make you that ye shall neither be barren nor unfruitful in
the knowledge of our Lord Jesus Christ. Wherefore the rather, brethren,
give diligence to make your calling and election sure; for if ye do
these things, ye shall never fall. For so an entrance shall be
ministered unto you abundantly into the everlasting kingdom of our Lord
and Saviour Jesus Christ” (2 Peter 1:5-11). The sum of all which is
that which was mentioned before; to wit, “to work out our own salvation
with fear and trembling.” For none of these things can be
conscientiously done, but by and with the help of this blessed grace of
fear.

Thirteenth. There flows from this fear, this godly fear, a great
delight in the holy commands of God, that is, a delight to be
conformable unto them. “Blessed is the man that feareth the Lord, that
delighteth greatly in his commandments” (Psa 112:1). This confirmeth
that which was said before, to wit, that this fear provoketh to a holy
and reverent use of the means; for that cannot be, when there is not an
holy, yea, a great delight in the commandments. Wherefore this fear
maketh the sinner to abhor that which is sin, because that is contrary
to the object of his delight. A man cannot delight himself at the same
time in things directly opposite one to another, as sin and the holy
commandment is; therefore Christ saith of the servant, he cannot love
God and mammon—“Ye cannot serve God and mammon.” If he cleaves to the
one, he must hate and despise the other; there cannot at the same time
be service to both, because that themselves are at enmity one with the
other. So is sin and the commandment. Therefore if a man delighteth
himself in the commandment, he hateth that which is opposite, which is
sin: how much more when he greatly delighteth in the commandment? Now,
this holy fear of God it taketh the heart and affections from sin, and
setteth them upon the holy commandment. Therefore such a man is rightly
esteemed blessed. For no profession makes a man blessed but that which
is accompanied with an alienation of the heart from sin, nor doth
anything do that when this holy fear is wanting. It is from this fear
then, that love to, and delight in, the holy commandment floweth, and
so by that the sinner is kept from those falls and dangers of
miscarrying that other professors are so subject to: he greatly
delights in the commandment.

Fourteenth. Lastly, There floweth from this fear of God, enlargement of
heart. “Then thou shalt see, and flow together, and thine heart shall
fear, and be enlarged” (Isa 60:5). “Thine heart shall fear, and be
enlarged,” enlarged to God-ward, enlarged to his ways, enlarged to his
holy people, enlarged in love after the salvation of others. Indeed
when this fear of God is wanting, though the profession be never so
famous, the heart is shut up and straitened, and nothing is done in
that princely free spirit which is called “the spirit of the fear of
the Lord” (Psa 51:12; Isa 11:2). But with grudging, legally, or with
desire of vain-glory, this enlargedness of heart is wanting, for that
flows from this fear of the Lord.

Thus have I showed you both what this fear of God is, what it flows
from, and also what doth flow from it. I come now to show you some

OF THE PRIVILEGES OF THEM THAT THUS DO FEAR THE LORD.


Having thus briefly handled in particular thus far this fear of God, I
shall now show you certain of the excellent privileges of them that
fear the Lord, not that they are not privileges that have been already
mentioned; for what greater privileges than to have this fear producing
in the soul such excellent things so necessary for us for good, both
with reference to this world, and that which is to come? But because
those fourteen above named do rather flow from this grace of fear where
it is, than from a promise to the person that hath it, therefore I have
chosen rather to discourse of them as the fruits and effects of fear,
than otherwise. Now, besides all these, there is entailed by promise to
the man that hath this fear many other blessed privileges, the which I
shall now in a brief way lay open unto you.

First Privilege, then. That man that feareth the Lord, has a grant and
a license “to trust in the Lord,” with an affirmation that he is their
help, and their shield—“Ye that fear the Lord, trust in the Lord; he is
their help and their shield” (Psa 115:11). Now what a privilege is
this! an exhortation in general to sinners, as sinners, to trust in
him, is a privilege great and glorious; but for a man to be singled out
from his neighbours, for a man to be spoken to from heaven, as it were
by name, and to be told that God hath given him a license, a special
and peculiar grant to trust in him, this is abundantly more; and yet
this is the grant that God hath given that man! He hath, I say, a
license to do it—a license indicted by the Holy Ghost, and left upon
record for those to be born that shall fear the Lord, to trust in him.
And not only so, but as the text affirmeth, “he is their help and their
shield.” Their help under all their weaknesses and infirmities, and a
shield to defend them against all the assaults of the devil and this
world. So then, the man that feareth the Lord is licensed to make the
Lord his stay and God of his salvation, the succour and deliverer of
his soul. He will defend him because his fear is in his heart. O ye
servants of the Lord, ye that fear him, live in the comfort of this;
boldly make use of it when you are in straits, and put your trust under
the shadow of his wings, for indeed he would have you do so, because
you do fear the Lord.

Second Privilege. God hath also proclaimed concerning the man that
feareth the Lord, that he will also be his teacher and guide in the way
that he shall choose, and hath moreover promised concerning such, that
their soul shall dwell at ease—“What man is he that feareth the Lord?”
says David, “him shall he teach in the way that he shall choose” (Psa
25:12). Now, to be taught of God, what like it? yea, what like to be
taught in the way that thou shalt choose? Thou hast chosen the way to
life, God’s way; but perhaps thy ignorance about it is so great, and
those that tempt thee to turn aside so many and so subtle, that they
seem to outwit thee and confound thee with their guile. Well, but the
Lord whom thou fearest will not leave thee to thy ignorance, nor yet to
thine enemies’ power or subtlety, but will take it upon himself to be
thy teacher and thy guide, and that in the way that thou hast chosen.
Hear, then, and behold thy privilege, O thou that fearest the Lord; and
whoever wanders, turns aside, and swerveth from the way of salvation,
whoever is benighted, and lost in the midst of darkness, thou shalt
find the way to the heaven and the glory that thou hast chosen.

Further, He doth not only say, that he will teach them the way, for
that must of necessity be supplied, but he says also that he will teach
such in it—“Him shall he teach in the way that he shall choose.” This
argueth that, as thou shalt know, so the way shall be made, by the
communion that thou shalt have with God therein, sweet and pleasant to
thee. For this text promiseth unto the man that feareth the Lord, the
presence, company, and discovery of the mind of God, while he is going
in the way that he hath chosen. It is said of the good scribe, that he
is instructed unto, as well as into, the way of the kingdom of God
(Matt 13:52). Instructed unto; that is, he hath the heart and mind of
God still discovered to him in the way that he hath chosen, even all
the way from this world to that which is to come, even until he shall
come to the very gate and door of heaven. What the disciples said was
the effect of the presence of Christ, to wit, “that their hearts did
burn within them while he talked to them by the way,” shall be also
fulfilled in thee, he will meet with thee in the way, talk with thee in
the way; he will teach thee in the way that thou shalt choose (Luke
24:32).

Third Privilege. Dost thou fear the Lord? he will open his secret unto
thee, even that which he hath hid and keeps close from all the world,
to wit, the secret of his covenant and of thy concern therein—“The
secret of the Lord is with them that fear him, and he will shew them
his covenant” (Psa 25:14). This, then, further confirmeth what was said
but just above; his secret shall be with them, and his covenant shall
be showed unto them. His secret, to wit, that which hath been kept hid
from ages and generations; that which he manifesteth only to the
saints, or holy ones; that is, his Christ, for he it is that is hid in
God, and that no man can know but he to whom the Father shall reveal
him (Matt 11:27).

But O! what is there wrapped up in this Christ, this secret of God?
why, all treasures of life, of heaven, and happiness—“In him are hid
all the treasures of wisdom and knowledge.” And “in him dwelleth all
the fulness of the Godhead bodily” (Col 2).

This also is that hidden One, that is so full of grace to save sinners,
and so full of truth and faithfulness to keep promise and covenant with
them, that their eyes must needs convey, even by every glance they make
upon his person, offices, and relation, such affecting ravishments to
the heart, that it would please them that see him, even to be killed
with that sight. This secret of the Lord shall be, nay is, with them
that fear him, for he dwelleth in their heart by faith. “And he will
shew them his covenant.” That is, the covenant that is confirmed of God
in Christ, that everlasting and eternal covenant, and show him too that
he himself is wrapped up therein, as in a bundle of life with the Lord
his God. These are the thoughts, purposes, and promises of God to them
that fear him.

Fourth Privilege. Dost thou fear the Lord? his eye is always over thee
for good, to keep thee from all evil—“Behold the eye of the Lord is
upon them that fear him, upon them that hope in his mercy; to deliver
their soul from death, and to keep them alive in famine” (Psa
33:18,19). His eye is upon them; that is, to watch over them for good.
He that keepeth Israel neither slumbers nor sleeps. His eyes are upon
them, and he will keep them as a shepherd doth his sheep; that is, from
those wolves that seek to devour them, and to swallow them up in death.
His eyes are upon them; for they are the object of his delight, the
rarities of the world, in whom, saith he, is all my delight. His eye is
upon them, as I said before, to teach and instruct them—“I will
instruct thee and teach thee in the way which thou shalt go; I will
guide thee with mine eye” (Psa 32:8; 2 Chron 7:15,16). The eye of the
Lord, therefore, is upon them, not to take advantage of them, to
destroy them for their sins, but to guide, to help, and deliver them
from death; from that death that would feed upon their souls—“To
deliver their soul from death and to keep them alive in famine.” Take
death here for death spiritual, and death eternal; and the famine here,
not for that that is for want of bread and water, but for that which
comes on many for want of the Word of the Lord (Rev 20:14; Amos
8:11,12); and then the sense is this, the man that feareth the Lord
shall neither die spiritually nor eternally; for God will keep him with
his eye from all those things that would in such a manner kill him.
Again, should there be a famine of the Word; should there want both the
Word and them that preach it in the place that thou dost dwell, yet
bread shall be given thee, and thy water shall be sure; thou shalt not
die of the famine, because thou fearest God. I say, that man shall not,
behold he shall not, because he feareth God, and this the next head
doth yet more fully manifest.

Fifth Privilege. Dost thou fear God? fear him for this advantage more
and more—“O fear the Lord, ye his saints, for there is no want to them
that fear him. The young lions do lack and suffer hunger, but they that
seek the Lord,” that fear him, “shall not want any good thing” (Psa
34:9,10). Not anything that God sees good for them shall those men want
that fear the Lord. If health will do them good, if sickness will do
them good, if riches will do them good, if poverty will do them good,
if life will do them good, if death will do them good, then they shall
not want them, neither shall any of these come nigh them, if they will
not do them good. The lions, the wicked people [19] of the world that
fear not God, are not made sharers in this great privilege; all things
fall out to them contrary, because they fear not God. In the midst of
their sufficiency, they are in want of that good that God puts into the
worst things that the man that feareth God doth meet with in the world.

Sixth Privilege. Dost thou fear God? he hath given charge to the armies
of heaven to look after, take charge of, to camp about, and to deliver
thee—“The angel of the Lord encampeth round about them that fear him,
and delivereth them” (Psa 34:7). This also is a privilege entailed to
them that in all generations fear the Lord. The angels, the heavenly
creatures, have it in commission to take the charge of them that fear
the Lord; one of them is able to slay of men in one night 185,000.
These are they that camped about Elisha like horses of fire, and
chariots of fire, when the enemy came to destroy him. They also helped
Hezekiah against the band of the enemy, because he feared God (2 Kings
6:17; Isa 37:36; Jer 26:19). “The angel of the Lord encampeth round
about them”; that is, lest the enemy should set upon them on any side;
but let him come where he will, behind or before, on this side or that,
the angel of the Lord is there to defend them. “The angel.” It may be
spoken in the singular number, perhaps, to show that every one that
feareth God hath his angel to attend on him, and serve him. When the
church, in the Acts, was told that Peter stood at the door and knocked;
at first they counted the messenger mad, but when she did constantly
affirm it, they said, It is his angel (Acts 12:13-15). So Christ saith
of the children that came unto him, “their angels behold the face of my
Father which is in heaven.” Their angels; that is, those of them that
feared God, had each of them his angel, who had a charge from God to
keep them in their way. We little think of this, yet this is the
privilege of them that fear the Lord; yea, if need be, they shall all
come down to help them and to deliver them, rather than, contrary to
the mind of their God, they should by any be abused—“Are they not all
ministering spirits, sent forth to minister for them who shall be heirs
of salvation?” (Heb 1:14).

[Quest.] But how do they deliver them? for so says the text—“The angel
of the Lord encampeth round about them that fear him, and delivereth
them.” Answ. The way that they take to deliver them that fear the Lord,
is sometimes by smiting of their enemies with blindness, that they may
not find them; and so they served the enemies of Lot (Gen 19:10,11).
Sometimes by smiting of them with deadly fear; and so they served those
that laid siege against Samaria (2 Kings 7:6). And sometimes by smiting
of them even with death itself; and thus they served Herod, after he
had attempted to kill the apostle James, and also sought to vex certain
others of the church (Acts 12). These angels that are servants to them
that fear the Lord, are them that will, if God doth bid them, revenge
the quarrel of his servants upon the stoutest monarch on earth. This,
therefore, is a glorious privilege of the men that fear the Lord. Alas!
they are, some of them, so mean that they are counted not worth taking
notice of by the high ones of the world; but their betters do respect
them. The angels of God count not themselves too good to attend on
them, and camp about them to deliver them. This, then, is the man that
hath his angel to wait upon him, even he that feareth God.

Seventh Privilege. Dost thou fear the Lord? salvation is nigh unto
thee—“Surely his salvation is nigh them that fear him, that glory may
dwell in our land” (Psa 85:9). This is another privilege for them that
fear the Lord. I told you before, that the angel of the Lord did encamp
about them, but now he saith, “his salvation is also nigh them”; the
which although it doth not altogether exclude the conduct of
angels,[20] but include them; yet it looketh further. “Surely his
salvation,” his saving, pardoning grace, “is nigh them that fear him”;
that is, to save them out of the hand of their spiritual enemies. The
devil, and sin, and death, do always wait even to devour them that fear
the Lord, but to deliver them from these his salvation doth attend
them. So then, if Satan tempts, here is their salvation nigh; if sin,
by breaking forth, beguiles them, here is God’s salvation nigh them;
yea, if death itself shall suddenly seize upon them, why, here is their
God’s salvation nigh them.

I have seen that great men’s little children must go no whither without
their nurses be at hand. If they go abroad, their nurses must go with
them; if they go to meals, their nurses must go with them; if they go
to bed, their nurses must go with them; yea, and if they fall asleep,
their nurses must stand by them. O my brethren, those little ones that
fear the Lord, they are the children of the highest, therefore they
shall not walk alone, be at their spiritual meats alone, go to their
sick-beds, or to their graves alone; the salvation of their God is nigh
them, to deliver them from the evil. This is then the glory that dwells
in the land of them that fear the Lord.

Eighth Privilege. Dost thou fear the Lord? hearken yet again—“The mercy
of the Lord is from everlasting to everlasting upon them that fear him,
and his righteousness unto children’s children” (Psa 103:17). This
still confirms what was last asserted, that is, that his salvation is
nigh unto them. His salvation, that is, pardoning mercy, that is nigh
them. But mind it, there he says it is nigh them; but here it is upon
them. His mercy is upon them, it covereth them all over, it
encompasseth them about as with a shield. Therefore they are said in
another place to be clothed with salvation, and covered with the robe
of righteousness. The mercy of the Lord is upon them, that is, as I
said, to shelter and defend them. The mercy, the pardoning preserving
mercy, the mercy of the Lord is upon them, who is he then that can
condemn them? (Rom 8).

But there yet is more behind, “The mercy of the Lord is from
everlasting to everlasting upon them.” It was designed for them before
the world was, and shall be upon them when the world itself is ended;
from everlasting to everlasting it is on them that fear him. This from
everlasting to everlasting is that by which, in another place, the
eternity of God himself is declared—“From everlasting to everlasting,
thou art God” (Psa 90:2). The meaning, then, may be this; that so long
as God hath his being, so long shall the man that feareth him find
mercy at his hand. According to that of Moses—“The eternal God is thy
refuge, and underneath are the everlasting arms; and he shall thrust
out the enemy from before thee, and shall say, Destroy them” (Deut
33:27).

Child of God, thou that fearest God, here is mercy nigh thee, mercy
enough, everlasting mercy upon thee. This is long-lived mercy. It will
live longer than thy sin, it will live longer than temptation, it will
live longer than thy sorrows, it will live longer than thy persecutors.
It is mercy from everlasting to contrive thy salvation, and mercy to
everlasting to weather it out with all thy adversaries. Now what can
hell and death do to him that hath this mercy of God upon him? And this
hath the man that feareth the Lord. Take that other blessed word, and O
thou man that fearest the Lord, hang it like a chain of gold about thy
neck—“As the heaven is high above the earth, so great is his mercy
toward them that fear him” (Psa 103:11). If mercy as big, as high, and
as good as heaven itself will be a privilege, the man that feareth God
shall have a privilege.

Ninth Privilege. Dost thou fear God?—“Like as a father pitieth his
children, so the Lord pitieth them that fear him” (Psa 103:13).

“ The Lord pitieth them that fear him”; that is, condoleth and is
affected, feeleth and sympathizeth with them in all their afflictions.
It is a great matter for a poor man to be in this manner in the
affections of the great and mighty, but for a poor sinner to be thus in
the heart and affections of God, and they that fear him are so, this is
astonishing to consider. “In his love and in his pity he redeemed
them.” In his love and in his pity! “In all their affliction he was
afflicted, and the angel of his presence saved them; in his love and in
his pity he redeemed them, and he bare them, and carried them all the
days of old” (Isa 63:9). I say, in that he is said to pity them, it is
as much as to say, he condoleth, feeleth, and sympathizeth with them in
all their afflictions and temptations. So that this is the happiness of
him that feareth God, he has a God to pity him and to be touched with
all his miseries. It is said in Judges, “His soul was grieved for the
misery of Israel” (Judg 10:16). And in the Hebrews, he is “touched with
the feeling of our infirmities,” and can “succour them that are
tempted” (4:15, 2:17,18).

But further, let us take notice of the comparison. “As a father pitieth
his children, so the Lord pitieth them that fear him.” Here is not only
pity, but the pity of a relation, a father. It is said in another
place; “Can a woman,” a mother, “forget her sucking child, that she
should not have compassion on the son of her womb? yea, they may, yet
will not I forget thee.” The pity of neighbours and acquaintance
helpeth in times of distress, but the pity of a father and a mother is
pity with an over and above. “The Lord,” says James, “is very pitiful,
and of tender mercy.” Pharaoh called Joseph his tender father,[21]
because he provided for him against the famine, but how tender a father
is God! how full of bowels! how full of pity! (James 5:11; Gen 41:43).
It is said, that when Ephraim was afflicted, God’s bowels were troubled
for him, and turned within him towards him. O that the man that feareth
the Lord did but believe the pity and bowels that are in the heart of
God and his father towards him (Jer 31:18-20).

Tenth Privilege. Dost thou fear God?—“He will fulfil the desire of them
that fear him; he also will hear their cry, and will save them” (Psa
145:19). Almost all those places that make mention of the men that fear
God, do insinuate as if they still were under affliction, or in danger
by reason of an enemy. But I say, here is still their privilege, their
God is their father and pities them—“He will fulfil the desire of them
that fear him.” Where now is the man that feareth the Lord? let him
hearken to this. What sayest thou, poor soul? will this content thee,
the Lord will fulfil thy desires? It is intimated of Adonijah, that
David his father did let him have his head and his will in all things.
“His father,” says the text, “had not displeased him at any time in (so
much as) saying, Why hast thou done so?” (1 Kings 1:6). But here is
more, here is a promise to grant thee the whole desire of thy heart,
according to the prayer of holy David, “The Lord grant thee, according
to thine own heart, and fulfil all thy counsel.” And again, “The Lord
fulfil all thy petitions” (Psa 20).

O thou that fearest the Lord, what is thy desire? All my desire, says
David, is all my salvation (2 Sam 23:5), so sayest thou, “All my
salvation” is “all my desire.” Well, the desire of thy soul is granted
thee, yea, God himself hath engaged himself even to fulfil this thy
desire—“He will fulfil the desire of them that fear him, he also will
hear their cry, and will save them.” O this desire when it cometh, what
a tree of life will it be to thee! Thou desirest to be rid of thy
present trouble; the Lord shall rid thee out of trouble. Thou desirest
to be delivered from temptation; the Lord shall deliver thee out of
temptation. Thou desirest to be delivered from thy body of death; and
the Lord shall change this thy vile body, that it may be like to his
glorious body. Thou desirest to be in the presence of God, and among
the angels in heaven. This thy desire also shall be fulfilled, and thou
shalt be made equal to the angels (Exo 6:6; 2 Peter 2:9; Phil 3:20,21;
Luke 16:22, 20:35,36). O but it is long first! Well, learn first to
live upon thy portion in the promise of it, and that will make thy
expectation of it sweet. God will fulfil thy desires, God will do it,
though it tarry long. Wait for it, because it will surely come, it will
not tarry.

Eleventh Privilege. Dost thou fear God?—“The Lord taketh pleasure in
them that fear him” (Psa 147:11). They that fear God are among his
chief delights. He delights in his Son, he delights in his works, and
takes pleasure in them that fear him. As a man takes pleasure in his
wife, in his children, in his gold, in his jewels; so the man that
fears the Lord is the object of his delight. He takes pleasure in their
prosperity, and therefore sendeth them health from the sanctuary, and
makes them drink of the river of his pleasures (Psa 35:27). “They shall
be abundantly satisfied with the fatness of thy house; and thou shalt
make them drink of the river of thy pleasures” (Psa 36:8). That or
those that we take pleasure in, that or those we love to beautify and
adorn with many ornaments. We count no cost too much to be bestowed on
those in whom we place our delight, and whom we make the object of our
pleasure. And even thus it is with God. “For the Lord taketh pleasure
in his people,” and what follows? “he will beautify the meek with
salvation” (Psa 149:4).

Those in whom we delight, we take pleasure in their actions; yea, we
teach them, and give them such rules and laws to walk by, as may yet
make them that we love more pleasurable in our eyes. Therefore they
that fear God, since they are the object of his pleasure, are taught to
know how to please him in everything (1 Thess 4:1). And hence it is
said, that he is ravished with their looks, that he delighteth in their
cry, and that he is pleased with their walking (Can 4:9; Prov 15:8,
11:20).

Those in whom we delight and take pleasure, many things we will bear
and put up that they do, though they be not according to our minds. A
man will suffer that in, and put up that at, the hand of the child or
wife of his pleasure, that he will not pass by nor put up in another.
They are my jewels, says God, even them that fear me; and I will spare
them, in all their comings-short of my will, “even as a man spareth his
own son that serveth him” (Mal 3:16,17). O how happy is the man that
feareth God! His good thoughts, his good attempts to serve him, and his
good life pleases him, because he feareth God.

You know how pleasing in our eyes the actions of our children are, when
we know that they do what they do even of a reverent fear and awe of
us; yea, though that which they do amounts but to little, we take it
well at their hands, and are pleased therewith. The woman that cast in
her two mites into the treasury, cast in not much, for they both did
but make one farthing; yet how doth the Lord Jesus trumpet her up,[22]
he had pleasure in her, and in her action (Mark 12:41-44). This,
therefore, that the Lord taketh pleasure in them that fear him, is
another of their great privileges.

Twelfth Privilege. Dost thou fear God? the least dram of that fear
giveth the privilege to be blessed with the biggest saint—“He will
bless them that fear the Lord, small and great” (Psa 115:13). This word
small may be taken three ways—1. For those that are small in esteem,
for those that are but little accounted of (Judg 6:15; 1 Sam 18:23).
Art thou small or little in this sense, yet if thou fearest God, thou
art sure to be blessed. “He will bless them that fear him, small and
great,” be thou never so small in the world’s eyes, in thine own eyes,
in the saints’ eyes, as sometimes one saint is little in another
saint’s eye; yet thou, because thou fearest God, art put among the
blessed. 2. By small, sometimes is meant those that are but small of
stature, or young in years, little children, that are easily passed by
and looked over: as those that sang Hosanna in the temple were, when
the Pharisees deridingly said of them to Christ, “Hearest thou what
these say?” (Matt 21:16). Well, but Christ would not despise them, of
them that feared God, but preferred them by the Scripture testimony far
before those that did contemn them. Little children, how small soever,
and although of never so small esteem with men, shall also, if they
fear the Lord, be blessed with the greatest saints—“He will bless them
that fear him, small and great.” 3. By small may sometimes be meant
those that are small in grace or gifts; these are said to be the least
in the church, that is, under this consideration, and so are by it
least esteemed (Matt 25:45). Thus also is that of Christ to be
understood, “Inasmuch as ye did it not to one of the least of these, ye
did it not to me” (1 Cor 6:4).

Art thou in thine own thoughts, or in the thoughts of others, of these
last small ones, small in grace, small in gifts, small in esteem upon
this account, yet if thou fearest God, if thou fearest God indeed, thou
art certainly blessed with the best of saints. The least star stands as
fixed, as the biggest of them all, in heaven. “He will bless them that
fear him, small and great.” He will bless them, that is, with the same
blessing of eternal life. For the different degrees of grace in saints
doth not make the blessing, as to its nature, differ. It is the same
heaven, the same life, the same glory, and the same eternity of
felicity that they are in the text promised to be blessed with. That is
observable which I mentioned before, where Christ at the day of
judgment particularly mentioneth and owneth the least—“Inasmuch as ye
did it not to one of the least.” The least then was there, in his
kingdom and in his glory, as well as the biggest of all. “He will bless
them that fear him, small and great.” The small are named first in the
text, and are so the first in rank; it may be to show that though they
may be slighted and little set by in the world, yet they are much set
by in the eyes of the Lord.

Are great saints only to have the kingdom, and the glory everlasting?
Are great works only to be rewarded? works that are done by virtue of
great grace, and the abundance of the gifts of the Holy Ghost? No:
“Whosoever shall give to drink unto one of these little ones a cup of
cold water only, in the name of a disciple, verily I say unto you, he
shall in no wise lose his (a disciple’s) reward.” Mark, here is but a
little gift, a cup of cold water, and that given to a little saint, but
both taken special notice of by our Lord Jesus Christ (Matt 10:42). “He
will give reward to his servants the prophets, and to his saints, and
to them that fear his name, small and great” (Rev 11:18). The small,
therefore, among them that fear God, are blessed with the great, as the
great, with the same salvation, the same glory, and the same eternal
life; and they shall have, even as the great ones also shall, as much
as they can carry; as much as their hearts, souls, bodies, and
capacities can hold.

Thirteenth Privilege. Dost thou fear God? why, the Holy Ghost hath on
purpose indited for thee a whole psalm to sing concerning thyself. So
that thou mayest even as thou art in thy calling, bed, journey, or
whenever, sing out thine own blessed and happy condition to thine own
comfort and the comfort of thy fellows. The psalm is called the 128th
Psalm; I will set it before thee, both as it is in the reading[23] and
in the singing Psalms—

“ Blessed is every one that feareth the Lord, that walketh in his ways.
For thou shalt eat the labour of thine hands: happy shalt thou be, and
it shall be well with thee. Thy wife shall be as a fruitful vine by the
sides of thine house; thy children, like olive plants round about thy
table. Behold, that thus shall the man be blessed that feareth the
Lord. The Lord shall bless thee out of Zion; and thou shalt see the
good of Jerusalem all the days of thy life. Yea, thou shalt see thy
children’s children, and peace upon Israel.”

AS IT IS SUNG.


Blessed art thou that fearest God,
    And walkest in his way:
For of thy labour thou shalt eat;
    Happy art thou, I say!
Like fruitful vines on thy house side,
    So doth thy wife spring out;
Thy children stand like olive plants
    Thy table round about.

Thus art thou blest that fearest God,
    And he shall let thee see
The promised Jerusalem,
    And her felicity.
Thou shalt thy children’s children see,
    To thy great joy’s increase;
And likewise grace on Israel,
    Prosperity and peace.[24]


And now I have done with the privileges when I have removed one
objection.

Object. But the Scripture says, “perfect love casteth our fear”; and
therefore it seems that saints, after that a spirit of adoption is
come, should not fear, but do their duty, as another Scripture saith,
without it (1 John 4:18; Luke 1:74,75).

Answ. Fear, as I have showed you, may be taken several ways. 1. It may
be taken for the fear of devils. 2. It may be taken for the fear of
reprobates. 3. It may be taken for the fear that is wrought in the
godly by the Spirit as a spirit of bondage; or, 4. It may be taken for
the fear that I have been but now discoursing of.

Now the fear that perfect love casts out cannot be that son-like,
gracious fear of God, that I have in this last place been treating of;
because that fear that love casts out hath torment, but so has not the
son-like fear. Therefore the fear that love casts out is either that
fear that is like the fear of devils and reprobates, or that fear that
is begot in the heart by the Spirit of God as a spirit of bondage, or
both; for, indeed, all these kinds of fear have torment, and therefore
may be cast out; and are so by the spirit of adoption, which is called
the spirit of faith and love, when he comes with power into the soul;
so that without this fear we should serve him. But to argue from these
texts that we ought not to fear God, or to mix fear with our worship of
him, is as much as to say that by the spirit of adoption we are made
very rogues; for not to fear God is by the Scripture applied to such
(Luke 23:40). But for what I have affirmed the Scripture doth
plentifully confirm, saying, “Happy is the man that feareth alway.” And
again, “It shall be well with them that fear God, which fear before
him.” Fear, therefore; the spirit of the fear of the Lord is a grace
that greatly beautifies a Christian, his words, and all his ways:
“Wherefore now let the fear of the Lord be upon you; take heed, and do
it, for there is no iniquity with the Lord our God, nor respect of
persons, nor taking of gifts” (2 Chron 19:7).

I come now to make some use and application of this doctrine.

THE USE OF THIS DOCTRINE.


Having proceeded thus far about this doctrine of the fear of God, I now
come to make some use and application of the whole; and my

[USE FIRST, of Examination.]

FIRST USE shall be a USE OF EXAMINATION. Is this fear of God such an
excellent thing? Is it attended with so many blessed privileges? Then
this should put us, every soul of us, upon a diligent examination of
ourselves, to wit, whether this grace be in us or not, for if it be,
then thou art one of these blessed ones to whom belong these glorious
privileges, for thou hast an interest in every of them; but if it shall
appear that this grace is not in thee, then thy state is fearfully
miserable, as hath partly been manifest already, and will further be
seen in what comes after. Now, the better to help thee to consider, and
not to miss in finding out what thou art in thy self-examination, I
will speak to this—First. In general. Second. In particular.

First. In general. No man brings this grace into the world with him.
Every one by nature is destitute of it; for naturally none fear God,
there is no fear of God, none of this grace of fear before their eyes,
they do not so much as know what it is; for this fear flows, as was
showed before, from a new heart, faith, repentance and the like; of
which new heart, faith, and repentance, if thou be void, thou art also
void of this godly fear. Men must have a mighty change of heart and
life, or else they are strangers to this fear of God. Alas, how
ignorant are the most of this! Yea, and some are not afraid to say they
are not changed, nor desire so to be. Can these fear God? can these be
possessed with this grace of fear? No: “Because they have no changes,
therefore they fear not God” (Psa 55:19; Psa 36:1; Rom 3:18).

Wherefore, sinner, consider whoever thou art that art destitute of this
fear of God, thou art void of all other graces; for this fear, as also
I have showed, floweth from the whole stock of grace where it is. There
is not one of the graces of the Spirit, but this fear is in the bowels
of it; yea, as I may say, this fear is the flower and beauty of every
grace; neither is there anything, let it look as much like grace as it
will, that will be counted so indeed, if the fruit thereof be not this
fear of God; wherefore, I say again, consider well of this matter, for
as thou shalt be found with reference to this grace, so shall thy
judgment be. I have but briefly treated of this grace, yet have
endeavoured, with words as fit as I could, to display it in its colours
before thy face, first by showing you what this fear of God is, then
what it flows from, as also what doth flow from it; to which, as was
said before, I have added several privileges that are annexed to this
fear, that by all, if it may be, thou mayest see it if thou hast it,
and thyself without it if thou hast it not. Wherefore I refer thee
thither again for information in this thing; or if thou art loath to
give the book a second reading, but wilt go on to the end now thou art
gotten hither; then

Second and particularly, I conclude with these several propositions
concerning those that fear not God.

1. That man that is proud, and of a high and lofty mind, fears not God.
This is plain from the exhortation, “Be not high-minded, but fear” (Rom
11:20). Here you see that a high mind and the fear of God are set in
direct opposition the one to the other; and there is in them, closely
concluded by the apostle, that where indeed the one is, there cannot be
the other; where there is a high mind, there is not the fear of God;
and where there is the fear of God, the mind is not high but lowly. Can
a man at the same time be a proud man, and fear God too? Why, then, is
it said God beholdeth every one that is proud, and abases him? and
again, He beholds the proud afar off? He therefore that is proud of his
person, of his riches, of his office, of his parts, and the like,
feareth not God. It is also manifest further, for God resisteth the
proud, which he would not do, if he feared him, but in that he sets him
at such a distance from him, in that he testifies that he will abase
him and resist him, it is evident that he is not the man that hath this
grace of fear; for that man, as I have showed you, is the man of God’s
delight, the object of his pleasure (Psa 138:6; James 4:6; 1 Peter 5:5;
Mal 4:1).

2. The covetous man feareth not God. This also is plain from the Word,
because it setteth covetousness and the fear of God in direct
opposition. Men that fear God are said to hate covetousness (Exo
18:21). Besides, the covetous man is called an idolater, and is said to
have no part in the kingdom of Christ and of God. And again, “The
wicked boasteth of his heart’s desire, and blesseth the covetous, whom
the Lord abhorreth” (Eze 33:31; Eph 5:5; Psa 10:3). Hearken to this,
you that hunt the world to take it, you that care not how you get, so
you get the world. Also you that make even religion your stalking-horse
to get the world, you fear not God. And what will you do whose hearts
go after your covetousness? you who are led by covetousness up and
down, as it were by the nose; sometimes to swear, to lie, to cozen, and
cheat and defraud, when you can get the advantage to do it. You are
far, very far, from the fear of God. “Ye adulterers and adulteresses,”
for so the covetous are called, “know ye not that the friendship of the
world is enmity with God? whosoever, therefore, will be a friend of the
world, is the enemy of God” (James 4:4).

3. The riotous eaters of flesh have not the fear of God. For this is
done “without fear” (Jude 12). Gluttony is a sin little taken notice
of, and as little repented of by those that use it, but yet it is
odious in the sight of God, and the practice of it a demonstration of
the want of his fear in the heart: yea, so odious is it, that God
forbids that his people should so much as company with such. “Be not,”
saith he, “among wine-bibbers, among riotous eaters of flesh” (Prov
23:20). And he further tells us, that they that are such, are spots and
blemishes to those that keep them company, for indeed they fear not God
(2 Peter 2:13; Rom 13:13; 1 Peter 4:4). Alas! some men are as if they
were for nought else born but to eat and to drink, and pamper their
carcasses with the dainties of this world, quite forgetting why God
sent them hither; but such, as is said, fear not God, and so
consequently are of the number of them upon whom the day of judgment
will come at unawares (Luke 21:34).

4. The liar is one that fears not God. This also is evident from the
plain text, “Thou hast lied,” saith the Lord, “and hast not remembered
me, nor laid it to thy heart: have not I held my peace even of old,”
saith the Lord, “and thou fearest me not?” (Isa 57:11). What lie this
was is not material; it was a lie, or a course of lying that is here
rebuked, and the person or persons in this practice, as is said, were
such as feared not God; a course of lying and the fear of God cannot
stand together. This sin of lying is a common sin, and it walketh in
the world in several guises. There is the profane scoffing liar, there
is the cunning artificial liar, there is the hypocritical religious
liar, with liars of other ranks and degrees. But none of them all have
the fear of God, nor shall any of them, they not repenting, escape the
damnation of hell—“All liars shall have their part in the lake which
burneth with fire and brimstone” (Rev 21:8). Heaven and the New
Jerusalem are not a place for such—“And there shall in no wise enter
into it anything that defileth, neither whatsoever worketh abomination,
or maketh a lie” (v 27). Therefore another scripture says that all
liars are without—“For without are dogs, and sorcerers, and
whoremongers, and murderers, and idolaters, and whosoever loveth and
maketh a lie” (Rev 22:15). But this should not be their sentence,
judgment, and condemnation, if they that are liars were such as had in
them this blessed fear of God.

5. They fear not God who cry unto him for help in the time of their
calamity, and when they are delivered, they return to their former
rebellion. This, Moses, in a spirit of prophecy, asserteth at the time
of the mighty judgment of the hail. Pharaoh then desired him to pray to
God that he would take away that judgment from him. Well, so I will,
said Moses, “But as for thee and thy servants, I know that ye will not
yet fear the Lord God” (Exo 9:30). As who should say, I know that so
soon as this judgment is removed, you will to your old rebellion again.
And what greater demonstration can be given that such a man feareth not
God, than to cry to God to be delivered from affliction to prosperity,
and to spend that prosperity in rebellion against him? This is crying
for mercies that they may be spent, or that we may have something to
spend upon our lusts, and in the service of Satan (John 4:1-3). Of
these God complains in the sixteenth of Ezekiel, and in the second of
Hosea—“Thou hast,” saith God, “taken thy fair jewels of my gold and of
my silver, which I had given thee, and madest to thyself images” &c.
(Eze 16:17). This was for want of the fear of God. Many of this kind
there be now in the world, both of men, and women, and children; art
not thou that readest this book of this number? Hast thou not cried for
health when sick, for wealth when poor, when lame for strength, when in
prison for liberty, and then spent all that thou gottest by thy prayer
in the service of Satan, and to gratify thy lusts? Look to it, sinner,
these things are signs that with thy heart thou fearest not God.

6. They fear not God that way-lay his people and seek to overthrow
them, or to turn them besides the right path, as they are journeying
from hence to their eternal rest. This is evident from the plain text,
“Remember,” saith God, “what Amalek did unto thee by the way when ye
were come forth out of Egypt; how he met thee by the way, and smote the
hindmost of thee, even all that were feeble behind thee, when thou wast
faint and weary, and he feared not God” (Deut 25:17,18). Many such
Amalekites there be now in the world that set themselves against the
feeble of the flock, against the feeble of the flock especially, still
smiting them, some by power, some with the tongue, some in their lives
and estates, some in their names and reputations, by scandals,
slanders, and reproach, but the reason of this their ungodly practice
is this, they fear not God. For did they fear him, they would be afraid
to so much as think, much more of attempting to afflict and destroy,
and calumniate the children of God; but such there have been, such
there are, and such there will be in the world, for all men fear not
God.

7. They fear not God who see his hand upon backsliders for their sins,
and yet themselves will be backsliders also. “I saw,” saith God, “when
for all the causes whereby backsliding Israel committed adultery, I had
put her away, and given her a bill of divorce, yet her treacherous
sister Judah feared not, but went and played the harlot also” (Jer 3:8,
2:19). Judah saw that her sister was put away, and delivered by God
into the hands of Shalmaneser, who carried her away beyond Babylon, and
yet, though she saw it, she went and played the harlot also—a sign of
great hardness of heart, and of the want of the fear of God indeed. For
this fear, had it been in her heart, it would have taught her to have
trembled at the judgment that was executed upon her sister, and not to
have gone and played the harlot also: and not to have done it while her
sister’s judgment was in sight and memory. But what is it that a heart
that is destitute of the fear of God will not do? No sin comes amiss to
such: yea, they will sin, they will do that themselves, for the doing
of which they believe some are in hell-fire, and all because they fear
not God.

But pray observe, if those that take not warning when they see the hand
of God upon backsliders, are said to have none of the fear of God, have
they it, think you, that lay stumbling-blocks in the way of God’s
people, and use devices to cause them to backslide, yea, rejoice when
they can do this mischief to any? and yet many of this sort there are
in the world, that even rejoice when they see a professor fall into
sin, and go back from his profession, as if they had found some
excellent thing.

8. They fear not God who can look upon a land as wallowing in sin, and
yet are not humbled at the sight thereof. “Have ye,” said God by the
prophet to the Jews, “forgotten the wickedness of your fathers, and the
wickedness of the kings of Judah, and the wickedness of their wives,
which they have committed in the land of Judah and in the streets of
Jerusalem? They are not humbled to this day, neither have they feared,
nor walked in my law” (Jer 44:9,10). Here is a land full of wickedness,
and none to bewail it, for they wanted the fear of God, and love to
walk in his law. But how say you, if they that are not humbled at their
own and others’ wickedness are said not to fear, or have the fear of
God, what shall we think or say of such that receive, that nourish and
rejoice in such wickedness? Do they fear God? Yea, what shall we say of
such that are the inventors and promoters of wickedness, as of oaths,
beastly talk, or the like? Do they, do you think, fear God? Once again,
what shall we say of such that cannot be content to be wicked
themselves, and to invent and rejoice in other men’s wickedness, but
must hate, reproach, vilify and abuse those that they cannot persuade
to be wicked? Do they fear God?

9. They that take more heed to their own dreams than to the Word of
God, fear not God. This also is plain from the Word—“For in the
multitude of dreams, there are also divers vanities, but fear thou
God”; that is, take heed unto his Word (Eccl 5:7; Isa 8:20). Here the
fearing of God is opposed to our overmuch heeding dreams: and there is
implied, that it is for want of the fear of God that men so much heed
those things. What will they say to this that give more heed to a
suggestion that ariseth from their foolish hearts, or that is cast in
thither by the devil, than they do to the holy Word of God? These are
“filthy dreamers.” Also, what shall we say to those that are more
confident of the mercy of God to their soul, because he hath blessed
them with outward things, than they are afraid of his wrath and
condemnation, though the whole of the Word of God doth fully verify the
same? These are “filthy dreamers” indeed.

A dream is either real, or so by way of semblance, and so some men
dream sleeping, and some waking (Isa 29:7). And as those that a man
dreams sleeping are caused either by God, Satan, business, flesh, or
the like; so are they that a man dreams waking, to pass by those that
we have in our sleep. Men, when bodily awake, may have dreams, that is,
visions from heaven; such are all they that have a tendency to discover
to the sinner his state, or the state of the church according to the
Word. But those that are from Satan, business, and the flesh, are
such—especially the first and last, to wit, from Satan and the flesh—as
tend to embolden men to hope for good in a way disagreeing with the
Word of God.[25]

These Jude calls “filthy dreamers,” such whose principles were their
dreams, and they led them “to defile the flesh,” that is, by
fornication and uncleanness; “to despise dominion,” that the reins
might be laid upon the neck of their lusts; “to speak evil of
dignities,” of those that God had set over them, for their governing in
all the law and testament of Christ, these dreamt that to live like
brutes, to be greedy of gain, and to take away for it, as Cain and
Balaam did by their wiles, the lives of the owners thereof, would go
for good coin in the best of trials. These also Peter speaks of (2
Peter 2). And he makes their dreams, that Jude calls so, their
principle and errors in life and doctrine; you may read of them in that
whole chapter, where they are called cursed children, and so by
consequence such as fear not God.

10. They fear not God, who are sorcerers, adulterers, false swearers,
and that oppress the hireling of his wages. It is a custom with some
men to keep back by fraud from the hireling that which by covenant they
agreed to pay for their labour; pinching, I say, and paring from them
their due that of right belongs to them, to the making of them cry in
“the ears of the Lord of sabaoth” (James 5:4). These fear not God; they
are reckoned among the worst of men, and in their day of account God
himself will bear witness against them. “And I,” saith God, “will come
near to you to judgment; and I will be a swift witness against the
adulterers, and against the false swearers, and against those that
oppress the hireling in his wages, the widow and the fatherless, and
that turn aside the stranger from his right, and fear not me, saith the
Lord” (Mal 3:5).

11. They fear not God, who instead of pitying of, rail at God’s people
in their affliction, temptations, and persecutions, and rather rejoice
and skip for joy, than sympathize with them in their sorrow. Thus did
David’s enemies, thus did Israel’s enemies, and thus did the thief, he
railed at Christ when he hanged upon the cross, and was for that, even
by his fellow, accounted for one that feared not God (Luke 23:40; Psa
35:1,22-26. Read Oba 10-15; Jer 48:2-6). This is a common thing among
the children of men, even to rejoice at the hurt of them that fear God,
and it ariseth even of an inward hatred to godliness. They hate you,
saith Christ, because they hated me. Therefore Christ takes what is
done to his, in this, as done unto himself, and so to holiness of life.
But this falls hard upon such as despise at, and rejoice to see, God’s
people in their griefs, and that take the advantage, as dogged Shimei
did, to augment the griefs and afflictions of God’s people (2 Sam
16:5-8). These fear not God, they do this of enmity, and their sin is
such as will hardly be blotted out (1 Kings 2:8,9).

12. They fear not God, who are strangers to the effects of fear. “If I
be a master, where is my fear?” That is, show that I am so by your fear
of me in the effects of your fear of me. “You offer polluted bread upon
mine altar.” This is not a sign that you fear me, ye offer the blind
for sacrifices, where is my fear? ye offer the lame and the sick, these
are not the effects of the fear of God (Mal 1:6-8). Sinner, it is one
thing to say, I fear God, and another to fear him indeed. Therefore, as
James says, show me thy faith by thy works, so here God calls for a
testimony of thy fear by the effects of fear. I have already showed you
several effects of fear; if thou art a stranger to them, thou art a
stranger to this grace of fear. Therefore, to conclude this, it is not
a feigned profession that will do; nothing is good here, but what is
salted with this fear of God, and they that fear him are men of truth,
men of singleness of heart, perfect, upright, humble, holy men;
wherefore, reader, examine, and again, I say examine, and lay the Word
and thy heart together, before that thou concludest that thou fearest
God.

What! fear God, and in a state of nature? fear God without a change of
heart and life? What! fear God and be proud, and covetous, a
wine-bibber, and a riotous eater of flesh? How! fear God and a liar,
and one that cries for mercies to spend them upon thy lusts? This would
be strange. True, thou mayest fear as devils do, but what will that
profit? Thou mayest by thy fear be driven away from God, from his
worship, people, and ways, but what will that avail? It may be thou
mayest so fear at present, as to be a little stopped in thy sinful
course; perhaps thou hast got a knock from the Word of God, and are at
present a little dazzled and hindered from being in thy former and full
career after sin; but what of that? if by the fear that thou hast, thy
heart is not united to God, and to the love of his Son, Word, and
people, thy fear is nothing worth.[26] Many men also are forced to fear
God, as underlings are forced to fear those that are by force above
them. If thou only thus fearest God, it is but a false fear; it flows
not from love to God: this fear brings not willing subjection, which
indeed brings the effect of right fear; but being over-mastered like an
hypocrite, thou subjected thyself by feigned obedience, being forced, I
say, by mere dread to do it (Psa 66:3).

It is said of David, “that the fame of him went out into all lands, and
the Lord brought the fear of him upon all nations” (1 Chron 14:17). But
what, did they now love David? did they now choose him to be their
king? no verily; they, many of them, rather hated him, and, when they
could, made resistance against him. They did even as thou dost—feared,
but did not love; feared, but did not choose his government that ruled
over them. It is also said of Jehoshaphat, when God had subdued before
him Ammon, Moab, and mount Seir, that “the fear of God was on all the
kingdoms of these countries, when they had heard that the Lord fought
against the enemies of Israel” (2 Chron 20:29). But, I say, was this
fear, that is called now the fear of God, anything else, but a dread of
the greatness of power of the king? No verily, nor did that dread bring
them into a willing subjection to, and liking of his laws and
government; it only made them like slaves and underlings, stand in fear
of his executing the vengeance of God upon them.

Therefore still, notwithstanding this fear, they were rebels to him in
their hearts, and when occasion and advantage offered themselves, they
showed it by rising in rebellion against Israel. This fear therefore
provoked but feigned and forced obedience, a right emblem of the
obedience of such, who being still enemies in their minds to God, are
forced by virtue of present conviction to yield a little, even of fear
to God, to his Word, and to his ordinances. Reader, whoever thou art,
think of this, it is thy concern, therefore do it, and examine, and
examine again, and look diligently to thy heart in thine examination,
that it beguile thee not about this thy so great concern, as indeed the
fear of God is.

One thing more, before I leave thee, let me warn thee of. Take heed of
deferring to fear the Lord. Some men, when they have had conviction
upon their heart that the fear of God is not in them, have through the
overpowering of their corruptions yet deferred and put off the fear of
God from them, as it is said of them in Jeremiah: “This people hath a
revolting and a rebellious heart; they are revolted and gone. Neither
say they in their heart, Let us now fear the Lord” (Jer 5:23,24). They
saw that the judgments of God attended them because they did not yet
fear God, but that conviction would not prevail with them to say, “Let
us now fear the Lord.” They were for deferring to fear him still; they
were for putting off his fear from them longer. Sinner, hast thou
deferred to fear the Lord? is thy heart still so stubborn as not to say
yet, “Let us fear the Lord?” O! the Lord hath taken notice of this thy
rebellion, and is preparing some dreadful judgment for thee. “Shall I
not visit for these things? saith the Lord; shall not my soul be
avenged on such a nation as this?” (v 29). Sinner, why shouldest thou
pull vengeance down upon thee? why shouldest thou pull vengeance down
from heaven upon thee? Look up, perhaps thou hast already been pulling
this great while, to pull it down upon thee. O! pull no longer; why
shouldest thou be thine own executioner? Fall down upon thy knees, man,
and up with thy heart and thy hands to the God that dwells in the
heavens; cry, yea cry aloud, Lord, unite mine heart to fear thy name,
and do not harden mine heart from thy fear. Thus holy men have cried
before thee, and by crying have prevented judgment.

[A few things that may provoke thee to fear the Lord.]

Before I leave this use, let me give thee a few things, that, if God
will, may provoke thee to fear the Lord.

1. The man that feareth not God, carrieth it worse towards him than the
beast, the brute beast, doth carry it towards that man. “The fear of
you, and the dread of you, shall be upon every beast of the earth,”
yea, “and upon every fowl of the air,” and “upon all that moveth upon
the earth, and upon all the fishes of the sea” (Gen 9:2).

Mark, all my creatures shall fear you, and dread you, says God. None of
them shall be so hardy as to cast of all reverence of you. But what a
shame is this to man, that God should subject all his creatures to him,
and he should refuse to stoop his heart to God? The beast, the bird,
the fish, and all, have a fear and dread of man, yea, God has put it in
their hearts to fear man, and yet man is void of fear and dread, I mean
of godly fear of him, that thus lovingly hath put all things under him.
Sinner, art thou not ashamed, that a silly cow, a sheep, yea, a swine,
should better observe the law of his creation, than thou dost the law
of thy God?

2. Consider, he that will not fear God, God will make him fear him
whether he will or no. That is, he that doth not, will not now so fear
him, as willingly to bow before him, and put his neck into his yoke.
God will make him fear him when he comes to take vengeance on him. Then
he will surround him with terror, and with fear on every side, fear
within, and fear without; fear shall be in the way, even in the way
that thou goest when thou art going out of this world; and that will be
dreadful fear (Eccl 12:5). “I will bring their fears upon them,” saith
the Lord (Isa 66:4).

3. He that fears not God now, the Lord shall laugh at his fears then.
Sinner, God will be even with all them that choose not to have his fear
in their hearts: for as he calls and they hear not now, so they shall
cry, yea, howl then, and he will laugh at their fears. “I will laugh,”
saith he, “at their destruction; I will mock when their fear cometh,
when your fear cometh as desolation and your destruction cometh as a
whirlwind, when distress and anguish cometh upon you; then shall they
call upon me, but I will not answer: they shall seek me early, but they
shall not find me, for that they hated knowledge, and did not choose
the fear of the Lord” (Prov 1:27-29).

Sinner! thou thinkest to escape the fear; but what wilt thou do with
the pit? Thou thinkest to escape the pit; but what wilt thou do with
the snare? The snare, say you, what is that? I answer, it is even the
work of thine own hands. “The wicked is snared in the work of his own
hands,” he is “snared by the transgression of his lips” (Psa 9:16; Prov
12:13).

Sinner! what wilt thou do when thou comest into this snare; that is,
into the guilt and terror that thy sins will snaffle[27] thee with,
when they, like a cord, are fastened about thy soul? This snare will
bring thee back again to the pit, which is hell, and then how wilt thou
do to be rid of thy fear? The fear, pit, and the snare shall come upon
thee, because thou fearest not God.

Sinner! art thou one of them that hast cast off fear? poor man, what
wilt thou do when these three things beset thee? whither wilt thou fly
for help? And where wilt thou leave thy glory? If thou fliest from the
fear, there is the pit; if thou fliest from the pit, there is the
snare.

[USE SECOND, an exhortation to fear God.]

SECOND USE. My next word shall be AN EXHORTATION TO FEAR GOD. I mean an
exhortation to saints—“O fear the Lord, ye his saints, for there is no
want to them that fear him.” Not but that every saint doth fear God,
but as the apostle saith in another case, “I beseech you, do it more
and more.” The fear of the Lord, as I have showed you, is a grace of
the new covenant, as other saving graces are, and so is capable of
being stronger or weaker, as other graces are. Wherefore I beseech you,
fear him more and more.

It is said of Obadiah, that he feared the Lord greatly: every saint
fears the Lord, but every saint does not greatly fear him. O there are
but few Obadiahs in the world, I mean among the saints on earth: see
the whole relation of him (1 Kings 18). As Paul said of Timothy, “I
have none like-minded,” so it may be said of some concerning the fear
of the Lord; they have scarce a fellow. So it was with Job, “There is
none like him in the earth, one that feareth God,” &c. (Job 1:8). There
was even none in Job’s day that feared God like him, no, there was not
one like him in all the earth, but doubtless there were more in the
world that feared God; but this fearing of him greatly, that is the
thing that saints should do, and that was the thing that Job did do,
and in that he did outstrip his fellows. It is also said of Hananiah,
that “he was a faithful man, and feared God above many” (Neh 7:2). He
also had got, as to the exercise of, and growth in, this grace, the
start of many of his brethren. He “feared God above many.” Now then,
seeing this grace admits of degrees, and is in some stronger, and in
some weaker, let us be all awakened as to other graces, so to this
grace also. That like as you abound in everything, in faith, in
utterance, in knowledge, and in all diligence, and in your love to us,
see that ye abound in this grace also. I will labour to enforce this
exhortation upon you by several motives.

First. Let God’s distinguishing love to you be a motive to you to fear
him greatly. He hath put his fear in thy heart, and hath not given that
blessing to thy neighbour; perhaps not to thy husband, thy wife, thy
child, or thy parent. O what an obligation should this consideration
lay upon thy heart greatly to fear the Lord! Remember also, as I have
showed in the first part of this book, that this fear of the Lord is
his treasure, a choice jewel, given only to favourites, and to those
that are greatly beloved. Great gifts naturally tend to oblige, and
will do so, I trust, with thee, when thou shalt ingeniously consider
it. It is a sign of a very bad nature when the contrary shows itself;
could God have done more for thee than to have put his fear in thy
heart? This is better than to have given thee a place even in heaven
without it. Yea, had he given thee all faith, all knowledge, and the
tongue of men and angels, and a place in heaven to boot, they had all
been short of this gift, of the fear of God in thy heart. Therefore
love it, nourish it, exercise it, use all means to cause it to increase
and grow in thy heart, that it may appear it is set by at thy hand,
poor sinner.

Second. Another motive to stir thee up to grow in this grace of the
fear of God may be the privileges that it lays thee under. What or
where wilt thou find in the Bible, so many privileges so affectionately
entailed to any grace, as to this of the fear of God? God speaks of
this grace, and of the privileges that belong unto it, as if, to speak
with reverence, he knew not how to have done blessing of the man that
hath it. It seems to me as if this grace of fear is the darling grace,
the grace that God sets his heart upon at the highest rate. As it were,
he embraces the hugs, and lays the man in his bosom, that hath, and
grows strong in this grace of the fear of God. See again the many
privileges in which the man is interested that hath this grace in his
heart: and see also that there are but few of them, wherever mentioned,
but have entailed to them the pronunciation of a blessing, or else that
man is spoken of by way of admiration.

Third. Another motive may be this: The man that groweth in this grace
of the fear of the Lord will escape those evils that others will fall
into. Where this grace is, it keepeth the soul from final apostasy, “I
will put my fear in their hearts, that they shall not depart from me”
(Jer 32:40). But yet, if there be not an increase in this grace, much
evil may attend, and be committed notwithstanding. There is a child
that is healthy, and hath its limbs, and can go, but it is careless;
now the evil of carelessness doth disadvantage it very much;
carelessness is the cause of stumblings, of falls, of knocks, and that
it falls into the dirt, yea, that sometimes it is burned, or almost
drowned. And thus it is, even with God’s people that fear him, because
they add not to their fear a care of growing more in the fear of God,
therefore they reap damage; whereas, were they more in his fear, it
would keep them better, deliver them more, and preserve them from these
snares of death.

Fourth. Another motive may be this: To grow in this grace of the fear
of God, is the way to be kept always in a conscientious performance of
Christian duties. An increase in this grace, I say, keeps every grace
in exercise, and the keeping of our graces in their due exercise,
produceth a conscientious performance of duties. Thou hast a watch
perhaps in thy pocket, but the hand will not as yet be kept in any good
order, but does always give the lie as to the hour of the day; well,
but what is the way to remedy this, but to look well to the spring, and
the wheels within? for if they indeed go right, so will the hand do
also. This is thy case in spiritual things; thou art a gracious man,
and the fear of God is in thee, but yet for all that, one cannot well
tell, by thy life, what time of day it is.[28] Thou givest no true and
constant sign that thou art indeed a Christian; why, the reason is,
thou dost not look well to this grace of the fear of God. Thou dost not
grow and increase in that, but sufferest thy heart to grow careless,
and hard, and so thy life remiss and worldly: Job’s growing great in
the fear of God made him eschew evil (Job 1, 2:3).

Fifth. Another motive is: This is the way to be wise indeed. A wise man
feareth and departeth from evil. It doth not say a wise man hath the
grace of fear, but a wise man feareth, that is, putteth this grace into
exercise. There is no greater sign of wisdom than to grow in this
blessed grace. Is it not a sign of wisdom to depart from sins, which
are the snares of death and hell? Is it not a sign of wisdom for a man
yet more and more to endeavour to interest himself in the love and
protection of God? Is it not a high point of wisdom for a man to be
always doing of that which lays him under the conduct of angels? Surely
this is wisdom. And if it be a blessing to have this fear, is it not
wisdom to increase in it? Doubtless it is the highest point of wisdom,
as I have showed before, therefore grow therein.

Sixth. Another motive may be this: It is seemly for saints to fear, and
increase in this fear of God. He is thy Creator; is it not seemly for
creatures to fear and reverence their Creator? He is thy King; is it
not seemly for subjects to fear and reverence their King? He is thy
Father; is it not seemly for children to reverence and fear their
Father? yea, and to do it more and more?

Seventh. Another motive may be: It is honourable to grow in this grace
of fear; “When Ephraim spake trembling, he exalted himself in Israel”
(Hosea 13:1). Truly, to fear, and to about in this fear, is a sign of a
very princely spirit; and the reason is, when I greatly fear my God, I
am above the fear of all others, nor can anything in this world, be it
never so terrible and dreadful, move me at all to fear them. And hence
it is that Christ counsels us to fear—“And I say unto you, my friends,”
saith he, “be not afraid of them that kill the body, and after that
have no more that they can do.” Aye, but this is a high pitch, how
should we come by such princely spirits? well, I will forewarn you whom
you shall fear, and by fearing of him, arrive to this pitch, “Fear him,
which after he hath killed, hath power to cast into hell; yea, I say
unto you, fear him” (Luke 12:4,5). Indeed this true fear of God sets a
man above all the world. And therefore it saith again, “Neither fear ye
their fear,”—but “sanctify the Lord God” in your hearts, “and let him
be your fear, and let him be your dread” (Isa 8:12,13).

Your great ranting, swaggering, roysters,[29] that are ignorant of the
nature of the fear of God, count it a poor, sneaking, pitiful, cowardly
spirit in men to fear and tremble before the Lord; but whoso looks back
to jails and gibbets, to the sword and burning stake, shall see, that
there, in them, has been the most mighty and invincible spirit that has
been in the world!

Yea, see if God doth not count that the growth of his people in this
grace of fear is that which makes them honourable, when he positively
excludeth those from a dwelling-place in his house, that do not honour
them that fear him (Psa 15:4). And he saith moreover, “A woman that
feareth the Lord, she shall be praised.” If the world and godless men
will not honour these, they shall be honoured some way else. Such,
saith he, “that honour me I will honour,” and they shall be honoured in
heaven, in the churches, and among the angels.

Eighth. Another motive to grow in this fear of God may be: This fear,
and the increase of it, qualifies a man to be put in trust with
heavenly and spiritual things, yea, and with earthly things too.

1. For heavenly and spiritual things. “My covenant,” saith God, “was
with [Levi] of life and peace, and I gave them to him, for the fear
wherewith he feared me, and was afraid before my name” (Mal 2:5).

Behold what a gift, what a mercy, what a blessing this Levi is
intrusted with; to wit, with God’s everlasting covenant, and with the
life and peace that is wrapped up in this covenant. But why is it given
to him? the answer is, “for the fear wherewith he feared me, and was
afraid before my name.” And the reason is good, for this fear of God
teaches a man to put a due estimation upon every gift of God bestowed
upon us; also it teaches us to make use of the same with reverence of
his name, and respect to his glory in most godly-wise, all which
becomes him that is intrusted with any spiritual gift. The gift here
was given to Levi to minister to his brethren doctrinally thereof, for
he, saith God, shall teach Jacob my statutes and Israel my law. See
also Exodus 18:21 and Nehemiah 7:2, with many other places that might
be named, and you will find that men fearing God and hating
covetousness; that men that fear God above others, are intrusted by
God, yea, and by his church too, with the trust and ministration of
spiritual things before any other in the world.

2. For earthly things. This fear of God qualifies a man to be put in
trust with them rather than with another. Therefore God made Joseph
lord of all Egypt; Obadiah, steward of Ahab’s house; Daniel, Mordecai,
and the three children, were set over the province of Babylon; and this
by the wonderful working hand of God, because he had to dispose of
earthly things now, not only in a common way, but for the good of his
people in special. True, when there is no special matter or thing to be
done by God in a nation for his people, then who will (that is, whether
they have grace or no) may have the disposal of those things; but if
God has anything in special to bestow upon his people of this world’s
goods, then he will intrust it in the hands of men fearing God. Joseph
must now be made lord of Egypt, because Israel must be kept from
starving; Obadiah must now be made steward of Ahab’s house, because the
Lord’s prophets must be hid from and fed in despite of the rage and
bloody mind of Jezebel; Daniel, with his companions, and Mordecai also,
they were all exalted to earthly and temporal dignity, that they might
in that state, they being men that abounded in the fear of God, be
serviceable to their brethren in their straits and difficulties (Gen
42:18, 41:39; 1 Kings 18:3; Esth 6:10; Dan 2:48, 3:30, 5:29, 6:1-3).

Ninth. Another motive to grow in this grace of fear is, Where the fear
of God in the heart of any is not growing, there no grace thrives, nor
duty done as it should.

There no grace thrives, neither faith, hope, love, nor any grace. This
is evident from that general exhortation, “Perfecting holiness in the
fear of God” (2 Cor 7:1). Perfecting holiness, what is that? but as
James says of patience, let every grace have its perfect work, that ye
may be perfect and entire, lacking nothing (James 1:4).

But this cannot be done but in the fear of God, yea, in the exercise of
that grace, and so consequently in the growth of it, for there is no
grace but grows by being exercised. If then you would be perfect in
holiness, if you would have every grace that God has put into your
souls, grow and flourish into perfection; lay them, as I may say,
a-soak in this grace of fear,[30] and do all in the exercise of it; for
a little done in the fear of the Lord is better than the revenues of
the wicked. And again, the Lord will not suffer the soul of the
righteous, the soul that liveth in the fear of the Lord, to famish, but
he casteth away the abundance of the wicked. Bring abundance to God,
and if it be not seasoned with godly fear, it shall not be acceptable
to him, but loathsome and abominable in his sight; for it doth not flow
from the spirit of the fear of the Lord.

Therefore, where there is not a growth in this fear, there is no duty
done so acceptably. This flows from that which goes before, for if
grace rather decays than grows, where this grace of fear is not in the
growth and increase thereof, then duties in their glory and
acceptableness decay likewise.

Tenth. Another motive to stir thee up to grow in the increase of this
grace of fear is, It is a grace, do but abound therein, that will give
thee great boldness both with God and men. Job was a man a none-such in
his day for one that feared God; and who so bold with God as Job? who
so bold with God, and who so bold with men as he? How bold was he with
God, when he wishes for nothing more than that he might come even to
his seat, and concludes that if he could come at him, he would approach
even as a prince unto him, and as such would order his cause before him
(Job 23:3-7, 31:35-37). Also before his friends, how bold was he? For
ever as they laid to his charge that he was an hypocrite, he repels
them with the testimony of a good conscience, which good conscience he
got, and kept, and maintained by increasing in the fear of God; yea,
his conscience was kept so good by this grace of fear, for it was by
that that he eschewed evil, that it was common with him to appeal to
God when accused, and also to put himself for his clearing under most
bitter curses and imprecations (Job 13:3-9, 18, 19:23,24, 31).

This fear of God is it that keeps the conscience clean and tender, and
so free from much of that defilement that even a good man may be
afflicted with, for want of his growth in this fear of God. Yea, let me
add, if a man can with a good conscience say that he desires to fear
the name of God, it will add boldness to his soul in his approaches
into the presence of God. “O Lord,” said Nehemiah, “I beseech thee, let
now thine ear be attentive to the prayer of thy servant, and servants,
who desire to fear thy name” (Neh 1:11). He pleaded his desire of
fearing the name of God, as an argument with God to grant him his
request; and the reason was, because God had promised before “to bless
them that fear him, both small and great” (Psa 115:13).

Eleventh. Another motive to stir you up to fear the Lord, and to grow
in this fear is, By it thou mayest have thy labours blessed, to the
saving of the souls of others. It is said of Levi, of whom mention was
made before, that he feared God and was afraid before his name—that he
saved others from their sins. “The law of truth was in his mouth, and
he walked with me in peace and equity, and did turn away many from
iniquity” (Mal 2:6). The fear of God that dwelt in his heart, showed
its growth in the sanctifying of the Lord by his life and words, and
the Lord also blessed this his growth herein, by blessing his labours
to the saving of his neighbours.

Wouldest thou save thy husband, thy wife, thy children, &c., then be
greatly in the fear of God.

This Peter teaches, “Wives,” saith he, “be in subjection to your own
husbands, that, if any obey not the word, they also may without the
word be won by the conversation of the wives, while they behold your
chaste conversation, coupled with fear” (1 Peter 3:1,2). So then, if
wives and children, yea, if husbands, wives, children, servants, &c.,
did but better observe this general rule of Peter, to wit, of letting
their whole conversation be coupled with fear, they might be made
instruments in God’s hand of much more good than they are. But the
misery is, the fear of God is wanting in actions, and that is the cause
that so little good is done by those that profess. It is not a
conversation that is coupled with a profession—for a great profession
may be attended with a life that is not good, but scandalous; but it is
a conversation coupled with fear of God—that is, with the impressions
of the fear of God upon it—that is convincing and that ministereth the
awakenings of God to the conscience, in order to saving the unbeliever.
O they are a sweet couple, to wit, a Christian conversation coupled
with fear.

The want of this fear of God is that that has been a stumbling-block to
the blind oftentimes. Alas, the world will not be convinced by your
talk, by your notions, and by the great profession that you make, if
they see not, therewith mixed, the lively impressions of the fear of
God; but will, as I said, rather stumble and fall, even at your
conversation and at your profession itself. Wherefore, to prevent this
mischief, that is, of stumbling of souls while you make your profession
of God, by a conversation not becoming your profession, God bids you
fear him; implying that a good conversation, coupled with fear,
delivers the blind world from those falls that otherwise they cannot be
delivered from. “Thou shalt not curse the deaf, nor put a
stumbling-block before the blind, but shalt fear thy God: I am the
Lord” (Lev 19:14). But shalt fear thy God, that is the remedy that will
prevent their stumbling at you, at what else soever they stumble.
Wherefore Paul says to Timothy, “Take heed unto thyself, and unto the
doctrine; continue in them; for in doing this thou shalt both save
thyself and them that hear thee” (1 Tim 4:16).

Twelfth. Another motive to fear, and to grow in this fear of God is,
This is the way to engage God to deliver thee from many outward
dangers, whoever falls therein (Psa 34:7). This is proved from that of
the story of the Hebrew midwives. “The midwives,” said Moses, “feared
God,” and did not drown the men-children as the king had commanded, but
saved them alive. And what follows? “Therefore God dealt well with the
midwives; and it came to pass because the midwives feared God, that he
made them houses” (Exo 1). That is, he sheltered them and caused them
to be hid from the rage and fury of the king, and that perhaps in some
of the houses of the Egyptians themselves for why might not the
midwives be there hid as well as was Moses even in the king’s
court?[31] And how many times are they that fear God said to be
delivered both by God and his holy angels? as also I have already
showed.

Thirteenth. Another motive to fear and to grow in this fear of God is,
This is the way to be delivered from errors and damnable opinions.
There are some that perish in their righteousness, that is an error;
there be some that perish in their wickedness, and that is an error
also. Some again prolong their lives by their wickedness, and others
are righteous over-much, and also some are over-wise, and all these are
snares, and pits, and holes. But then, sayest thou, how shall I escape?
Indeed that is the question, and the Holy Ghost resolves it thus, “He
that feareth God shall come forth of them all” (Eccl 7:18).

Fourteenth. Another motive to fear, and to grow in this fear of God,
is, Such as have leave, be they never so dark in their souls, to come
boldly to Jesus Christ, and to trust in him for life. I told you
before, that they that fear God have in the general a license to trust
in him; but now I tell you, and that in particular, that they, and they
especially, may do it, and that though in the dark; you that sit in
darkness and have no light, if this grace of fear be alive in your
hearts, you have this boldness—“Who is among you that feareth the
Lord,” mark, that feareth the Lord, “that obeyeth the voice of his
servant, that walketh in darkness, and hath no light? let him trust in
the name of the Lord, and stay upon his God” (Isa 50:10). It is no
small advantage, you know, when men have to deal in difficult matters,
to have a patent or license to deal; now to trust in the Lord is a
difficult thing, yet the best and most gainful of all. But then, some
will say, since it is so difficult, how may we do without danger? Why,
the text gives a license, a patent to them to trust in his name, that
have his fear in their hearts—“Let him trust in the name of the Lord,
and stay upon his God.” [32]

Fifteenth. Another motive to fear and grow in this grace of fear, is,
God will own and acknowledge such to be his, whoever he rejecteth. Yea
he will distinguish and separate them from all others, in the day of
his terrible judgments. He will do with them as he did by those that
sighed for the abominations that were done in the land—command the man
that hath his ink-horn by his side “to set a mark upon their
foreheads,” that they might not fall in that judgment with others (Eze
9). So God said plainly of them that feared the Lord, and that thought
upon his name, that they should be writ in his book—“A book of
remembrance was written before him for them that feared the Lord, and
that thought upon his name; and they shall be mine, saith the Lord of
hosts, in that day when I make up my jewels, and I will spare them as a
man spareth his own son that serveth him” (Mal 3:16,17). Mark, he both
acknowledges them for his, and also promises to spare them, as a man
would spare his own son; yea, and moreover, will wrap them up as his
chief jewels with himself in the bundle of life. Thus much for the
motives.

How to grow in this fear of God.

Having given you these motives to the duty of growing in this fear of
God, before I leave this use, I will, in a few words, show you how you
may grow in this fear of God.

First. Then, if thou wouldest grow in this fear of God, learn aright to
distinguish of fear in general. I mean, learn to distinguish between
that fear that is godly, and that which in itself is indeed ungodly
fear of God; and know them well the one from the other, lest the one,
the fear that in itself indeed is ungodly, get the place, even the
upper hand of that which truly is godly fear. And remember the ungodly
fear of God is by God himself counted an enemy to him, and hurtful to
his people, and is therefore most plentifully forbidden in the Word
(Gen 3:15, 26:24, 46:3; Exo 14:13, 20:20; Num 14:9, 21:34; Isa
41:10,14, 43:1, 44:2,8; 54:4; Jer 30:10; Dan 10:12,19; Joel 2:21; Hagg
2:5; Zech 8:13).

Second. If thou wouldest grow in this godly fear, learn rightly to
distinguish it from that fear, in particular, that is godly but for a
time; even from that fear that is wrought by the Spirit, as a spirit of
bondage. I say, learn to distinguish this from that, and also perfectly
to know the bounds that God hath set to that fear that is wrought by
the Spirit, as a spirit of bondage; lest, instead of growing in the
fear that is to abide with thy soul for ever, thou be over-run again
with that first fear, which is to abide with thee but till the spirit
of adoption come. And that thou mayest not only distinguish them one
from the other, but also keep each in its due place and bounds,
consider in general of what hath already been said upon this head, and
in particular that the first fear is no more wrought by the Holy
Spirit, but by the devil, to distress thee, and make thee to live, not
like a son, but a slave. And for thy better help in this matter, know
that God himself hath set bounds to this fear, and has concluded that
after the spirit of adoption is come, that other fear is wrought in thy
heart by him no more (Rom 8:15; 2 Tim 1:7).

Again, before I leave this, let me tell thee that if thou dost not well
bestir thee in this matter, this bondage fear, to wit, that which is
like it, though not wrought in thee by the Holy Ghost, will, by the
management and subtlety of the devil, the author of it, haunt, disturb,
and make thee live uncomfortably, and that while thou art an heir of
God and his kingdom. This is that fear that the apostle speaks of, that
makes men “all their lifetime subject to bondage” (Heb 2:14,15). For
though Christ will deliver thee indeed at last, thou having embraced
him by faith, yet thy life will be full of trouble; and death, though
Jesus hath abolished it, will be always a living bugbear to thee in all
thy ways and thoughts, to break thy peace, and to make thee to draw thy
loins heavily after him.

Third. Wouldest thou grow in this godly fear? then, as thou shouldest
learn to distinguish of fears, so thou shouldest make conscience of
which to entertain and cherish. If God would have his fear—and it is
called HIS fear by way of eminency—“that his fear may be before you,
that ye sin not” (Exo 20:20; Jer 32:40)—I say, if God would have his
fear be with thee, then thou shouldest make conscience of this, and not
so lightly give way to slavish fear, as is common for Christians to do.

There is utterly a fault among Christians about this thing; that is,
they make not that conscience of resisting of slavish fear as they
ought; they rather cherish and entertain it, and so weaken themselves,
and that fear that they ought to strengthen.

And this is the reason that we so often lie grabbling[33] under the
black and amazing thoughts that are engendered in our hearts by
unbelief; for this fear nourisheth unbelief; that is, now it doth, to
wit, if we give way to it after the spirit of adoption is come, and
readily closeth with all the fiery darts of the wicked.

But Christians are ready to do with this fear as the horse does when
the tines[34] of the fork are set against his side; even lean to it
until it entereth into his belly. We lean naturally to this fear, I
mean, after God has done good to our souls; it is hard striving against
it, because it has even our sense and feeling of its side. But I say,
if thou wouldest be a growing Christian—growing, I say, in the fear
that is godly, in the fear that is always so—then make conscience of
striving against the other, and against all these things that would
bring thee back to it. “Wherefore should I fear,” said David, “in the
day of evil, when the iniquity of my heels shall compass me about?”
(Psa 49:5).

What! not fear in the day of evil? What! not when the iniquity of thy
heels compasseth thee about? No, not then, saith he, that is, not with
that fear that would bring him again into bondage to the law; for he
had received the spirit of adoption before. Indeed, if ever a Christian
has ground to give way to slavish fear, it is at these two times, to
wit, in the day of evil, and when the iniquity of his heels compasseth
him about; but you see, David would not then, no, not then, give way
thereto, nor did he see reason why he should. “Wherefore should I,”
said he? Aye, wherefore indeed? since now thou art become a son of God
through Christ, and hast received the Spirit of his Son into thy heart,
crying, Father, Father.

Fourth. Wouldest thou grow in this grace of godly fear? then grow in
the knowledge of the new covenant, for that is indeed the girdle of our
reins, and the strength of our souls. Hear what Zacharias saith: God,
says he, “hath raised up an horn of salvation for us in the house of
his servant David, as he spake by the mouth of his holy prophets which
have been since the world began.” But what was it? what was it that he
spake? Why, “That he would grant unto us, that we, being delivered out
of the hand of our enemies, might serve him without fear,” without this
slavish bondage fear, “in holiness and righteousness before him all the
days of our life.” But upon what is this princely fearless service of
God grounded? Why, upon the holy covenant of God, upon the oath that he
swore unto Abraham (Luke 1:69-74). Now in this covenant is wrapped up
all thy salvation; in it is contained all thy desire, and I am sure,
that then it containeth the complete salvation of thy soul; and I say,
since this covenant is confirmed by promise, by oath, and by the blood
of the Son of God, and that on purpose that thou mightest serve thy God
without slavish fear, then the knowledge and faith of this covenant is
of absolute necessity to bring us into this liberty, and out of our
slavish terrors, and so, consequently, to cause us to grow in that
son-like, godly fear, which became even the Son of God himself, and
becomes all his disciples to live in the growth and exercise of.

Fifth. Wouldest thou grow in this godly fear? then labour even always
to keep thine evidences for heaven and of thy salvation alive upon thy
heart; for he that loseth his evidences for heaven, will hardly keep
slavish fear out of heart; but he that hath the wisdom and grace to
keep them alive, and apparent to himself, he will grow in this godly
fear. See how David words it, “From the end of the earth,” saith he,
“will I cry unto thee; when my heart is overwhelmed, lead me to the
rock that is higher than I. For thou hast been a shelter for me, and a
strong tower from the enemy: I will abide in thy tabernacle for ever.
For thou, O God, hast heard my vows; thou hast given me the heritage of
those that fear thy name” (Psa 61:2-5). Mark a little, David doth by
these words, in the first place, suggest that sometimes, to his
thinking, he was as far off of his God as the ends of the earth are
asunder, and that at such times he was subject to be overwhelmed,
afraid: [And] second, the way that he took at such times, to help
himself, was to cry to God to lead him again to Jesus Christ—“lead me
to the rock that is higher than I”; for indeed without faith in him,
and the renewing of that faith, there can be no evidence for heaven
made to appear unto the soul. This therefore he prays for first. Then
he puts that faith into exercise, and that with respect to the time
that was past, and also of the time that was to come. For the time
past, says he, “Thou hast been a shelter to me, and a strong tower from
the enemy”; and for the time to come, he said, “I will abide in thy
tabernacle,” that is, in thy Christ by faith, and in thy way of worship
by love, “forever.” And observe it, he makes the believing remembrance
of his first evidences for heaven the ground of this his cry and faith,
“For thou,” says he, “O God, hast given me the heritage of those that
fear thy name.” Thou hast made me meet to be a partaker of the mercy of
thy chosen, and hast put me under the blessing of goodness wherewith
thou hast blessed those that fear thee. Thus you see how David, in his
distresses, musters up his prayers, faith, and evidences for eternal
life, that he might deliver himself from being overwhelmed, that is,
with slavish fear, and that he might also abound in that son-like fear
of his fellow-brethren, that is not only comely, with respect to our
profession, but profitable to our souls.

Sixth. Wouldest thou grow in this fear of God? then set before thine
eyes the being and majesty of God; for that both begetteth,
maintaineth, and increaseth this fear. And hence it is called the fear
of God, that is, an holy and awful dread and reverence of his majesty.
For the fear of God is to stand in awe of him, but how can that be done
if we do not set him before us? And again, if we would fear him more,
we must abide more in the sense and faith of his glorious majesty.
Hence this fear and God’s name is so often put together: as fear God,
fear the Lord, fear thy God, do this in the fear of the Lord, and thou
shalt fear thy God, I am the Lord. For these words, “I am the Lord thy
God,” and the like, are on purpose put in, not only to show us whom we
should fear, but also to beget, maintain, and increase in us that fear
that is due from us to that “glorious and fearful name, the Lord our
God” (Deut 28:58).

Seventh. Wouldest thou grow in this grace of fear? then keep always
close to thy conscience the authority of the Word; fear the commandment
as the commandment of a God both mighty and glorious, and as the
commandment of a father, both loving and pitiful; let this commandment,
I say, be always with thine eye, with thine ear, and with thine heart;
for then thou wilt be taught, not only to fear, but to abound in the
fear of the Lord. Every grace is nourished by the Word, and without it
there is no thrift in the soul (Prov 13:13, 4:20-22; Deut 6:1,2).

Eighth. Wouldest thou grow in this grace of fear? then be much in the
faith of the promise, of the promise that maketh over to thy soul an
interest in God by Christ, and of all good things. The promise
naturally tendeth to increase in us the fear of the Lord, because this
fear, it grows by goodness and mercy; they shall fear the Lord, and his
goodness; now this goodness and mercy of God, it is wrapt up in, and
made over to us by promise; for God gave it to Abraham by promise.
Therefore the faith and hope of the promise causeth this fear to grow
in the soul—“Having therefore these promises, dearly beloved, let us
cleanse ourselves from all filthiness of the flesh and spirit,
perfecting holiness in the fear of God” (2 Cor 7:1). “Perfecting
holiness in the fear of God”; therefore that fear by the promise must
needs grow mighty, for by, with, and in it, you see holiness is
perfected.

Ninth. Wouldest thou grow in this grace of fear? then remember the
judgments of God that have, or shall certainly overtake, those
professors, that have either been downright hypocrites, or else
unwatchful Christians. For both these sorts partake of the judgments of
God; the one, to wit, the true Christian, for his unwatchfulness, for
his correction; the other, to wit, the hypocrite, for his hypocrisy, to
his destruction. This is a way to make thee stand in awe, and to make
thee tremble, and grow in the grace of fear before thy God.

Judgments! you may say, what judgments? Answ. Time will fail me here to
tell thee of the judgments that sometimes overtake God’s people, and
that always certainly overtake the hypocrite for his transgressions.
For those that attend God’s people, I would have thee look back to the
place in this book where they are particularly touched upon. And for
those that attend the hypocrite, in general they are these. 1.
Blindness of heart in this world. 2. The death of their hope at the day
of their death. 3. And the damnation of their souls at the day of
judgment (Matt 23:15-19; Job 8:13, 11:20, 18:14, 20:4-7, Matt 23:33,
24:51; Luke 20:47). The godly consideration of these things tend to
make men grow in the fear of God.

Tenth. Wouldest thou grow in this grace of fear? then study the
excellencies of the grace of fear, and what profit it yieldeth to them
that have it, and labour to get thy heart into the love, both of the
exercise of the grace itself, and also of the fruit it yieldeth; for a
man hardly grows in the increase of any grace, until his heart is
united to it, and until it is made lovely in his eyes (Psa
119:119,120). Now the excellencies of this grace of fear have also been
discoursed of in this book before, where by reading thou shalt find the
fruit it bears, and the promises that are annexed to it, which, because
they are many, I refer thee also thither for thy instruction.

Eleventh. Wouldest thou grow in this grace of fear? then remember what
a world of privileges do belong to them that fear the Lord, as also I
have hinted; namely, that such shall not be hurt, shall want no good
thing, shall be guarded by angels, and have a special license, though
in never so dreadful a plight, to trust in the name of the Lord, and
stay upon their God.

Twelfth. Wouldest thou grow in this grace of fear? then be much in
prayer to God for abundance of the increase thereof. To fear God is
that which is according to his will, and if we ask anything according
to his will, he heareth us. Pray therefore that God will unite thy
heart to fear his name; this is the way to grow in the grace of fear.

Lastly, Wouldest thou grow in this grace of fear? then devote thyself
to it (Psa 119:38). Devote myself to it, you will say, how is that? I
answer, why, give thyself to it, addict thyself to it. Solace thyself
in the contemplation of God, and of a reverence of his name, and word,
and worship. Then wilt thou fear, and grow in this grace of fear.

What things they are that have a tendency in them to hinder the growth
of the fear of God in our hearts.

And that I may yet be helpful to thee, reader, I shall now give thee
caution of those things that will, if way be given to them, hinder thy
growth in this fear of God, the which, because they are very hurtful to
the people of God, I would have thee be warned by them. And they are
these which follow:

First. If thou wouldest grow in this grace of fear, take heed of A HARD
HEART, for that will hinder thy growth in this grace. “Why hast thou
hardened our heart from thy fear?” was a bitter complaint of the church
heretofore; for it is not only the judgment that in itself is dreadful
and sore to God’s people, but that which greatly hindereth the growth
of this grace in the soul (Isa 63:17). A hard heart is but barren
ground for any grace to grow in, especially for the grace of fear:
there is but little of this fear where the heart is indeed hard;
neither will there ever be much therein.

Now if thou wouldest be kept from a hard heart, 1. Take heed of the
beginnings of sin. Take heed, I say, of that, though it should be never
so small; “A little leaven leaveneth the whole lump.” There is more in
a little sin to harden, than in a great deal of grace to soften.
David’s look upon Bathsheba was, one would think, but a small matter;
yet that beginning of sin contracted such hardness of heart in him,
that it carried him almost beyond all fear of God. It did carry him to
commit lewdness with her, murder upon the body of Uriah, and to
abundance of wicked dissimulation; which are things, I say, that have
direct tendency to quench and destroy all fear of God in the soul.

2. If thou hast sinned, lie not down without repentance; for the want
of repentance, after one has sinned, makes the heart yet harder and
harder. Indeed a hard heart is impenitent, and impenitence also makes
the heart harder and harder. So that if impenitence be added to
hardness of heart, or to the beginning of sin which makes it so, it
will quickly be with that soul, as is said of the house of Israel, it
will have a whore’s forehead, it will hardly be brought to shame (Jer
3:3).

3. If thou wouldest be rid of a hard heart, that great enemy to the
growth of the grace of fear, be much with Christ upon the cross in thy
meditations; for that is an excellent remedy against hardness of heart:
a right sight of him, as he hanged there for thy sins, will dissolve
thy heart into tears, and make it soft and tender. “They shall look
upon me whom they have pierced,—and mourn” (Zech 12:10). Now a soft, a
tender, and a broken heart, is a fit place for the grace of fear to
thrive in. But,

Second. If thou wouldest have the grace of fear to grow in thy soul,
take heed also of A PRAYERLESS HEART, for that is not a place for this
grace of fear to grow in. Hence he that restraineth prayer is said to
cast off fear. “Thou castest off fear,” said one of his friends to Job.
But how must he do that? Why the next words show, “Thou restrainest
prayer before God” (Job 15:4). Seest thou a professor that prayeth not?
that man thrusteth the fear of God away from him. Seest thou a man that
prays but little, that man feareth God but little; for it is the
praying soul, the man that is mighty in praying, that has a heart for
the fear of God to grow in. Take heed, therefore, of a prayerless
heart, if you would grow in this grace of the fear of God. Prayer is as
the pitcher that fetcheth water from the brook, therewith to water the
herbs; break the pitcher, and it will fetch no water, and for want of
water the garden withers.

Third. Wouldest thou grow in this grace of fear? then take heed of A
LIGHT AND WANTON HEART, for neither is such a heart good ground for the
fear of God to grow in. Wherefore it is said of Israel, “She feared
not, but went and played the harlot also.” She was given to wantonness,
and to be light and vain, and so her fear of God decayed (Jer 3:8). Had
Joseph been as wanton as his mistress, he had been as void of the fear
of God as she; but he was of a sober, tender, godly, considerate
spirit, therefore he grew in the fear of God.

Fourth. Wouldest thou grow in this grace of fear? then take heed of A
COVETOUS HEART, for neither is that which is such an one good ground
for this grace of fear to grow in. Therefore this covetousness and the
fear of God are as enemies, set the one in opposition to the other: one
that feareth God and hateth covetousness (Exo 18:21). And the reason
why covetousness is such an obstruction to the growth of this grace of
fear, is because covetousness casteth those things out of the heart
which alone can nourish this fear. It casteth out the Word and love of
God, without which no grace can grow in the soul; how then should the
fear of God grow in a covetous heart? (Eze 33:30-32; 1 John 2:15).

Fifth. Wouldest thou grow in this grace of fear? then take heed of AN
UNBELIEVING HEART, for an unbelieving heart is not good ground for this
grace of fear to grow in. An unbelieving heart is called “an evil
heart,” because from it flows all the wickedness that is committed in
the world (Heb 3:12). Now it is faith, or a believing heart, that
nourisheth this fear of God, and not the other; and the reason is, for
that faith brings God, heaven, and hell, to the soul, and maketh it
duly consider of them all (Heb 11:7). This is therefore the means of
fear, and that which will make it grow in the soul; but unbelief is a
bane thereto.

Sixth. Wouldest thou grow in this grace of fear? then take heed of A
FORGETFUL HEART. Such a heart is not a heart where the grace of fear
will flourish, “when I remember, I am afraid,” &c. Therefore take heed
of forgetfulness; do not forget but remember God, and his kindness,
patience, and mercy, to those that yet neither have grace, nor special
favour from him, and that will beget and nourish his fear in thy heart,
but forgetfulness of this, or of any other of his judgments, is a great
wound and weakening to this fear (Job 21:6). When a man well remembers
that God’s judgments are so great a deep and mystery, as indeed they
are, that remembrance puts a man upon such considerations of God and of
his judgments as to make him fear—“Therefore,” said Job, “I am afraid
of him.” See the place, Job 23:15. “Therefore am I troubled at his
presence; when I consider, I am afraid of him”—when I remember and
consider of the wonderful depths of his judgments towards man.

Seventh. Wouldest thou grow in this grace of fear? then take heed of A
MURMURING AND REPINING HEART, for that is not a heart for this grace of
fear to grow in. As for instance, when men murmur and repine at God’s
hand, at his dispensations, and at the judgments that overtake them, in
their persons, estates, families, or relations, that their murmuring
tendeth to destroy fear; for a murmuring spirit is such an one as seems
to correct God, and to find fault with his dispensations, and where
there is that, the heart is far from fear. A murmuring spirit either
comes from that wisdom that pretends to understand that there is a
failure in the nature and execution of things, or from an envy and
spite at the execution of them. Now if murmurings arise from this
pretended wisdom of the flesh, then instead of fearing of God, his
actions are judged to be either rigid or ridiculous, which yet are done
in judgment, truth, and righteousness. So that a murmuring heart cannot
be a good one for the fear of God to grow in. Alas! the heart where
that grows must be a soft one; as you have it in Job 23:15, 16; and a
heart that will stoop and be silent at the most abstruse of all his
judgments—“I was dumb, because THOU didst it.” The heart in which this
fear of God doth flourish is such, that it bows and is mute, if it can
but espy the hand, wisdom, justice, or holiness of God in this or the
other of his dispensations, and so stirs up the soul to fear before
him. But if this murmuring ariseth from envy and spite, that looketh so
like to the spirit of the devil, that nothing need be said to give
conviction of the horrible wickedness of it.

Eighth. Wouldest thou grow in this grace of fear? then take heed of A
HIGH AND CAPTIOUS SPIRIT, for that is not good ground for the fear of
God to grow in. A meek and quiet spirit is the best, and there the fear
of God will flourish most; therefore Peter puts meekness and fear
together, as being most suited in their nature and natural tendency one
to another (1 Peter 3:15). Meekness of spirit is like that heart that
hath depth of earth in it in which things may take root and grow; but a
high and captious spirit is like to the stony ground, where there is
not depth of earth, and consequently, where this grace of fear cannot
grow; therefore take heed of this kind of spirit, if thou wouldest that
the fear of God should grow in thy soul.

Ninth. Wouldest thou grow in this grace of fear? then take heed of AN
ENVIOUS HEART, for that is not a good heart for the fear of God to grow
in. “Let not thine heart envy sinners; but be thou in the fear of the
Lord all the day long” (Prov 23:17). To envy any is a sign of a bad
spirit, and that man takes upon him, as I have already hinted, to be a
controller and a judge, yea, and a malicious executioner too, and that
of that fury that ariseth from his own lusts and revengeful spirit,
upon (perhaps) the man that is more righteous than himself. But suppose
he is a sinner that is the object of thine envy, why, the text sets
that envy in direct opposition to the fear of God; “Envy not sinners,
but be thou in the fear of God.” These two, therefore, to wit, envy to
sinners and fearing of God, are opposites. Thou canst not fear God, and
envy sinners too. And the reason is, because he that envieth a sinner,
hath forgotten himself, that he is as bad; and how can he then fear
God? He that envies sinners rejects his duty of blessing of them that
curse, and praying for them that despitefully use us; and how can he
that hath rejected this, fear God? He that envieth sinners, therefore,
cannot be of a good spirit, nor can the fear of God grow in his heart.

Tenth. Lastly, Wouldest thou grow in this grace of fear? then take heed
of HARDENING THY HEART at any time against convictions to particular
duties, as to prayer, alms, self-denial, or the like. Take heed also of
hardening thy heart, when thou art under any judgment of God, as
sickness, losses, crosses, or the like. I bid you before to beware of a
hard heart, but now I bid you beware of hardening your soft ones. For
to harden the heart is to make it worse than it is; harder, more
desperate, and bold against God, than at the present it is. Now, I say,
if thou wouldest grow in this grace of fear, take heed of hardening thy
heart, and especially of hardening of it against convictions to good;
for those convictions are sent of God like seasonable showers of rain,
to keep the tillage of thy heart in good order, that the grace of fear
may grow therein; but this stifling of convictions makes the heart as
hard as a piece of the nether millstone. Therefore happy is he that
receiveth conviction, for so he doth keep in the fear of God, and that
fear thereby nourished in his soul; but cursed is he that doth
otherwise—“Happy is the man that feareth alway; but he that hardeneth
his heart shall fall into mischief” (Prov 28:14).

USE THIRD, of encouragement.

USE THIRD. I come now to A USE OF ENCOURAGEMENT to those that are
blessed with this grace of fear. The last text that was mentioned
saith, “Happy is the man that feareth alway,” and so doth many more.
Happy already, because blessed with this grace; and happy for time to
come, because this grace shall abide, and continue till the soul that
hath it is brought unto the mansion-house of glory. “I will put my fear
in their hearts, that they shall not depart from me.” Therefore, as
here it saith, Happy is he, so it saith also, It shall go well with
him, that is, in time to come. “It shall be well with them that fear
God” (Eccl 8:12).

First. Had God given thee all the world, yet cursed hadst thou been, if
he had not given thee the fear of the Lord; for the fashion of this
world is a fading thing, but he that feareth the Lord shall abide for
ever and ever. This therefore is the first thing that I would propound
for thy encouragement, thou man that fears the Lord. This grace will
dwell in thy heart, for it is a new covenant grace, and will abide with
thee for ever. It is sent to thee from God, not only to join thy heart
unto him, but to keep thee from final apostasy—“I will put my fear in
their hearts, that they shall not depart from me” (Jer 32:40). That
thou mayest never forsake God, is his design, and therefore, to keep
thee from that wicked thing, he hath put his fear in thy heart. Many
are the temptations, difficulties, snares, traps, trials, and troubles
that the people of God pass through in the world, but how shall they be
kept, how shall they be delivered, and escape? Why, the answer is, The
fear of God will keep them—“He that feareth God shall come forth of
them all.”

Is it not therefore a wonderful mercy to be blessed with this grace of
fear, that thou by it mayest be kept from final, which is damnable
apostasy? Bless God, therefore, thou blessed man, that hast this grace
of fear in thy soul. There are five things in this grace of fear that
have a direct tendency in them to keep thee from final apostasy.

1. It is seated in the heart, and the heart is, as I may call it, the
main fort in the mystical world, man. It is not placed in the head, as
knowledge is; nor in the mouth, as utterance is, but in the heart, the
seat of all, “I will put my fear in their hearts.” If a king will keep
a town secure to himself, let him be sure to man sufficiently the main
fort thereof. If he have twenty thousand men well armed, yet if they
lie scattered here and there, the town may be taken for all that, but
if the main fort be well manned, then the town is more secure. What if
a man had all the parts, yea, all the arts of men and angels? That will
not keep the heart to God. But when the heart, this principal fort, is
possessed with the fear of God, then he is safe, but not else.

2. As the heart in general, so the will in special. That chief and
great faculty of the soul is the principle that is acted by this fear.
The will, which way that goes, all goes; if it be to heaven or hell.
Now the will, I say, is that main faculty that is governed by this fear
that doth possess the soul, therefore all is like to go well with it.
This Samuel insinuateth, where he saith, “If ye will fear the Lord.”
Fearing of God is a voluntary act of the will, and that being so, the
soul is kept from rebellion against the commandment, because by the
will where this fear of God is placed, and which it governeth, is led
all the rest of the powers of the soul (1 Sam 12:14). In this will,
then, is this fear of God placed, that this grace may the better be
able to govern the soul, and so by consequence the whole man; for as I
said before, look what way the will goes, look what the will does,
thither goes, and that does, the whole man (Psa 110:3). Man, when his
will is alienate from God, is reckoned rebellious throughout, and that
not without ground, for the will is the principal faculty of the soul
as to obedience, and therefore things done without the will are as if
they were not done at all. The spirit is willing; if ye be willing;
“she hath done what she could,” and the like; by these and such-like
sayings the goodness of the heart and action is judged, as to the
subjective part thereof. Now this fear that we have been speaking of,
is placed in the soul, and so consequently in the will, that the man
may thereby the better be kept from final and damnable apostasy.

3. This fear, as I may say, even above every other grace, is God’s
well-wisher; and hence it is called, as I also have showed you, his
fear. As he also says in the text mentioned above, “I will put my fear
in their hearts.” These words, his and my, they are intimate and
familiar expressions, bespeaking not only great favour to man, but a
very great trust put in him. As who should say, this fear is my special
friend, it will subject and bow the soul, and the several faculties
thereof, to my pleasure; it is my great favourite, and subdueth sinners
to my pleasure. You shall rarely find faith or repentance, or parts, go
under such familiar characters as this blessed fear of the Lord doth.
Of all the counsellors and mighties that David had, Hushai only was
called the king’s friend (2 Sam 15:37, 16:16). So of all the graces of
the Spirit this of the fear of God goes mostly, if not always, by the
title of MY fear, God’s fear, HIS fear, &c. I told you before, if the
king will keep a town, the main fort therein must be sufficiently
manned: and now I will add, that if he have not to govern those men
some trusty and special friend, such as Hushai was to David, he may
find it lost when it should stand him in greatest stead. If a soul
should be possessed with all things possible, yet if this fear of God
be wanting, all other things will give place in time of rebellion, and
the soul shall be found in, and under the conduct of hell, when it
should stand up for God and his truth in the world. This fear of God,
it is God’s special friend, and therefore it has given unto it the
chief seat of the heart, the will, that the whole man may now be, and
also be kept hereafter, in the subjection and obedience of the gospel.
For,

4. This grace of fear is the softest and most tender of God’s honour of
any other grace. It is that tender, sensible, and trembling grace, that
keepeth the soul upon its continual watch. To keep a good watch is, you
know, a wonderful safety to a place that is in continual danger because
of the enemy. Why, this is the grace that setteth the watch, and that
keepeth the watchmen awake (Can 3:7,8). A man cannot watch as he
should, if he be destitute of fear: let him be confident, and he
sleeps; he unadvisedly lets into the garrison those that should not
come there. Israel’s fault when they came to Canaan was, that they made
a covenant with the inhabitants of the land, to wit, the Gibeonites,
without asking counsel of God. But would they have done so, think you,
if at the same time the fear of God had had its full play in the soul,
in the army? no, they at that time forgot to fear. The grace of fear
had not at that time its full stroke and sway among them.

5. This grace of fear is that which, as I may so say, first affects the
hearts of saints with judgments, after we have sinned, and so is as a
beginning grace to bring again that to rights that by sin is put out of
frame. O it is a precious grace of God! I know what I say in this
matter, and also where I had been long ago, through the power of my
lusts, and the wiles of the devil, had it not been for the fear of God.

Second. But secondly, another encouragement for those that are blessed
with this blessed grace of fear is this,—this fear fails not to do this
work for the soul, if there in truth, be it never so small in measure.
A little of this leaven “leaveneth the whole lump.” True, a little will
not do, or help the soul to do those worthy exploits in the heart or
life as well as a bigger measure thereof; nor, indeed, can a little of
any grace do that which a bigger measure will; but a little will
preserve the soul from final apostasy, and deliver it into the arms of
the Son of God at the final judgment. Wherefore, when he saith, “I will
put my fear in their hearts,” he says not, I will put so much of it
there, such a quantity, or such a degree; but, “I will put my fear
there.” I speak not this in the least to tempt the godly man to be
content with the least degree of the fear of God in his heart. True,
men should be glad that God hath put even the least degree of this
grace into their souls, but they should not be content therewith; they
should earnestly covet more, pray for more, and use all lawful, that
is, all the means of God’s appointing, that they may get more.

There are, as I have said already, several degrees of this grace of
fear, and our wisdom is to grow in it, as in all the other graces of
the Spirit. The reasons why, I have showed you, and also the way to
grow therein; but the least measure thereof will do as I said, that is,
keep the soul from final apostasy. There are, as I have showed you,
those that greatly fear the Lord, that fear exceedingly, and that fear
him above many of their brethren; but the small in this grace are saved
as well as those that are great therein: “He will bless” or save “them
that fear him, both small and great.” This fear of the Lord is the
pulse of the soul; and as some pulses beat stronger, some weaker, so is
this grace of fear in the soul. They that beat best are a sign of best
life, but they that beat worst show that life is [barely] present. As
long as the pulse beats, we count not that the man is dead, though
weak; and this fear, where it is, preserves to everlasting life. Pulses
there are also that are intermitting; to wit, such as have their times
for a little, a little time to stop, and beat again; true, these are
dangerous pulses, but yet too a sign of life. This fear of God also is
sometimes like this intermitting pulse; there are times when it
forbears to work, and then it works again. David had an intermitting
pulse, Peter had an intermitting pulse, as also many other of the
saints of God. I call that an intermitting pulse, with reference to the
fear we speak of, when there is some obstruction by the workings of
corruptions in the soul; I say, some obstruction from, and hindrance
of, the continual motion of this fear of God; yet none of these, though
they are various, and some of them signs of weakness, are signs of
death, but life. “I will put my fear in their hearts, that they shall
not depart from me.”

Quest. But you may say, How shall I know that I fear God?

Answ. If I should say that desires, true sincere desires to fear him,
is fear itself. I should not say amiss (Neh 1:11). For although a
desire to be, or do so and so, makes not a man to be in temporal or
natural things what he desires to be—for a sick, or poor, or imprisoned
man may desire to be well, to be rich, or to be at liberty, and yet be
as they are, sick, poor, or in prison—yet in spirituals, a man’s desire
to be good, to believe, to love, to hope, and fear God, doth flow from
the nature of grace itself.

I said before, that in temporals a man could not properly be said to be
what he was not; yet a man, even in naturals or temporals, shows his
love to that thing that he desires, whether it be health, riches, or
liberty; and in spirituals, desires of, from love to this or that grace
of God, sincere desires of it flow from the root of the grace
itself—“Thy servants who desire to fear thy name.” Nehemiah bore
himself before God upon this, “that he desired to fear his name.” And
hence again it is said concerning desires, true desires, “The desire of
man is his kindness” (Prov 19:22). For a man shows his heart, his love,
his affections, and his delights, in his desires; and since the grace
of the fear of God is a grace so pleasant in the sight of God, and of
so sanctifying a nature in the soul where it is, a true sincere desire
to be blessed with that grace must needs flow from some being of this
grace in the soul already.

True desires are lower than higher acts of grace, but God will not
overlook desires—“But now they desire a better country, that is, an
heavenly; wherefore God is not ashamed to be called their God; for he
hath prepared for them a city.” Mark, they desire a country, and they
shall have a city. At this low place, to wit, sincere desires, God will
meet the soul and will tell him that he hath accepted of his desires,
that his desires are his kindness, and flow from grace itself: “He will
fulfil the desire of them that fear him.” Therefore desires are not
rejected of God; but they would, if they did not flow from a principle
of grace already in the soul; therefore desires, sincere desires to
fear God, flow from grace already in the soul. Therefore, since thou
fearest God, and it is evident by thy desires that thou dost so do,
thou art happy now in this thy fear, and shalt be happy for ever
hereafter in the enjoyment of that which God in another world hath laid
up for them that fear him.

Third. Another encouragement for those that have this grace of fear is
this; this grace can make that man, that in many other things is not
capable of serving of God, serve him better than those that have all
without it. Poor Christian man, thou hast scarce been able to do
anything for God all thy days, but only to fear the Lord. Thou art no
preacher, and so canst not do him service that way; thou art no rich
man, and so canst not do him service with outward substance; thou art
no wise man, and so canst not do anything that way; but here is thy
mercy, thou fearest God. Though thou canst not preach, thou canst fear
God. Though thou hast no bread to feed the belly, nor fleece to clothe
the back of the poor, thou canst fear God. O how “blessed is the man
that feareth the Lord”; because this duty of fearing of God is an act
of the mind, and may be done by the man that is destitute of all things
but that holy and blessed mind.

Blessed therefore is that man, for God hath not laid the comfort of his
people in the doing of external duties, nor the salvation of their
souls, but in believing, loving, and fearing God. Neither hath he laid
these things in actions done in their health nor in the due management
of their most excellent parts, but in the receiving of Christ, and fear
of God. The which, good Christian, thou mayest do, and do acceptably,
even though thou shouldest lie bed-rid all thy days; thou mayest also
be sick and believe; be sick and love, be sick and fear God, and so be
a blessed man. And here the poor Christian hath something to answer
them that reproach him for his ignoble pedigree, and shortness of the
glory of the wisdom of the world. True, may that man say, I was taken
out of the dunghill, I was born in a base and low estate, but I fear
God. I have no worldly greatness, nor excellency of natural parts, but
I fear God.

When Obadiah met with Elijah, he gave him no worldly and fantastical
compliment, nor did he glory in his promotion by Ahab the king of
Israel, but gravely, and after a gracious manner, said, “I thy servant
fear the Lord from my youth.” Also when the mariners inquired of Jonah,
saying, “What is thine occupation, and whence comest thou? what is thy
country, and of what people art thou?” This was the answer he gave
them, “I am a Hebrew, and I fear the Lord, the God of heaven, which
hath made the sea and the dry land” (Jonah 1:8,9). Indeed this answer
is the highest, and most noble in the world, nor are there any, save a
few, that in truth can thus express themselves, though other answers
they had enough; most can say, I have wisdom, or might, or riches, or
friends, or health, or the like; these are common, and are greatly
boasted in by the most; but he is the man that feareth God, and he that
can say, when they say to him, What art thou? “I thy servant fear the
Lord,” he is the man of many, he is to be honoured of men: though this,
to wit, that he feareth the Lord, is all that he hath in the world. He
hath the thing, the honour, the life, and glory that is lasting; his
blessedness will abide when all men’s but his is buried in the dust, in
shame and contempt.[35]

A word to hypocrites.

Hypocrites, my last word is to you; the hypocrite is one that would
appear to be that in men’s eyes that is nothing of in God’s—thou
hypocrite, that wouldest be esteemed to be one that loves and that
fears God, but does not; I have this to say to thee, thy condition is
damnable, because thou art a hypocrite, and seekest to deceive both God
and man with guises, vizards, masks, shows, pretences, and thy formal,
carnal, feigned subjection to the outside of statutes, laws, and
commandments; but within thou art full of rottenness and all excess.

Hypocrite, thou mayest by thy cunning shifts be veiled and hid from
men, but thou art naked before the eyes of God, and he knoweth that his
fear is not in thy heart (Luke 16:15).

Hypocrite, be admonished that there is not obedience accepted of God,
where the heart is destitute of this grace of fear. Keeping of the
commandments is but one part of the duty of man, and Paul did that,
even while he was a hypocrite (Phil 3). To “fear God and keep his
commandments, this is the whole duty of man” (Eccl 12:13). This—fear
God—the hypocrite, as a hypocrite, cannot do, and therefore, as such,
cannot escape the damnation of hell.

Hypocrite, thou must fear God first, even before thou dost offer to
meddle with the commandments, that is, as to the keeping of them.
Indeed, thou shouldest read therein, that thou mayest learn to fear the
Lord, but yet, “fear God” goes before the command to keep his
commandments. And if thou dost not fear God first, thou transgressest,
instead of keeping of the commandments.

Hypocrite, this word, FEAR GOD, is that which the hypocrite quite
forgets, although it is that which sanctifies the whole duty of man.
For this is that, and nothing without it, that can make a man sincere
in his obedience; the hypocrite looks for applause abroad, and forgets
that he is condemned at home, and both these he does because he wanteth
the fear of God.

Hypocrite, be admonished that none of the privileges that are spoken of
in the former part of the book belongs to thee, because thou art a
hypocrite; and if thou hope, thy hope shall be cut off, and if thou
lean upon thy house, both thou and it shall fall into hell-fire.
Triumph then, thy triumph is but for awhile. Joy then, but the joy of
the hypocrite is but for a moment (Job 8:13,15, 20:4-6).

Perhaps thou wilt not let go now, what, as a hypocrite, thou hast got;
but “what is the hope of the hypocrite, when God taketh away his soul?”
(Job 27:8). Hypocrite, thou shouldest have chosen the fear of God, as
thou hast chosen a profession without it, but thou hast cast off fear,
because thou art a hypocrite; and because thou art such, thou shalt
have the same measure that thou metest; God will cast thee off, because
thou art a hypocrite. God hath prepared a fear for thee because thou
didst not choose the fear of God, and that fear shall come upon thee
like desolation, and like an armed man, and shall swallow thee up, thou
and all that thou art (Prov 1:27).

Hypocrite, read this text and tremble—“The sinners in Zion are afraid,
fearfulness hath surprised the hypocrites. Who among us shall dwell
with the devouring fire? who among us shall dwell with everlasting
burnings?” (Isa 33:13,14).

Hypocrite, thou art not under the fatherly protection of God, because
thou art a hypocrite, and wantest his fear in thine heart. The eyes of
the Lord are upon them that fear him, to deliver them. But the fearless
man or hypocrite is left to the snares and wiles of the devil, to be
caught therein and overcome, because he is destitute of the fear of
God.

Hypocrite, thou art like to have no other reward of God for thy labour
than that which the goats shall have;[36] the hypocrite, because he is
a hypocrite, shall not stand in God’s sight. The gain of thy religion
thou spendest as thou gettest it. Thou wilt not have one farthing
overplus at death and judgment.

Hypocrite, God hath not intrusted thee with the least dram of his
saving grace, nor will he, because thou art a hypocrite: and as for
what thou hast, thou hast stolen it, even every man of you from his
neighbour; still pilfering out of their profession, even as Judas did
out of the bag. Thou comest like a thief into thy profession, and like
a thief thou shalt go out of the same. Jesus Christ hath not counted
thee faithful to commit to thee any of his jewels to keep, because thou
fearest him not. He hath given his “banner to them that fear him, that
it may be displayed because of the truth” (Psa 60:4).

Hypocrite, thou art not true to God nor man, nor thine own soul,
because thou art a hypocrite! How should the Lord put any trust in
thee? Why should the saints look for any good from thee? Should God
give thee his Word, thou wilt sell it. Should men commit their souls to
thee, thou wilt destroy them, by making merchandise of them, for thy
own hypocritical designs. Yea, if the sun waxes hot, thou wilt throw
all away, and not endure the heat, because thou art a hypocrite!

FOOTNOTES:


[1]This is a very remarkable illustration of godly fear. Jacob does not
swear by the omnipresence or omniscience of God—nor by his
omnipotence—nor by his love or mercy in his covenant—nor by the God of
Abraham, but by the “fear of his father Isaac”—the sole object of his
adoration. A most striking and solemn appeal to Jehovah, fixing upon
our hearts that Divine proverb, “The fear of the Lord is the beginning
of wisdom”—the source of all happiness, both in time and in
eternity.—Ed.

[2] It is of solemn importance that we feel the vast difference between
holy and unholy familiarity with God. Has he adopted us into his
family? Can we, by a new birth, say “Our Father?” Still he is in
heaven, we on earth. He is infinite in purity; Holy, Holy, Holy is his
name. We are defiled, and can only approach his presence in the
righteousness of the Saviour and Mediator. Then, O my soul, if it is
thy bliss to draw near to the throne of grace with holy boldness, let
it be with reverence and godly fear.—Ed.

[3] It is an awful thing to appeal to God for the truth of a lie! All
appeals to God, not required by law, are worse than useless; they are
wicked, and cast a doubt on the veracity of those who make them—Ed.

[4] “To give the back”; to forsake, to depart, to treat with contempt.
See Imperial Dictionary, vol. i. p. 145.—Ed.

[5] The genuine disciple “who thinketh no evil” will say, Can this be
so now? Yes, reader, it is. Some go to God’s house to worship their
ease and forgetfulness in sleep; some for worldly purposes; some to
admire the beauty of the frail body; but many to worship God in spirit
and in truth. Reader, inquire to which of these classes you belong.—Ed.

[6] They worshipped God, not according to his appointment, but their
own inventions—the direction of their false prophets, or their
idolatrous kings, or the usages of the nations round about them. The
tradition of the elders was of more value and validity with them than
God’s laws by Moses. This our Saviour applies to the Jews in his time,
who were formal in their devotions, and wedded to their own inventions;
and pronounces concerning them that in vain do they worship God. How
many still in worship regard the inventions of man, and traditions of
the church, more than the commands of God.—Ed.

[7] The Word is the decree upon which we must depend or perish. In
vain, poor sinner, is any reliance upon churches or men; neither Papist
nor Protestant have any power “committed unto them” to forgive sins. If
they claim it, believe them not, but pity their pride and delusion.
Christ is the Rock, and not poor erring Peter, as some have vainly
imagined. Peter is dead, awaiting the resurrection of his body, and the
great day of judgment; but Christ ever liveth at all times, and in all
places, able to save unto the uttermost. Put no trust in man, but in
thy broken spirit seek the blessing of Christ, that he may pardon thy
sins.—Ed.

[8] The fear of the wicked arises from a corrupt, sinful,
self-condemning conscience; they fear God as an angry judge, and
therefore consider him as their enemy. As they love and will not part
with their sins, so they are in continual dread of punishment.—Mason.

[9] “To-elbow all his days in his lord’s vineyard”; to sit or stand
idly resting upon his elbows, instead of labouring in the vineyard. “A
sovereign shame so elbows him.”—King Lear, Act iv, Scene 3.—Ed.

[10] “Gear”; apparel, furniture, implements. “The apostles were not
fixed in their residence, but were ready in their gears to move whither
they were called.”—Barrow.—Ed.

[11] God does not limit himself as to his mode of calling poor sinners.
The three thousand he convinced at one hour, and they immediately made
a profession, but Bunyan was for years in a state of alarming
uncertainty; some are driven by fiery terrors, others by a still small
voice. Reader, our anxious inquiry should be, Have we entered in by
Christ the gate? Are our fruits meet for repentance? Let no one vaunt
of his experience, because he go well bedaubed with the dirt of the
slough. Every soul that enters the gate is equally a miracle of
grace.—Ed.

[12] This is remarkably instanced in Bunyan’s Grace Abounding.—Ed.

[13] Those who are adopted into the family of heaven are “justified
from all things”; being delivered from sin, the curse, and wrath,
“there is now no condemnation for them”; and trusting to Jesus’
precious blood of pardon, to his righteousness for acceptance, and to
his grace for sanctification, they are, by the indwelling of the Spirit
which adopted them, possessed of that love which casteth out fear, and
rejoiceth in hope of the glory of God. And to those who, through their
manifold infirmities and departures, are often beset with unbelieving
fears, the Lord says, for their encouragement, “Fear thou not, for I am
with thee; I will help thee; yea, I will uphold thee with the right
hand of my righteousness” (Isa 41:10).—Mason.

[14] Effectual grace in the soul is accompanied by doubts and fears,
owing to the remains of indwelling corruption; hence arises a continual
warfare. Believer, how needful is it ever to retain your confidence and
assurance of your Lord’s love to you! Rely on his faithfulness,
persevere steadfastly in the way of duty, looking to Jesus, and living
upon his fulness.—Mason. How does all this reasoning remind us of
Bunyan’s own experience, recorded in his Grace Abounding; he was not
ignorant of Satan’s devices.—Ed.

[15] Alas! how few attain to this most blessed state. To delight so in
the Word—to make it so much our daily study, and the object of our
meditations at night, as to have “its very form engraven upon the face
of our souls.” Happy is the man that is in such a case. O my soul, why
is it not thy case?—Ed.

[16] The filial fear of God is most prevalent when the heart is
impressed with a lively sense of the love of God manifested in Christ.
As a dutiful and obedient child fears to offend an affectionate parent,
or as a person of grateful heart would be extremely careful not to
grieve a kind and bountiful friend, who is continually loading him with
favours and promoting his true happiness; so, and much more, will the
gracious soul be afraid of displeasing the Lord, his bountiful and
unwearied benefactor, who is crowning him with loving kindness and
tender mercies.—Mason.

[17] It is no new thing for those who are in public places, to seek
themselves more than the public welfare; nay, and to serve themselves
by the public loss.—Henry.

[18] How does this remind us of the character of By-ends in the
“Pilgrim’s Progress” !—Ed.

[19] So Ainsworth understands, p. 134, vol. 10. He renders it, “lurking
lions, which are lusty, strong-toothed, fierce, roaring, and ravenous.
And hereby,” says he, “may be meant the rich and mighty of the world,
whom God often bringeth to misery.” “They that are ravenous, and prey
on all about them, shall want, but the meek shall inherit the earth;
they shall not want who, with quiet obedience, work and mind their own
business; plain-hearted Jacob has pottage enough, when Esau, the
cunning hunter, is ready to perish.” Henry.—Ed.

[20] “The conduct of angels” means not merely their guiding pilgrims in
the way, but also, in a military sense, a guard, or what is now called
a convoy.—Ed.

[21] See margin, Genesis 41:43, and 40:8.—Ed.

[22] To publish by sound of trumpet, to trumpet good tidings. In
Bunyan’s time it was never used ironically.—Ed.

[23] This if from the Bible, and not from the inferior version in the
Book of Common Prayer, commonly called the reading Psalms.—Ed.

[24] Sternhold and Hopkin’s edit. 1635.—The propriety of singing in
public worship was strongly debated by some of the Nonconformists.
There were very weighty reasons, in persecuting times, for meetings
being held as quietly as possible. The Quakers to this day do not admit
singing in their assemblies. The introduction of this psalm proves that
Bunyan was acquainted with the “singing” Psalms, and, in all
probability, practised singing in public worship. When James I.
improved this version for church use, called the Psalms of KING David,
translated by KING James, his last four lines are—

    Thou of Jerusalem shalt see
        While as thou liv’st the good,
    Thou shalt thy children’s children see,
        And peace on Israel’s brood.

How blessed are we in our day with the poetry of Watts, Wesley, and a
host of others, who have supplied the church with beautiful
soul-inspiring compositions, without fear to restrain us in using
them.—Ed.

[25] No one can charge Bunyan with a superstitious notion of dreams,
whether asleep or as if asleep. Such a mode of interpretation as he
recommends is both rational and scriptural. To dream awake is thus
explained—“They dream on in a course of reading without
digesting.”—Locke.—Ed.

[26] Whoever thou art, beseech the Lord to weigh thee in the balances
of the sanctuary. No fear of God—no grace in the soul. Of this class is
the proud, the covetous, the glutton, the liar, the apostate, the
perverter of God’s people from the right way; obstinate and
incorrigible backsliders; those who neither mourn nor sigh for the
wickedness of the land; they that prefer their own fancies, dreams,
frames, and feelings, to the Word of God; swearers, adulterers,
perjured persons, and oppressors of the poor; they that insult the
godly, and rejoice at their sufferings; they that have no love,
gratitude, nor sense of duty to God, as the fountain of their unmerited
mercies. O reader, give God no rest until, by his Word and Spirit, he
imparts to thee this holy fear as the earnest of glory hereafter;
without it you are perishing.—Mason.—Ed.

[27] “Snaffle”; a loose bridle with a curb. “To snaffle”; to be easily
led.

    “The third o’ the’ world is yours, which with a snaffle,
    You may pace easy, but not such a wise.”
            Antony and Cleopatra.—Ed.

[28] How familiar but striking an illustration. Reader, look well to
the mainspring, and see also that the wheels are not clogged. We ought
to be living epistles, known and read of all men.—Ed.

[29] “A royster”; a violent, riotous, blustering, turbulent, fellow—a
species of men now much out of date, as are jails and gibbets, sword
and burning stake. How great and true that courage which could look at,
and expect, such trials, without shrinking, when they were threatened
as a reward for love to Christ and holy obedience to his gospel!—Ed.

[30] This is a very strong and striking expression. “To soak,” means to
imbibe as much as we can contain; and as to the influence of godly
fear, happy shall we be in proportion as we are enabled to follow
Bunyan’s advice.—Ed.

[31] The words, “he made them houses,” we humbly suggest, may not only
mean that these God-fearing women had safe dwelling-places, but, in a
more extensive sense, God made them the heads of honourable families,
see 1 Samuel 2:35; 2 Samuel 7:11, 13, 27, 29; 1 Kings 2:24, 11:28. So
David’s prayer was, “Let my house be established before thee; thou, O
my God, wilt build me an house” (1 Chron 17:24,25).—Ed.

[32] Royal patents, in Bunyan’s time, were lucrative but most
oppressive, conferring upon favourites, or their nominees, an exclusive
right to deal in any article of manufacture. But the patent to God’s
fearers, to trust in him when involved in darkness and distress, is a
blessed privilege, injurious to none.—Ed.

[33] “Grabbling”; sprawling along, drawing the body, by the hands,
through a small aperture in a mine.—Ed.

[34] “Tines”; from the Saxon; the teeth or spikes in the rowel of a
spur.—Ed.

[35] “Blessed is the man that feareth the Lord.” Blessedness shall
attend him all the way to heaven, in proportion as that fear abounds.
It is a heaven on earth to live in the constant fear of God—to have a
reverential awe and fear of his majesty immovably fixed and implanted
in the soul. The grace of fear has an eminent influence in a
Christian’s sanctification; it is a powerful restraint from sin. A holy
fear of God, and a humble fear of ourselves, which are alike of Divine
operation, will preserve us from sin and engage us to obedience. God
will be our protector and instructor, our guide and our everlasting
deliverer from all evil. Let us not rest satisfied with the greatest
attainments short of “perfecting holiness in the fear of God.”—Mason.

[36] By the goats we are to understand the hypocrites and the finally
impenitent, who will depart into everlasting fire, prepared for the
devil and his angels; see Matthew 25:32, 33-41.—Ed.



THE DOCTRINE

OF

THE LAW AND GRACE UNFOLDED;

OR,

A DISCOURSE TOUCHING THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE
NATURE OF THE OTHER; SHOWING WHAT THEY ARE, AS THEY ARE THE TWO
COVENANTS; AND LIKEWISE, WHO THEY BE, AND WHAT THEIR CONDITIONS ARE,
THAT BE UNDER EITHER OF THESE TWO COVENANTS:


Wherein, for the better understanding of the reader, there are several
questions answered touching the law and grace, very easy to be read,
and as easy to be understood, by those that are the sons of wisdom, the
children of the second covenant.

“For the law made nothing perfect, but the bringing in of a better hope
did; by the which we draw nigh unto God” (Heb 7:19).

“Therefore we conclude that a man is justified by faith without the
deeds of the law” (Rom 3:28).

“To him [therefore] that worketh not, but believeth on Him that
justifieth the ungodly, his faith is counted for righteousness” (Rom
4:5).

ADVERTISEMENT BY THE EDITOR.


It is difficult to understand those peculiar trials which called forth
the mighty energies of Bunyan’s mind, unless we are acquainted with the
times in which he lived. The trammels of statecraft and priestcraft had
been suddenly removed from religion, and men were left to form their
own opinions as to rites and ceremonies. In this state of abrupt
liberty, some wild enthusiasts ran into singular errors; and Bunyan’s
first work on “Gospel Truths” was published to correct them. Then
followed that alarm to thoughtless souls—“A Few Sighs from Hell”; and,
in 1659, as a further declaration of the most important truths of
revelation, this work on the two covenants was sent forth to chastise
error, and comfort the saints of God. It was published many times
during the author’s life; and since then, to a late period, very large
impressions have been circulated. Upon a subject of such vast
importance—upon which hangs all our eternal interests—all our
indescribable joys or sorrows in a future and never-ending state—the
requirements of our Creator—and His gracious provision of pardoning
mercy, upon our failing to keep His Law—these are subjects of intense
interest. How important is it that all our researches into these solemn
realities should be guided simply by the revealed will of God! That was
the fountain at which Bunyan drunk in all his knowledge; and with
simplicity, and most earnest desire to promote the glory of God in the
salvation of sinners, he here gives the result of his patient,
prayerful, painful investigation. The humble dependence upon Divine
mercy which the author felt is very striking. He was sensible of his
want of education; “no vain, whimsical, scholar-like terms”—no
philosophy from Plato or Aristotle. He felt, as to human teaching, his
weakness, but proved that, “when he was weak, then was he strong.” He
claimed an interest in the fervent prayers of his fellow saints—“My
heart is vile, the devil lieth at watch, trust myself I dare not; if
God do not help me, my heart will deceive me.” This was the proper
spirit in which to enter upon so solemn a subject; and the aid he
sought was vouchsafed to him, and appears throughout this important
work. His first object is to define what is the Law, a strict obedience
to which is exacted upon all mankind. It was given to Adam, and was
afterwards more fully developed upon Mount Sinai. It commands implicit,
universal, perfect obedience, upon pain of eternal ruin. He shows us
that man, under the influence of that law, and while a stranger to the
Law of Grace, may repent and reform his conduct, become a member of a
Christian church, be a virgin waiting for his Lord, “but not step even
upon the lowest round of the ladder that reacheth to heaven.” While man
is a stranger to the new birth, “his destiny is the lion’s den; yea,
worse than that, to be thrown into Hell to the very devils.” Bunyan in
this, as well as all other of his works, is awfully severe upon those
who say, “Let us sin that grace may abound,” perverting the consolatory
doctrine of Divine grace to their souls’ destruction. “What! because
Christ is a Saviour, wilt thou be a sinner! because His grace abounds,
therefore thou wilt abound in sin! O wicked wretch! rake Hell all over,
and surely I think thy fellow will scarce be found. If Christ will not
serve their turn, but they must have their sins too, take them, Devil;
if Heaven will not satisfy them, take them, Hell; devour them, burn
them, Hell!” “Tell the hogs of this world what a hog-sty is prepared
for them, even such an one as a God hath prepared to put the devil and
his angels into.”

To the distressed, sin-beaten Christian, this book abounds with
consolation, and instructions how to overcome the devices of Satan, who
will plant the Ten Commandments, like ten great guns, to destroy thy
hopes. “Learn to outshoot the devil in his own bow, and to cut off his
head with his own sword. Doth Satan tell thee thou prayest but faintly
and with cold devotions? Answer him, I am glad you told me, I will
trust the more to Christ’s prayers, and groan, sigh, and cry more
earnestly at the Throne of Grace.” To such readers as have been driven
to the verge of despair by a fear of having committed the unpardonable
sin, here is strong consolation, and a very explicit scriptural
definition of that awful crime. Want of space prevents me adding more
than my earnest desire that the reading of this treatise may be
productive of solid peace and comfort.—ED.

THE EPISTLE TO THE READER

READER,


If at any time there be held forth by the preacher the freeness and
fullness of the Gospel, together with the readiness of the Lord of
Peace to receive those that have any desire thereto, presently it is
the spirit of the world to cry out, Sure this man disdains the law,
slights the law, and counts that of none effect; and all because there
is not, together with the Gospel, mingled the doctrine of the law,
which is not a right dispensing of the Word according to truth and
knowledge. Again; if there be the terror, horror, and severity of the
law discovered to a people by the servants of Jesus Christ, though they
do not speak of it to the end people should trust to it, by relying on
it as it is a covenant of works; but rather that they should be driven
further from that covenant, even to embrace the tenders and privileges
of the second, yet, poor souls, because they are unacquainted with the
natures of these two covenants, or either of them, therefore, “they
say,” “Here is nothing but preaching of the law, thundering of the
law”; when, alas, if these two be not held forth—to wit, the Covenant
of Works and the Covenant of Grace, together with the nature of the one
and the nature of the other—souls will never be able either to know
what they are by nature or what they lie under. Also, neither can they
understand what grace is, nor how to come from under the law to meet
God in and through that other most glorious covenant, through which and
only through which, God can communicate of Himself grace, glory, yea,
even all the good things of another world.

I, having considered these things, together with others, have made bold
to present yet once more to thy view, my friend, something of the mind
of God, to the end, if it shall be but blessed to thee, thou mayest be
benefited thereby; for verily these things are not such as are ordinary
and of small concernment, but do absolutely concern thee to know, and
that experimentally too, if ever thou do partake of the glory of God
through Jesus Christ, and so escape the terror and insupportable
vengeance that will otherwise come upon thee through His justice,
because of thy living and dying in thy transgressions against the Law
of God. And therefore, while thou livest here below, it is thy duty, if
thou wish thyself happy for the time to come, to give up thyself to the
studying of these two covenants treated of in the ensuing discourse;
and so to study them until thou, through grace, do not only get the
notion of the one and of the other in thy head, but until thou do feel
the very power, life, and glory of the one and of the other: for take
this for granted, he that is dark as touching the scope, intent, and
nature of the law, is also dark as to the scope, nature, and glory of
the Gospel; and also he that hath but a notion of the one, will barely
have any more than a notion of the other.

And the reason is this: because so long as people are ignorant of the
nature of the law, and of their being under it—that is, under the curse
and condemning power of it, by reason of their sin against it—so long
they will be careless, and negligent as to the inquiring after the true
knowledge of the Gospel. Before the commandment came—that is, in the
spirituality of it—Paul was alive—that is, thought himself safe; which
is clear, (Rom 7:9,10 compared with Phil 3:5-11, etc). But when that
came, and was indeed discovered unto him by the Spirit of the Lord,
then Paul dies (Rom 7) to all his former life (Phil 3) and that man
which before could content himself to live, though ignorant of the
Gospel, cries out now, “I count all things but loss for the excellency
of the knowledge of Christ Jesus my Lord” (verse 8). Therefore, I say,
so long they will be ignorant of the nature of the Gospel, and how
glorious a thing it is to be found within the bounds of it; for we use
to say, that man that knoweth not himself to be sick, that man will not
look out for himself a physician; and this Christ knew full well when
He saith, “The whole have no need of the physician, but the sick”;1
that is, none will in truth desire the physician unless they know they
be sick. That man also that hath got but a notion of the law—a notion,
that is, the knowledge of it in the head, so as to discourse and talk
of it—if he hath not felt the power of it, and that effectually too, it
is to be feared will at the best be but a notionist in the Gospel; he
will not have the experimental knowledge of the same in his heart; nay,
he will not seek nor heartily desire after it; and all because, as I
said before, he hath not experience of the wounding, cutting, killing
nature of the other.

I say, therefore, if thou wouldst know the authority and power of the
Gospel, labour first to know the power and authority of the law; for I
am verily persuaded that the want of this one thing—namely, the
knowledge of the law, is one cause why so many are ignorant of the
other. That man that doth know the law doth not know in deed and in
truth that he is a sinner; and that man that doth not know he is a
sinner, doth not know savingly that there is a Saviour.

Again; that man that doth not know the nature of the law, that man doth
not know the nature of sin; and that man that knoweth not the nature of
sin, will not regard to know the nature of a Saviour; this is proved
(John 8:31-36). These people were professors, and yet did not know the
truth—the Gospel; and the reason was, because they did not know
themselves, and so not the law. I would not have thee mistake me,
Christian reader; I do not say that the law of itself will lead any
soul to Jesus Christ; but the soul being killed by the law, through the
operation of its severity seizing on the soul, then the man, if he be
enlightened by the Spirit of Christ to see where remedy is to be had,
will not, through grace, be contented without the real and saving
knowledge through faith of Him.

If thou wouldst, then, wash thy face clean, first take a glass and see
where it is dirty; that is, if thou wouldst indeed have thy sins washed
away by the blood of Christ, labour first to see them in the glass of
the law, and do not be afraid to see thy besmeared condition, but look
on every spot thou hast; for he that looks on the foulness of his face
by the halves, will wash by the halves; even so, he that looks on his
sins by the halves, he will seek for Christ by the halves. Reckon
thyself, therefore, I say, the biggest sinner in the world, and be
persuaded that there is none worse than thyself; then let the guilt of
it seize on thy heart, then also go in that case and condition to Jesus
Christ, and plunge thyself into His merits and the virtue of His blood;
and after that, thou shalt speak of the things of the law and of the
Gospel experimentally, and the very language of the children of God
shall feelingly drop from thy lips, and not till then (James 1).

Let this therefore learn thee thus much: he that hath not seen his lost
condition hath not seen a safe condition; he that did never see himself
in the devil’s snare, did never see himself in Christ’s bosom. “This my
Son was dead, and is alive again: he was lost, and is found.” “Among
whom we also had our conversation in time past.” 2 “But now are (so
many of us as believe) returned unto” Jesus Christ, “the” chief
“Shepherd and Bishop of your souls.”

I say, therefore, if thou do find in this treatise, in the first place,
something touching the nature, end, and extent of the law, do not thou
cry out, therefore, all of a sudden, saying, “Here is nothing but the
terror, horror, and thundering sentences of the law.”

Again; if thou do find in the second part of this discourse something
of the freeness and fullness of the Gospel, do not thou say neither,
“Here is nothing but grace, therefore, surely, an undervaluing of the
law.” No; but read it quite through, and so consider of it; and I hope
thou shalt find the two covenants—which all men are under, either the
one or the other—discovered, and held forth in their natures, ends,
bounds, together with the state and condition of them that are under
the one, and of them that are under the other.

There be some that through ignorance do say how that such men as preach
terror and amazement to sinners are beside the book, and are ministers
of the letter—the law, and not of the Spirit—the Gospel; but I would
answer them, citing them to the Sixteenth of Luke, from the nineteenth
verse to the end; and (1 Cor 6:9,10; Gal 3:10; Rom 3:9-19) only this
caution I would give by the way, how that they which preach terror to
drive souls to the obtaining of salvation by the works of the law, that
preaching is not the right Gospel preaching; yet when saints speak of
the sad state that man are in by nature, to discover to souls their
need of the Gospel, this is honest preaching, and he that doth do so,
he doth the work of a Gospel minister (Rom 3:9-25).

Again, there are others that say, because we do preach the free, full,
and exceeding grace discovered in the Gospel, therefore we make void
the law; when indeed, unless the Gospel be held forth in the glory
thereof without confusion, by mingling the Covenant of Works therewith,
the law cannot be established. “Do we then make void the law through
faith,” or preaching of the Gospel; nay, stay, saith Paul, “God forbid:
yea, we establish the law” (Rom 3:31).

And verily, he that will indeed establish the law, or set it in its own
place, for so I understand the words, must be sure to hold forth the
Gospel in its right colour and nature; for if a man be ignorant of the
nature of the Gospel and the Covenant of Grace, they, or he, will be
very apt to remove the law out of its place, and that because they are
ignorant, not knowing “what they say, nor whereof they affirm.”

And let me tell you, if a man be ignorant of the Covenant of Grace, and
the bounds and boundlessness of the Gospel, though he speak and make
mention of the name of the Father, and of the Son, and also of the name
of the new covenant, and the blood of Christ, yet at this very time,
and in these very words, he will preach nothing but the law, and that
as a Covenant of Works.

Reader, I must confess it is a wonderfully mysterious thing, and he had
need have a wiser spirit than his own that can rightly set these two
covenants in their right places, that when he speaks of the one he doth
not jostle the other out of its place. O, to be so well enlightened as
to speak of the one—that is, the law—for to magnify the Gospel; and
also to speak of the Gospel so as to establish, and yet not to idolize,
the law, nor any particular thereof! It is rare, and to be heard and
found but in very few men’s breasts.

If thou shouldst say, What is it to speak to each of these two
covenants so as to set them in their right places, and also to use the
terror of the one so as to magnify and advance the glory of the other?
To this I shall answer also, read the ensuing discourse, but with an
understanding heart, and it is like thou wilt find a reply therein to
the same purpose, which may be to thy satisfaction.

Reader, if thou do find this book empty of fantastical expressions, and
without light, vain, whimsical, scholar-like terms, thou must
understand it is because I never went to school to Aristotle, or Plato,
but was brought up at my father’s house, in a very mean condition,
among a company of poor countrymen. But if thou do find a parcel of
plain, yet sound, true, and home sayings, attribute that to the Lord
Jesus His gifts and abilities, which He hath bestowed upon such a poor
creature as I am and have been. And if thou, being a seeing Christian,
dost find me coming short, though rightly touching at some things,
attribute that either to my brevity, or, if thou wilt, to my
weaknesses, for I am full of them. A word or two more, and so I shall
have done with this.

First. And the first is, Friend, if thou do not desire the salvation of
thy soul, yet I pray thee to read this book over with serious
consideration; it may be it will stir up in thee some desires to look
out after it, which at present thou mayest be without.

Secondly, If thou dost find any stirrings in thy heart by thy reading
such an unworthy man’s works as mine are, be sure that in the first
place thou give glory to God, and give way to thy convictions, and be
not too hasty in getting them off from thy conscience; but let them so
work till thou dost see thyself by nature void of all graces, as faith,
hope, knowledge of God, Christ, and the Covenant of Grace.

Thirdly, Then, in the next place, fly in all haste to Jesus Christ,
thou being sensible of thy lost condition without Him, secretly
persuading of thy soul that Jesus Christ standeth open-armed to receive
thee, to wash away thy sins, to clothe thee with His righteousness, and
is willing, yea, heartily willing, to present thee before the presence
of the glory of God and among the innumerable company of angels with
exceeding joy. This being thus, in the next place, do not satisfy
thyself with these secret and first persuasions, which do or may
encourage thee to come to Jesus Christ; but be restless till thou dost
find by blessed experience the glorious glory of this the second
covenant extended unto thee, and sealed upon thy soul with the very
Spirit of the Lord Jesus Christ. And that thou mayest not slight this
my counsel, I beseech thee, in the second place, consider these
following things—

First, If thou dost get off thy convictions, and not the right way
(which is by seeing thy sins washed away by the blood of Jesus Christ),
it is a question whether ever God will knock at thy heart again or no;
but rather say, such an one “is joined to idols, let him alone” (Hosea
4:17). Though he be in a natural state, “let him alone.” Though he be
in or under the curse of the law, “let him alone.” Though he be in the
very hand of the devil, “let him alone.” Though he be a-going
post-haste to Hell, “let him alone.” Though his damnation will not only
be damnation for sins against the law, but also for slighting the
Gospel, yet “let him alone.” My Spirit, My ministers, My Word, My
grace, My mercy, My love, My pity, My common providences, shall no more
strive with him; “let him alone.” O sad! O miserable! who would slight
convictions that are on their souls, which (if not slighted) tend so
much for their good?

Secondly, If thou shalt not regard how thou do put off convictions, but
put them off without the precious blood of Christ being savingly
applied to thy soul, thou art sure to have the mis-spending of that
conviction to prove the hardening of thy heart against the next time
thou art to hear the Word preached or read. This is commonly seen, that
those souls that have not regarded those convictions that are at first
set upon their spirits, do commonly, and that by the just judgments of
God upon them, grow more hard, more senseless, more seared and sottish
in their spirits; for some, who formerly would quake and weep, and
relent under the hearing of the Word, do now for the present sit so
senseless, so seared, and hardened in their consciences, that certainly
if they should have hell-fire thrown in their faces, as it sometimes
cried up in their ears, they would scarce be moved; and this comes upon
them as a just judgment of God (2 Thess 2:11,12).

Thirdly, If thou do slight these, or those convictions that may be set
upon thy heart by reading of this discourse, or hearing of any other
good man preach the Word of God sincerely, thou wilt have the stifling
of these or those convictions to account and answer for at the day of
judgment; not only thy sins, that are commonly committed by thee in thy
calling and common discourse, but thou shalt be called to a reckoning
for slighting convictions, disregarding of convictions, which God useth
as a special means to make poor sinners see their lost condition and
the need of a Saviour. Now here I might add many more considerations
besides these, to the end thou mayest be willing to tend and listen to
convictions; as,

First, Consider thou hast a precious soul, more worth than the whole
world; and this is commonly worked upon, if ever it be saved, by
convictions.

Secondly, This soul is for certain to go to Hell, if thou shalt be a
slighter of convictions.

Thirdly, If that go to Hell, thy body must go thither too, and then
never to come out again. “Now consider this, ye that” are apt to
“forget God,” and His convictions, “lest He tear you in pieces, and
there be none to deliver” (Psa 50:22).

But if thou shalt be such an one that shall, notwithstanding thy
reading of thy misery, and also of God’s mercy, shall persist to go on
in thy sins, know, in the first place, that here thou shalt be left, by
the things that thou readest, without excuse; and in the world to come
thy damnation will be exceedingly aggravated for thy not regarding of
them, and turning from thy sins, which were not only reproved by them,
but also for rejecting of that Word of Grace that did instruct thee how
and which way thou shouldst be saved from them. And so farewell; I
shall leave thee, and also this discourse, to God, who I know will pass
a righteous judgment both upon that and thee. I am yours, though not to
serve your lusts and filthy minds, yet to reprove, instruct, and,
according to that proportion of faith and knowledge which God hath
given me, to declare unto you the way of life and salvation. Your
judgings, railings, surmisings, and disdaining of me, that I shall
leave till the fiery judgment comes, in which the offender shall not go
unpunished, be he you or me; yet I shall pray for you, wish well to
you, and do you what good I can. And that I might not write or speak in
vain, Christian, pray for me to our God with much earnestness,
fervency, and frequently, in all your knockings at our Father’s door,
because I do very much stand in need thereof; for my work is great, my
heart is vile, the devil lieth at watch, the world would fain be
saying, “Aha, aha, thus we would have it”; and of myself, keep myself I
cannot; trust myself I dare not; if God do not help me, I am sure it
will not be long before my heart deceive me, and the world would have
their advantage of me, and so God be dishonoured by me, and thou also
ashamed to own me. O, therefore, be much in prayer for me, thy fellow!
I trust, in that glorious grace that is conveyed from Heaven to
sinners, by which they are not only sanctified here in this world, but
shall be glorified in that which is to come; unto which, the Lord of
His mercy bring us all.

John Bunyan. ___________________

These are several titles which are set over the several TRUTHS
contained in this book, for thy sooner finding of them—

THE FIRST PART


1. The words of the text opened, and the doctrines laid down. [This
doctrine, that there are some that are under the law, or under the
Covenant of Works.] 2. What the Covenant of Works is, and when it is
given. 3. What it is to be under the Covenant of Works. 4. Who they are
that are under the Covenant of Works. 5. What men may attain to that
are under this Covenant of Works.

THE SECOND PART


1. The doctrine proved. 2. The new covenant made with Christ. 3. The
conditions of the new covenant. 4. The suretiship of Christ. 5. Christ
the Messenger of the new covenant. 6. Christ the Sacrifice of the new
covenant. 7. Christ the High Priest of the new covenant. 8. Christ
completely fulfilled the conditions of the new covenant. 9. The
Covenant of Grace unchangeable; the opposers answered. 10. Who, and how
men are actually brought into the new covenant. 11. A word of
experience. 12. The privileges of the new covenant. 13. Two Hell-bred
objections answered. 14. A use of examination about the old covenant.
15. A legal spirit. 16. The use of the new covenant. 17. The
unpardonable sin. 18. Objections answered for their comfort who would
have their part in the new covenant. ___________________

THE DOCTRINE OF THE LAW AND GRACE UNFOLDED; OR, A DISCOVERY OF THE LAW
AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER, AS THEY
ARE THE TWO COVENANTS, ETC.


“FOR YE ARE NOT UNDER THE LAW, BUT UNDER GRACE” (Rom 6:14).

[THE WORDS OF THE TEXT OPENED, AND THE DOCTRINES LAID DOWN.]


In the three former chapters, the Apostle is pleading for the salvation
of sinners by grace without the works of the law, to the end he might
confirm the saints, and also that he might win over all those that did
oppose the truth of this doctrine, or else leave them the more without
excuse; and that he might so do, he taketh in hand, first, to show the
state of all men naturally, or as they come into the world by
generation, saying, in the Third Chapter, “There is none righteous, no,
not one; there is none that understandeth; there is none that doeth
good,” etc. As if he had said, It seems there is a generation of men
that think to be saved by the righteousness of the law; but let me tell
them that they are much deceived, in that they have already sinned
against the law; for by the disobedience of one, many, yea all, were
brought into a state of condemnation (Rom 5:12-20). Now, in the Sixth
Chapter he doth, as if he had turned him round to the brethren, and
said, My brethren, you see now that it is clear and evident that it is
freely by the grace of Christ that we do inherit eternal life. And
again, for your comfort, my brethren, let me tell you that your
condition is wondrous safe, in that you are under grace; for, saith he,
“Sin shall not have dominion over you”; that is, neither the damning
power, neither the filthy power, so as to destroy your souls: “For ye
are not under the law”; that is, you are not under that that will damn
you for sin; “but” you are “under grace,” or stand thus in relation to
God, that though you have sinned, yet you shall be pardoned. “For ye
are not under the law, but under grace.” If any should ask what is the
meaning of the word “under,” I answer, it signifieth, you are not held,
kept, or shut up by it so as to appear before God under that
administration, and none but that; or thus, you are not now bound by
the authority of the law to fulfill it and obey it, so as to have no
salvation without you so do; or thus, if you transgress against any one
tittle of it, you by the power of it must be condemned. No, no, for you
are not so under it; that is, not thus under the law. Again, “For ye
are not under the law.” What is meant by this word “law”? The word
“law,” in Scripture, may be taken more ways than one, as might be
largely cleared. There is the law of faith, the law of sin, the law of
men, the law of works, otherwise called the Covenant of Works, or the
first or old covenant. “In that He saith a new covenant,” which is the
grace of God, or commonly called the Covenant of Grace, “He hath made
the first old,” that is, the Covenant of Works, or the law (Heb 8:13).
I say, therefore, the word “law” and the word “grace,” in this Sixth of
the Romans, do hold forth the two covenants which all men are under;
that is, either the one or the other. “For ye are not under the
law”—that is, you to whom I do now write these words, who are and have
been effectually brought into the faith of Jesus, you are not under the
law, or under the Covenant of Works. He doth not, therefore, apply
these words to all, but to some, when he saith, “But ye”; mark, ye, ye
believers, ye converted persons, ye saints, ye that have been born.
(YE) “for ye are not under the law,” implying others are that are in
their natural state, that have not been brought in to the Covenant of
Grace by faith in Jesus Christ.

The words, therefore, being thus understood, there is discovered these
two truths in them—DOCTRINE FIRST. That there are some in Gospel times
that are under the Covenant of Works. DOCTRINE SECOND. That there is
never a believer under the law, as it is the Covenant of Works, but
under grace through Christ. “For ye,” you believers, you converted
persons, ye “are not under the law but under grace”; or, for you are
delivered and brought into or under the Covenant of Grace.

DOCTRINE FIRST.


For the first, THAT THERE ARE SOME THAT ARE UNDER THE LAW, OR UNDER THE
COVENANT OF WORKS, see, I pray you, that Scripture in the Third of the
Romans, where the Apostle, speaking before of sins against the law, and
of the denunciations thereof against those that are in that condition,
he saith, “What things soever the law saith, it saith to them who are
under the law”; mark, “it saith to them who are under the law, that
every mouth may be stopped, and all the world become guilty before God”
(Rom 3:19). That is, all those that are under the law as a Covenant of
Works, that are yet in their sins, and unconverted, as I told you
before. Again he saith, “But if ye be led by the Spirit, ye are not
under the law” (Gal 5:18). Implying again, that those which are for
sinning against the law, or the works of the law, either as it is the
old covenant, these are under the law, and not under the Covenant of
Grace. Again he saith, “For as many as are of the works of the law are
under the curse” (Gal 3:10). That is, they that are under the law are
under the curse; for mark, they that are under the Covenant of Grace
are not under the curse. Now, there are but two covenants, therefore,
it must needs be that they that are under the curse are under the law,
seeing those that are under the other covenant are not under the curse,
but under the blessing. “So, then, they which be of faith are blessed
with faithful Abraham,” but the rest are under the law (Gal 3:9).

Now I shall proceed to what I do intend to speak unto. FIRST. I shall
show you what the Covenant of Works, or the law, is, and when it was
first given, together with the nature of it. SECOND. I shall show you
what it is to be under the law, or Covenant of Works, and the miserable
state of all those that are under it. THIRD. I shall show you who they
are that are under this covenant, or law. FOURTH. I shall show you how
far a man may go and yet be under this covenant, or law.

[WHAT THE COVENANT OF WORKS IS, AND WHEN IT WAS GIVEN.]


FIRST. What this Covenant of Works is, and when it was given. [What
this covenant is.] The Covenant of Works or the law, here spoken of, is
the law delivered upon Mount Sinai to Moses, in two tables of stone, in
ten particular branches or heads; for this see Galatians 4. The
Apostle, speaking there of the law, and of some also that through
delusions of false doctrine were brought again, as it were, under it,
or at least were leaning that way (verse 21) he saith, As for you that
desire to be under the law, I will show you the mystery of Abraham’s
two sons, which he had by Hagar and Sarah; these two do signify the two
covenants; the one named Hagar signifies Mount Sinai, where the law was
delivered to Moses on two tables of stone (Exo 24:12; 34:1; Deu 10:1).
Which is that, that whosoever is under, he is destitute of, and
altogether without the grace of Christ in his heart at the present.
“For I testify again to every man,” saith he, speaking to the same
people, that “Christ has become of no effect unto you, whosoever of you
are justified by the law,” namely, that given on Mount Sinai—“ye are
fallen from grace” (Gal 5:3,4). That is, not that any can be justified
by the law; but this meaning is, that all those that seek justification
by the works of the law, they are not such as seek to be under the
second covenant, the Covenant of Grace. Also the Apostle, speaking
again of these two covenants, saith, “But if the ministration of
death,” or the law, for it is all one, “written and engraven in
stones,” mark that, “was glorious, how shall not the ministration of
the Spirit,” or the Covenant of Grace, “be rather glorious?” (2 Cor
3:7,8). As if he had said, It is true, there was a glory in the
Covenant of Works, and a very great excellency did appear in it—namely,
in that given in the stones on Sinai—yet there is another covenant, the
Covenant of Grace, that doth exceed it for comfort and glory.

[When it was given.] But, though this law was delivered to Moses from
the hands of angels in two tables of stones, on Mount Sinai, yet this
was not the first appearing of this law to man; but even this in
substance, though possibly not so openly, was given to the first man,
Adam, in the Garden of Eden, in these words: “And the LORD God
commanded the man, saying, Of every tree of the garden thou mayest
freely eat: but of the tree of the knowledge of good and evil, thou
shalt not eat of it; for in the day that thou eatest thereof thou shalt
surely die” (Gen 2:16,17). Which commandment then given to Adam did
contain in it a forbidding to do any of those things that was and is
accounted evil, although at that time it did not appear so plainly, in
so many particular heads, as it did when it was again delivered on
Mount Sinai; but yet the very same. And that I shall prove thus—

God commanded Adam in Paradise to abstain from all evil against the
first covenant, and not from some sins only; but if God had not
commanded Adam to abstain from the sins spoken against in the Ten
Commandments, He had not commanded to abstain from all, but from some;
therefore it must needs be that He then commanded to abstain from all
sins forbidden in the law given on Mount Sinai. Now that God commanded
to abstain from all evil or sin against any of the Ten Commandments,
when He gave Adam the command in the garden, it is evident that He did
punish the sins that were committed against those commands that were
then delivered on Mount Sinai, before they were delivered on Mount
Sinai, which will appear as followeth—

The First, Second, and Third Commandments were broken by Pharaoh and
his men; for they had false gods which the Lord executed judgment
against (Exo 12:12); and blasphemed their true God (Exo 5:2) which
escaped not punishment (Exo 7:17-25). For their gods could neither
deliver themselves nor their people from the hand of God; but “in the
thing wherein they dealt proudly, He was above them” (Exo 18:11).

Again; some judge that the Lord punished the sin against the Second
Commandment, which Jacob was in some measure guilty of in not purging
his house from false gods, with the defiling of his daughter Dinah (Gen
34:2).

Again; we find that Abimelech thought the sin against the Third
Commandment so great, that he required no other security of Abraham
against the fear of mischief that might be done to him by Abraham, his
son, and his son’s son, but only Abraham’s oath (Gen 21:23). The like
we see between Abimelech and Isaac (Gen 31:53). The like we find in
Moses and the Israelites, who durst not leave the bones of Joseph in
Egypt, because of the oath of the Lord, whose name, by so doing, would
have been abused (Exo 13:19).

And we find the Lord rebuking His people for the breach of the Fourth
Commandment (Exo 16:27-29).

And for the breach of the Fifth, the curse came upon Ham (Gen 9:25-27).
And Ishmael dishonouring his father in mocking Isaac was cast out, as
we read (Gen 21:9,10). The sons-in-law of Lot for slighting their
father perish in the overthrow of Sodom (Gen 19:14).

The Sixth Commandment was broken by Cain, and so dreadful a curse and
punishment came upon him that it made him cry out, “My punishment is
greater than I can bear” (Gen 4:13).

Again; when Esau threatened to slay his brother, Rebecca sent him away,
saying, “Why should I be deprived also of you both in one day?” hinting
unto us, that she knew murder was to be punished with death (Gen 27:45)
which the Lord Himself declared likewise to Noah (Gen 9:6).3 Again; a
notable example of the Lord’s justice in punishing murder we see in the
Egyptians and Pharaoh, who drowned the Israelites’ children in the
river (Exo 1:22); and they themselves were drowned in the sea (Exo
14:27).

The sin against the Seventh Commandment was punished in the Sodomites,
etc., with the utter destruction of their city and themselves (Gen
19:24,25). Yea, they suffer “the vengeance of eternal fire” (Jude 7).
Also the male Shechemites, for the sin committed by Hamor’s son, were
all put to the sword (Gen 34:25,26).

Our first parents sinned against the Eighth Commandment in taking the
forbidden fruit, and so brought the curse on themselves and their
posterity (Gen 3:16). Again; the punishment due to the breach of this
Commandment was by Jacob accounted death (Gen 31:30,32). And also by
Jacob’s sons (Gen 44:9,10).

Cain sinning against the Ninth Commandment as in Genesis 4:9, was
therefore cursed as to the earth (Verse 11). And Abraham, though the
friend of God, was blamed for false-witness by Pharaoh, and sent out of
Egypt (Gen 12:18-20) and both he and Sarah reproved by Abimelech (Gen
20:9,10,16).

Pharaoh sinned against the Tenth Commandment, and was therefore plagued
with great plagues (Gen 12:15,17). Abimelech coveted Abraham’s wife,
and the Lord threatened death to him and his, except he restored her
again; yea, though he had not come near her, yet for coveting and
taking her the Lord fast closed up the wombs of his house (Gen
20:3,18).

[Further Arguments.] I could have spoken more fully to this, but that I
would not be too tedious, but speak what I have to say with as much
brevity as I can. But before I pass it, I will besides this give you an
argument or two more for the further clearing of this, that the
substance of the law delivered on Mount Sinai was, before that,
delivered by the Lord to man in the garden. As, first, “death reigned
over them that had not sinned after the similitude of Adam’s
transgression”—that is, though they did not take the forbidden fruit as
Adam did; but had the transgression been no other, or had their sin
been laid to the charge of none but those that did eat of that fruit,
then those that were born to Adam after he was shut out of the garden
had not had sin, in that they did not actually eat of that fruit, and
so had not been slaves to death; but, in that death did reign from Adam
to Moses, of from the time of his transgression against the first
giving of the law, till the time the law was given on Mount Sinai, it
is evident that the substance of the Ten Commandments was given to Adam
and his posterity under that command, “Eat not of the tree that is in
the midst of the garden.” But yet, if any shall say that it was because
of the sin of their father that death reigned over them, to that I
shall answer, that although original sin be laid to the charge of his
posterity, yet it is also for their sins that they actually committed
that they were plagued. And again, saith the Apostle, “For where no law
is, there is no transgression” (Rom 4:15). For “sin is not imputed when
there is no law; nevertheless death reigned from Adam to Moses.” saith
he (Rom 5:13,14). But if there had been no law, then there had been no
transgression, and so no death to follow after as the wages thereof;
for death is the wages of sin (Rom 6:23) and sin is the breach of the
law; an actual breach in our particular persons, as well as an actual
breach in our public person (1 John 3:4). 4

Again; there are no other sins than those against that law given on
Sinai, for the which those sins before mentioned were punished;
therefore the law given before by the Lord to Adam and his posterity is
the same with that afterwards given on Mount Sinai. Again; the
conditions of that on Sinai and of that in the garden are all one; the
one saying, “Do this and live,” the other saying the same. Also
judgment denounced against men in both kinds alike; therefore this law
it appeareth to be the very same that was given on Mount Sinai.

Again; the Apostle speaketh but of two covenants—to wit, grace and
works—under which two covenants all are; some under one, and some under
the other. Now this to Adam is one, therefore that on Sinai is one, and
all one with this; and that this is a truth, I say, I know, because the
sins against that on Sinai were punished by God for the breech thereof
before it was given there; so it doth plainly appear to be a truth; for
it would be unrighteous with God for to punish for that law that was
not broken; therefore it was all one with that on Sinai.

Now the law given on Sinai was for the more clear discovery of those
sins that were before committed against it; for though the very
substance of the Ten Commandments were given in the garden before they
were received from Sinai, yet they lay so darkly in the heart of man,
that his sins were not so clearly discovered as afterwards they were;
therefore, saith the Apostle, the law was added (Gal 3:19). Or, more
plainly, given on Sinai, on tables of stone, “that the offence might
abound,”—that is, that it might the more clearly be made manifest and
appear (Rom 5:20).

Again; we have a notable resemblance of this at Sinai, even in giving
the law; for, first, the law was given twice on Sinai, to signify that
indeed the substance of it was given before. And, secondly, the first
tables that were given on Sinai were broken at the foot of the mount,
and the others were preserved whole, to signify that though it was the
true law that was given before, with that given on Sinai, yet it was
not so easy to be read and to be taken notice of, in that the stones
were not whole, but broken, and so the law written thereon somewhat
defaced and disfigured.

[Object.] But if any object and say, though the sins against the one be
the sins against the other, and so in that they do agree, yet it doth
not appear that the same is therefore the same Covenant of Works with
the other.

Answ. That which was given to Adam in Paradise you will grant was the
Covenant of Works; for it runs thus: Do this and live; do it not and
die; nay, “Thou shalt surely die.” Now there is but one Covenant of
Works. If therefore I prove that that which was delivered on Mount
Sinai is the Covenant of Works, then all will be put out of doubt. Now
that this is so it is evident—

1. Consider the two covenants are thus called in Scripture, the one the
administration of death, and the other the administration of life; the
one the Covenant of Works, the other of grace; but that delivered on
Sinai is called the ministration of death; that, therefore, is the
Covenant of Works. “But if,” saith he, “the ministration of death,
written and engraven on stones was glorious,” (2 Cor 3:7).

2. The Apostle, writing to the Galatians, doth labour to beat them off
from trusting in the Covenant of Works; but when he comes to give a
discovery of that law or covenant—he labouring to take them off from
trusting in it—he doth plainly tell them it is that which was given on
Sinai (Gal 4:24,25). Therefore that which was delivered in two tables
of stone on Mount Sinai, is the very same thing that was given before
to Adam in Paradise, they running both alike; that in the garden
saying, Do this and live; but in the day thou eatest thereof—or dost
not do this—thou shalt surely die.

And so is this on Sinai, as is evident when he saith, “the man which
doeth those things shall live by them” (Rom 10:5). And in case they
break them, even any of them, it saith, “Cursed is every one that
continueth not in all things which are written in the (whole) book of
the law to do them” (Gal 3:10). Now this being thus cleared, I shall
proceed.

[WHAT IT IS TO BE UNDER THE COVENANT OF WORKS.]


SECOND. A second thing to be spoken to is this: to show what it is to
be under the law as it is a Covenant of Works; to which I shall speak,
and that thus—

To be under the law as it is a Covenant of Works, is to be bound, upon
pain of eternal damnation, to fulfill, and that completely and
continually, every particular point of the Ten Commandments, by doing
them—Do this, and then thou shalt live; otherwise, “cursed is every one
that continueth not in all,” in every particular thing or “things which
are written in the book for the law to do them” (Gal 3:10). That man
that is under the first covenant stands thus, and only thus, as he is
under that covenant, or law. Poor souls, through ignorance of the
nature of that Covenant of Works, the law that they are under, they do
not think their state to be half so bad as it is; when, alas! there is
none in the world in such a sad condition again besides themselves;
for, indeed, they do not understand these things. He that is under the
law, as it is a Covenant of Works, is like the man that is bound by the
law of his king, upon pain of banishment, or of being hanged, drawn,
and quartered, not to transgress any of the commandments of the king;
so here, they that are under the Covenant of Works, they are bound,
upon pain of eternal banishment and condemnation, to keep within the
compass of the law of the God of Heaven. The Covenant of Works may, in
this case, be compared to the laws of the Medes and Persians, which
being once made, cannot be altered. Daniel 6:8. You find that when
there was a law made and given forth that none should ask a petition of
any, God or man, but of the king only; this law being established by
the king (verse 9). Daniel breaking of it, let all do whatever they
can, Daniel must go into the lions’ den (verse 16). So here, I say,
there being a law given, and sealed with the Truth and the Word of
God,—how that “the soul that sinneth, it shall die” (Eze 18:4).
Whosoever doth abide under this covenant, and dieth under the same,
they must and shall go into the lion’s den; yea, worse than that, for
they shall be thrown into Hell, to the very devils.

But to speak in a few particulars for thy better understanding herein,
know,

First. That the Law of God, or Covenant of Works, doth not contain
itself in one particular branch of the law, but doth extend itself into
many, even into all the Ten Commandments, and those ten into very many
more, as might be showed; so that the danger doth not lie in the
breaking of one or two of these ten only, but it doth lie even in the
transgression of any one of them. As you know, if a king should give
forth ten particular commands to be obeyed by his subjects upon pain of
death; now if any man doth transgress against any one of these ten, he
doth commit treason, as if he had broke them all, and lieth liable to
have the sentence of the law as certainly passed on him as if he had
broken every particular of them.

Second. Again; you know that the laws being given forth by the king,
which if a man keep and obey for a long time, yet if at the last he
slips and breaks those laws, he is presently apprehended, and condemned
by that law. These things are clear as touching the Law of God, as it
is a Covenant of Works. If a man doth fulfill nine of the Commandments,
and yet breaketh but one, that being broken will as surely destroy him
and shut him out from the joys of Heaven as if he had actually
transgressed against them all; for indeed, in effect, so he hath. There
is a notable Scripture for this in the Epistle of James, Second
Chapter, at the tenth verse, that runs thus:—“For whosoever shall keep
the whole law, and yet offend in one point, he is guilty of all,”—that
is, he hath in effect broken them all, and shall have the voice of them
all cry out against him. And it must needs be so, saith James, because
“He that said,” or that law which said, “Do not commit adultery, said
also, Do not kill. Now, if thou commit no adultery, yet if thou kill,
thou art become a transgressor of the law” (Verse 11). As thus; it may
be thou didst never make to thyself a god of stone or wood, or at least
not to worship them so greatly and so openly as the heathen do, yet if
thou hast stolen, born false witness, or lusted after a woman in thy
heart (Matt 5:28) thou hast transgressed the law, and must for certain,
living and dying under that covenant, perish for ever by the law; for
the law hath resolved on that before-hand, saying, “Cursed is every one
that continueth not in ALL things”; mark, I pray you, “in all things”;
that is the Word, and that seals the doctrine.

Third. Again; though a man doth not covet, steal, murder, worship gods
of wood and stone, etc., yet if he do take the Lord’s name in vain, he
is for ever gone, living and dying under that covenant. “Thou shalt not
take the name of the LORD thy God in vain”; there is the command. But
how if we do? Then he saith, “the LORD will not hold him guiltless that
taketh His name in vain.” No; though thou live as holy as ever thou
canst, and walk as circumspectly as ever any did, yet if thou dost take
the Lord’s name in vain, thou art gone by that covenant: “For I will
not,” mark “I will not,” let him be in never so much danger, “I will
not hold him guiltless that taketh My name in vain” (Exo 20:7). And so
likewise for any other of the ten, do but break them, and thy state is
irrecoverable, if thou live and die under that covenant.

Fourth. Though thou shouldest fulfill this covenant, or law, even all
of it, for a long time, ten, twenty, forty, fifty, or threescore years,
yet if thou do chance to slip and break one of them but once before
thou die, thou art also gone and lost by that covenant; for mark,
“Cursed is every one that continueth not in all things,” that
continueth not in ALL things, mark that, “which are written in the book
of the law to do them.” But if a man doth keep all the Law of God his
whole lifetime, and only sin one time before he dies, that one sin is a
breach of the law, and he hath not continued in doing the things
contained therein. For, so to continue, according to the sense of this
Scripture, is to hold on without any failing, either in thought, word,
or deed; therefore, I say, though a man doth walk up to the law all his
lifetime, but only at the very last sin one time before he die, he is
sure to perish for ever, dying under that covenant. For, my friends,
you must understand that the Law of God is “yea,” as well as the
Gospel; and as they that are under the Covenant of Grace shall surely
be saved by it, so, even so, they that are under the Covenant of Works
and the law, they shall surely be damned by it, if continuing there.
This is the Covenant of Works and the nature of it—namely, not to abate
anything, no, not a mite, to him that lives and dies under it: “I tell
thee,” saith Christ, “thou shalt not depart thence,” that is, from
under the curse, “till thou hast paid the very last mite” (Luke 12:59).

Fifth. Again; you must consider that this law doth not only condemn
words and actions, as I said before, but it hath authority to condemn
the most secret thoughts of the heart, being evil; so that if thou do
not speak any word that is evil, as swearing, lying, jesting,
dissembling, or any other word that tendeth to, or savoureth of sin,
yet if there should chance to pass but one vain thought through thy
heart but once in all thy lifetime, the law taketh hold of it,
accuseth, and also will condemn thee for it. You may see one instance
for all in (Matt 5:27,28) where Christ saith, that though a man doth
not lie with a woman carnally, yet if he doth but look on her, and in
his heart lust after her, he is counted by the law, being rightly
expounded, such an one that hath committed the sin, and thereby hath
laid himself under the condemnation of the law. And so likewise of all
the rest of the commands; if there be any thought that is evil do but
pass through thy heart, whether it be against God or against man in the
least measure, though possibly not discerned of thee, or by thee, yet
the law takes hold of thee therefore, and doth by its authority, both
cast, condemn, and execute thee for thy so doing. “The thought of
foolishness is sin” (Prov 24:9).

Sixth. Again; the law is of that nature and severity, that it doth not
only inquire into the generality of thy life as touching several
things, whether thou art upright there or no; but the law doth also
follow thee into all thy holy duties, and watcheth over thee there, to
see whether thou dost do all things aright there—that is to say,
whether when thou dost pray thy heart hath no wandering thoughts in it;
whether thou do every holy duty thou doest perfectly without the least
mixture of sin; and if it do find thee to slip, or in the least measure
to fail in any holy duty that thou dost perform, the law taketh hold on
that, and findeth fault with that, so as to render all the holy duties
that ever thou didst unavailable because of that. I say, if, when thou
art a hearing, there is but one vain thought, or in praying, but one
vain thought, or in any other thing whatsoever, let it be civil or
spiritual, one vain thought once in all thy lifetime will cause the law
to take such hold on it, that for that one thing it doth even set open
all the floodgates of God’s wrath against thee, and irrecoverably by
that covenant it doth bring eternal vengeance upon thee; so that, I
say, look which ways thou wilt, and fail wherein thou wilt, and do it
as seldom as ever thou canst, either in civil or spiritual things, as
aforesaid—that is, either in the service of God, or in thy employments
in the world, as thy trade or calling, either in buying or selling any
way, in anything whatsoever; I say, if in any particular it find thee
tardy, or in the least measure guilty, it calleth thee an offender, it
accuseth thee to God, it puts a stop to all the promises thereof that
are joined to the law, and leaves thee there as a cursed transgressor
against God, and a destroyer of thy own soul. 5

Here I would have thee, by the way, for to take notice, that it is not
my intent at this time to enlarge on the several commands in
particular—for that would be very tedious both for me to write and thee
to read; only thus much I would have thee to do at the reading
hereof—make a pause, and sit still one quarter of an hour, and muse a
little in thy mind thus with thyself, and say, Did I ever break the
law; yea or no? Had I ever, in all my lifetime, one sinful thought
passed through my heart since I was born; yea or no? And if thou
findest thyself guilty, as I am sure thou canst not otherwise choose
but do, unless thou shut thy eyes against thy every day’s practice,
then, I say, conclude thyself guilty of the breach of the first
covenant. And when that this is done, be sure, in the next place, thou
do not straightway forget it and put it out of thy mind, that thou art
condemned by the same covenant; and then do not content thyself until
thou do find that God hath sent thee a pardon from Heaven through the
merits of our Lord Jesus Christ, the mediator of the second covenant.
And if God shall but give thee a heart to take this my counsel, I do
make no question but these words spoken by me, will prove an instrument
for the directing of thy heart to the right remedy for the salvation of
thy soul.

Thus much now touching the law, and the severity of it upon the person
that is found under it, having offended or broken any particular of it,
either in thought, word, or action; and now, before I do proceed to the
next thing, I shall answer four objections that do lie in my way, and
also, such as do stumble most part of the world.

[Four Objections.]

Object. First. But you will say, Methinks you speak very harsh; it is
enough to daunt a body. Set the case, therefore, that a man, after he
hath sinned and broken the law, repenteth of his wickedness and
promiseth to do so no more, will not God have mercy then, and save a
poor sinner then?

Answ. I told you before, that the covenant, once broken, will execute
upon the offender that which it doth threaten to lay upon him; and as
for your supposing that your repenting and promising to do so no more
may help well, and put you in a condition to attain the mercy of God by
the law, these thoughts do flow from gross ignorance both of the nature
of sin, and also of the nature of the justice of God. And if I were to
give you a description of one in a lost condition for the present, I
would brand him out with such a mark of ignorance as this is.

Answ. 2. [The first answer is expounded by the second]. The law, as it
is a Covenant of Works, doth not allow of any repentance unto life to
those that live and die under it; for the law being once broken by
thee, never speaks good unto thee, neither doth God at all regard thee,
if thou be under that covenant, notwithstanding all thy repenting and
also promises to do so no more. No, saith the law, thou hast sinned,
therefore I must curse thee; for it is My nature to curse, even, and
nothing else but curse, every one that doth in any point transgress
against Me (Gal 3:10). They brake My covenant “and I regarded them not,
saith the Lord” (Heb 8:9). Let them cry, I will not regard them; let
them repent, I will not regard them; they have broken My covenant, and
done that in which I delighted not; therefore, by that covenant I do
curse, and not bless; damn, and not save; frown, and not smile; reject,
and not embrace; charge sin and not forgive it. They brake My covenant
“and I regarded them not”; so that I say, if thou break the law, the
first covenant, and thou being found there, God looking on thee through
that, He hath no regard on thee, no pity for thee, no delight in thee.

Object. Second. But hath not the law promises as well as threatenings?
saying, “The man which doeth these things shall live,” mark, he shall
live, “by them,” or in them (Rom 10:5; Gal 3:12).

Answ. 1. To break the Commandments is not to keep or fulfill the same;
but thou hast broken them, therefore the promise doth not belong to
thee by that covenant. 2. The promises that are of the law are
conditional, and so not performed unless there be a full and continual
obedience to every particular of it, and that without the least sin.
“Do this”—mark, do this—and afterwards thou shalt live; but if thou
break one point of it once in all thy life, thou hast not done the law;
therefore the promises following the law do not belong unto thee if one
sin hath been committed by thee. As thus, I will give you a plain
instance—“Set the case, there be a law made by the king, that if any
man speak a word against him he must be put to death, and this must not
be revoked, but must for certain be executed on the offender; though
there be a promise made to them that do not speak a word against him,
that they should have great love from him; yet this promise is nothing
to the offender; he is like to have no share in it, or to be ever the
better for it; but contrariwise, the law that he hath offended must be
executed on him; for his sin shutteth him out from a share of, or in,
the promises.” So it is here, there is a promise made indeed, but to
whom? Why, it is to none but those that live without sinning against
the law; but if thou, I say, sin one time against it in all thy
lifetime, thou art gone, and not one promise belongs to thee if thou
continue under this covenant. Methinks the prisoners at the bar, having
offended the law, and the charge of a just judge towards them, do much
hold forth the law, as it is a Covenant of Works, and how it deals with
them that are under it. The prisoner having offended, cries out for
mercy; Good, my lord, mercy, saith he, pray, my lord, pity me. The
judge saith, What canst thou say for thyself that sentence of death
should not be passed upon thee? Why, nothing but this, I pray my lord
be merciful. But he answers again, Friend, the law must take place, the
law must not be broken. The prisoner saith, Good, my lord, spare me,
and I will never do so any more. The judge, notwithstanding the man’s
outcries and sad condition, must, according to the tenor of the law,
pass judgment upon him, and the sentence of condemnation must be read
to the prisoner, though it makes him fall down dead to hear it, if he
executes the law as he ought to do. And just thus it is concerning the
Law of God.

Object. Third. Ay, but sometimes, for all your haste, the judge doth
also give some pardons, and forgives some offenders, notwithstanding
their offences, though he be a judge.

Answ. It is not because the law is merciful, but because there is
manifested the love of the judge, not the love of the law. I beseech
you to mark this distinction; for if a man that hath deserved death by
the law be, notwithstanding this, forgiven his offence, it is not
because the law saith, “spare him”; but it is the love of the judge or
chief magistrate that doth set the man free from the condemnation of
the law. But mark; here the law of men and the Law of God do differ;
the law of man is not so irrevocable; but if the Supreme please he may
sometimes grant a pardon without satisfaction given for the offence;
but the Law of God is of this nature, that if a man be found under it,
and a transgressor, or one that hath transgressed against it, before
that prisoner can be released there must be a full and complete
satisfaction given to it, either by the man’s own life or by the blood
of some other man; for “without shedding of blood is no remission” (Heb
9:22); that is, there is no deliverance from under the curse of the Law
of God; and therefore, however the law of man may be made of none
effect sometimes by showing mercy without giving of a full
satisfaction, yet the Law of God cannot be so contented, nor at the
least give way, that the person offending that should escape the curse
and not be damned, except some one do give a full and complete
satisfaction to it for him, and bring the prisoner into another
covenant—to wit, the Covenant of Grace, which is more easy, and
soul-refreshing, and sin-pardoning.

I say, therefore, you must understand that if there be a law made that
reaches the life, to take it away for the offence given by the offender
against it, then it is clear that if the man be spared and saved, it is
not the law that doth give the man this advantage, but it is the mere
mercy of the king, either because he hath a ransom or satisfaction some
other way, or being provoked thereto out of his own love to the person
whom he saveth. Now, thou also having transgressed and broken the Law
of God, if the law be not executed upon thee, it is not because the law
is merciful, or can pass by the least offence done by thee, but thy
deliverance comes another way; therefore, I say, however it be by the
laws of men where they be corrupted and perverted, yet the Law of God
is of that nature, that if it hath not thy own blood or the blood of
some other man—for it calls for no less, for to ransom thee from the
curse of it, being due to thee for thy transgression, and to satisfy
the cries, the doleful cries, thereof, and ever for to present thee
pure and spotless before God, notwithstanding this fiery law—thou art
gone if thou hadst a thousand souls; for “without shedding of blood
there is no remission” (Heb 9:22); no forgiveness of the least sin
against the law.

Object. Fourth. But, you will say, “I do not only repent me of my
former life, and also promise to do so no more, but now I do labour to
be righteous, and to live a holy life; and now, instead of being a
breaker of the law, I do labour to fulfill the same. What say you to
that?”

Answ. Set the case, thou couldst walk like an angel of God; set the
case, thou couldst fulfill the whole law, and live from this day to thy
life’s end without sinning in thought, word, or deed, which is
impossible; but, I say, set the case it should be so, why, thy state is
as bad, if thou be under the first covenant, as ever it was. For,
first, I know thou darest not say but thou hast at one time or other
sinned; and if so, then the law hath condemned thee; and if so, then I
am sure that thou, with all thy actions and works of righteousness,
canst not remove the dreadful and irresistible curse that is already
laid upon thee by that law which thou art under, and which thou hast
sinned against; though thou livest the holiest life that any man can
live in this world, being under the law of works, and so not under the
Covenant of Grace, thou must be cut off without remedy; for thou hast
sinned, though afterwards thou live never so well.

The reasons for this that hath been spoken are these—

First, The nature of God’s justice calls for it—that is, it calls for
irrecoverable ruin on them that transgress against this law; for
justice gave it, and justice looks to have it completely and
continually obeyed, or else justice is resolved to take place, and
execute its office, which is to punish the transgressor against it. You
must understand that the justice of God is as unchangeable as His love;
His justice cannot change its nature; justice it is, if it be pleased;
and justice it is, if it be displeased. The justice of God in this case
may be compared to fire; there is a great fire made in some place; if
thou do keep out of it, it is fire; if thou do fall into it, thou wilt
find it fire; and therefore the Apostle useth this as an argument to
stir up the Hebrews to stick close to Jesus Christ, lest they fall
under the justice of God by these words, “For our God is a consuming
fire” (Heb 12:29); into which, if thou fall, it is not for thee to get
out again, as it is with some that fall into a material fire; no, but
he that falls into this, he must lie there for ever; as it is clear
where he saith, “Who among us shall dwell with everlasting burnings,
and with devouring fire?” (Isa 33:14). For justice once offended
knoweth not how to show any pity or compassion to the offender, but
runs on him like a lion, takes him by the throat, throws him into
prison, and there he is sure to lie, and that to all eternity, unless
infinite satisfaction be given to it, which is impossible to be given
by any of us the sons of Adam.

Secondly, The faithfulness of God calls for irrecoverable ruin to be
poured out on those that shall live and die under this covenant. If
thou, having sinned but one sin against this covenant, and shouldst
afterwards escape damning, God must be unfaithful to Himself and to His
Word, which both agree as one. First, he would be unfaithful to
Himself; to Himself, that is, to His justice, holiness, righteousness,
wisdom, and power, if He should offer to stop the running out of His
justice for the damning of them that have offended it. And secondly, He
would be unfaithful to His Word, His written Word, and disown, deny,
and break that, of which He hath said, “It is easier for Heaven and
earth to pass, than one tittle of the law to fail,” or be made of none
effect (Luke 16:17). Now, if He should not, according to His certain
declarations therein, take vengeance on those that fall and die within
the threat and sad curses denounced, in that His Word could not be
fulfilled.

Thirdly, Because otherwise he would disown the sayings of His Prophets,
and gratify the sayings of His enemies; His Prophets say He will take
vengeance; His enemies say He will not; His Prophets say He will
remember their iniquities, and recompense them into their bosom; but
His enemies say they should do well, and they shall have peace, though
they walk after the imaginations of their own hearts, and be not so
strict as the Word commands, and do not as it saith (Deu 29:19,20). But
let me tell thee, hadst thou a thousand souls, and each of them was
worth a thousand worlds, God would set them all on a light by fire, if
they fall within the condemnings of His Word, and thou die without a
Jesus, even the right Jesus; “for the Scriptures cannot be broken.”
What! dost thou think that God, Christ, Prophets, and Scriptures, will
all lie for thee? and falsify their words for thee? It will be but ill
venturing thy soul upon that.

And the reasons for it are these:—First, Because God is God; and
secondly, Because man is man.

First, Because God is perfectly just and eternally just, perfectly holy
and eternally holy, perfectly faithful and eternally faithful; that is,
without any variableness or shadow of turning, but perfectly continueth
the same, and cannot as well cease to be God as to alter or change the
nature of His Godhead. As He is thus the perfection of all perfections,
He gave out His Law to be obeyed; but if any offend it, then they fall
into the hands of this His eternal justice, and so must drink of His
irrevocable wrath, which is the execution of the same justice. I say,
this being thus, the law being broken, justice takes place, and so
faithfulness followeth to see that execution be done, and also to
testify that He is true, and doth denounce His unspeakable,
insupportable, and unchangeable vengeance on the party offending.

Secondly, Because thou art not as infinite as God, but a poor created
weed, that is here today and gone tomorrow, and not able to answer God
in His essence, being, and attributes; thou art bound to fall under
Him, for thy soul or body can do nothing that is infinite in such a way
as to satisfy this God, which is an infinite God in all His attributes.

[Misery of man by this law.]

But to declare unto you the misery of man by this law to purpose, I do
beseech you to take notice of these following particulars, besides what
has been already spoken:—First, I shall show the danger of them by
reason of the law, as they come from Adam; Second, as they are in their
own persons particularly under it.

[First, The danger of them by reason of the law, as they come from
Adam.]

1. As they come from Adam, they are in a sad condition, because he left
them a broken covenant. Or take it thus: because they, while they were
in him, did with him break that covenant. O! this was the treasure that
Adam left to his posterity; it was a broken covenant, insomuch that
death reigned over all his children, and doth still to this day, as
they come from him, both natural and eternal death (Rom 5). It may be,
drunkard, swearer, liar, thief, thou dost not think of this.

2. He did not only leave them a broken covenant, but also made them
himself sinners against it. He [Adam] made them sinners—“By one man’s
disobedience many were made sinners” (Rom 5:19). And this is worse than
the first.

3. Not only so, but he did deprive them of their strength, by which at
first they were enabled to stand, and left them no more than dead men.
O helpless state! O how beggarly and miserable are the sons of Adam!

4. Not only so, but also before he left them he was the conduit pipe
through which the devil did convey off his poisoned spawn and venom
nature into the hearts of Adam’s sons and daughters, by which they are
at this day so strongly and so violently carried away, that they fly as
fast to Hell, and the devil, by reason of sin, as chaff before a mighty
wind.

5. In a word, Adam led them out of their paradise, that is one more;
and put out their eyes, that is another; and left them to the leading
of the devil. O sad! Canst thou hear this, and not have thy ears to
tingle and burn on thy head? Canst thou read this, and not feel thy
conscience begin to throb and dag? If so, surely it is because thou art
either possessed with the devil, or besides thyself.

[Second.] But I pass this, and come to the second thing, which is, the
cause of their being in a sad condition, which is by reason of their
being in their particular persons under it.

1. Therefore, they that are under the law, they are in a sad condition,
because they are under that which is more ready, through our infirmity,
to curse than to bless; they are under that called the ministration of
condemnation, that is, they are under that dispensation, or
administration, whose proper work is to curse and condemn, and nothing
else (2 Cor 3).

2. Their condition is sad who are under the law, because they are not
only under that ministration that doth condemn, but also that which
doth wait an opportunity to condemn; the law doth not wait that it
might be gracious, but it doth wait to curse and condemn; it came on
purpose to discover sin, “The law entered,” saith the Apostle, “that
the offence might abound” (Rom 5:20) or appear indeed to be that which
God doth hate, and also to curse for that which hath been committed; as
he saith, “Cursed is every one that continueth not in all things which
are written in the book of the law to do them” (Gal 3:10).

3. They are in a sad condition, because that administration they are
under that are under the law doth always find fault with the sinner’s
obedience as well as his disobedience, if it be not done in a right
spirit, which they that are under that covenant cannot do, by reason of
their being destitute of faith; therefore, I say, it doth control them,
saying, “This was not well done, this was done by the halves, this was
not done freely, and that was not done perfectly, and out of love to
God.” And hence it is that some men, notwithstanding they labour to
live as holy as ever they can according to the law, yet they do not
live a peaceable life, but are full of condemnings, full of guilt and
torment of conscience, finding themselves to fail here, and to fall
short there, omitting this good which the law commands, and doing that
evil which the law forbids, but never giveth them one good word for all
their pains.

4. They that are under the law are in a sad condition, because they are
under that administration that will never be contented with what is
done by the sinner. If thou be under this covenant, work as hard as
thou canst, the law will never say, “Well done”; never say, “My good
servant”; no; but always it will be driving thee faster, hastening of
thee harder, giving thee fresh commands, which thou must do, and upon
pain of damnation not to be left undone. Nay, it is such a master that
will curse thee, not only for thy sins, but also because thy good works
were not so well done as they ought to be.

5. They that are under this covenant or law, their state is very sad,
because this law doth command impossible things of him that is under
it; and yet doth but right in it, seeing man at the first had in Adam
strength to stand, if he would have used it, and the law was given
them, as I said before, when man was in his full strength; and
therefore no inequality if it commands the same still, seeing God that
gave thee strength did not take it away. I will give you a similitude
for the clearing of it. Set the case that I give to my servant ten
pounds, with this charge, Lay it out for my best advantage, that I may
have my own again with profit; now if my servant, contrary to my
command, goeth and spends my money in a disobedient way, is it any
inequality in me to demand of my servant what I gave him at first? Nay,
and though he have nothing to pay, I may lawfully cast him into prison,
and keep him there until I have satisfaction. So here; the law was
delivered to man at the first when he was in a possibility to have
fulfilled it; now, then, though man have lost his strength, yet God is
just in commanding the same work to be done. Ay, and if they do not do
the same things, I say, that are impossible for them to do, it is just
with God to damn them, seeing it was they themselves that brought
themselves into this condition; therefore, saith the Apostle, “What
things soever the law (or commands) saith, it saith to them who are
under the law; that every mouth may be stopped, and all the world may
become guilty before God” (Rom 3:19). And this is thy sad condition
that art under the law (Gal 3:10).

But if any should object, and say, But the law doth not command
impossible things of natural man,—

I should answer in this case as the Apostle did in another very much
like unto it, saying, “Understanding neither what they say, nor whereof
they affirm.” For doth not the law command thee to love the Lord thy
God with all thy soul, with all they strength, with all thy might,
etc., and can the natural man do this? How can those that are
accustomed to do evil, do that which is commanded in this particular?
“Can the Ethiopian change his skin, or the leopard his spots?” (Jer
12:23).

Doth the law command thee to do good, and nothing but good, and that
with all thy soul, heart, and delight? which the law as a Covenant of
Works calleth for; and canst thou, being carnal, do that? But there is
no man that hath understanding, if he should hear thee say so, but
would say that thou wast either bewitched or stark mad.

6. They that are under the law are in a sad condition, because that
though they follow the law, or Covenant of Works; I say, though they
follow it, it will not lead them to Heaven; no, but contrariwise, it
will lead them under the curse. It is not possible, saith Paul, that
any should be justified by the law, or by our following of it; for by
that “is the knowledge of sin,” and by it we are condemned for the
same, which is far from leading us to life, being the ministration of
death (2 Cor 3). And again; “Israel, which followeth after the law of
righteousness, hath not attained to the law of righteousness.
Wherefore? Because they sought it not by faith, but by the law, and by
the works thereof” (Rom 9:30-32).

7. They that are under the law are in a sad condition, because they do
not know whether ever they shall have any wages for their work or no;
they have no assurance of the pardon of their sins, neither any hopes
of eternal life; but poor hearts as they are, they work for they do not
know what, even like a poor horse that works hard all day, and at night
hath a dirty stable for his pains; so thou mayest work hard all the
days of thy life, and at the day of death, instead of having a glorious
rest in the Kingdom of Heaven, thou mayest, nay, thou shalt, have for
thy sins the damnation of thy soul and body in Hell to all eternity;
forasmuch, as I said before, that the law, if thou sinnest, it doth not
take notice of any good work done by thee, but takes its advantage to
destroy and cut off thy soul for the sin thou hast committed.

8. They that are under the law are in a sad condition, because they are
under that administration; upon whose souls God doth not smile, they
dying there; for the administration that God doth smile upon His
children through, is the Covenant of Grace, they being in Jesus Christ,
the Lord of life and consolation; but contrariwise to those that are
under the law; for they have His frowns, His rebukes, His threatenings,
and with much severity they must be dealt withal—“For they continued
not in My covenant, and I regarded them not, saith the Lord” (Heb 8:9).

9. They are in a sad condition, because they are out of the faith of
Christ; they that are under the law have not the faith of Christ in
them; for that dispensation which they are under is not the
administration of faith. The law is not of faith, saith the Apostle
(Gal 3:12).

10. Because they have not received the Spirit; for that is received by
the hearing of faith, and not by the law, nor the works thereof (Gal
3:2).

11. In a word, if thou live and die under that covenant, Jesus Christ
will neither pray for thee, neither let thee have one drop of His blood
to wash away thy sins, neither shalt thou be so much as one of the
least in the Kingdom of Heaven; for all these privileges come to souls
under another covenant, as the Apostle saith—“For such are not under
the law, but under grace”—that is, such as have a share in the benefits
of Jesus Christ, or such as are brought from under the first covenant
into the second; or from under the law into the grace of Christ’s
Gospel, without which Covenant of Grace, and being found in that, there
is no soul can have the least hope of eternal life, no joy in the Holy
Ghost, no share in the privileges of saints, because they are tied up
from them by the limits and bonds of the Covenant of Works. For you
must understand that these two covenants have their several bounds and
limitations, for the ruling and keeping in subjection, or giving of
freedom, to the parties under the said covenants. Now they that are
under the law are within the compass and the jurisdiction of that, and
are bound to be in subjection to that; and living and dying under that,
they must stand and fall to that, as Paul saith, “To his own master he
standeth or falleth.” The Covenant of Grace doth admit to those that
are under it also liberty and freedom, together with commanding of
subjection to the things contained in it, which I shall speak to
further hereafter. [For what purpose the Law was added and given.]

But now, that the former things may be further made to appear—that is,
what the sad condition of all them that are under the law is, as I have
shown you something of the nature of the law, so also shall I show that
the law was added and given for this purpose, that it might be so with
those that are out of the Covenant of Grace.

First, God did give the law that sin might abound, not that it should
take away sin in any, but to discover the sin which is already
begotten, or that may be hereafter begotten, by lust and Satan (Rom
5:20). I say, this is one proper work of the law, to make manifest sin;
it is sent to find fault with the sinner, and it doth also watch that
it may do so, and it doth take all advantages for the accomplishing of
its work in them that give ear thereto, or do not give ear, if it have
the rule over them. I say, it is like a man that is sent by his lord to
see and pry into the labours and works of other men, taking every
advantage to discover their infirmities and failings, and to chide
them? yea, to throw them out of the Lord’s favour for the same.

Second. Another great end why the Lord did add or give the law, it was
that no man might have anything to lay to the charge of the Lord for
His condemning of them that do transgress against the same. You know
that if a man should be had before an officer or judge, and there be
condemned, and yet by no law, he that condemns him might be very well
reprehended or reproved for passing the judgment; yea, the party
himself might have better ground to plead for his liberty than the
other to plead for the condemning of him; but this shall not be so in
the judgment-day, but contrariwise; for then every man shall be forced
to lay his hand on his mouth, and hold his tongue at the judgment of
God when it is passed upon them; therefore saith the Apostle, “What
things soever the law saith, it saith to them who are under the law”;
that is, all the commands, all the cursings and threatenings that are
spoken by it, are spoken, saith he, “that every mouth may be stopped”;
mark, I beseech you, “it saith,” saith he, “that every mouth may be
stopped, and all the world may become guilty before God” (Rom 3:19). So
that now, in case any in the judgment-day should object against the
judgment of God, as those in the 25th of Matthew do, saying, Lord, when
saw we Thee thus and thus? and why dost Thou pass such a sad sentence
of condemnation upon us? surely this is injustice, and not equity: now
for the preventing of this the law was given; ay, and that it might
prevent thee to purpose, God gave it betimes, before either thy first
father had sinned, or thou wast born. So that again, if there should be
these objections offered against the proceedings of the Lord in justice
and judgment, saying, Lord, why am I thus condemned, I did not know it
was sin? Now against these two was the law given and that betimes, so
that both these are answered. If the first come in and say, Why am I
judged? why am I damned? then will the law come in, even all the Ten
Commandments, with every one of their cries against thy soul; the First
saying, He hath sinned against Me, damn him; the Second saying also, He
hath transgressed against Me, damn him; the Third also saying the same,
together with the Fourth, Fifth, Sixth, Seventh, Eighth, Ninth, Tenth;
even all of them will discharge themselves against thy soul if thou die
under the first covenant, saying, He or they have transgressed against
us, damn them, damn them: and I tell thee also, that these ten great
guns, the Ten Commandments, will, with discharging themselves in
justice against thy soul, so rattle in thy conscience, that thou wilt
in spite of thy teeth be immediately put to silence, and have thy mouth
stopped. And let me tell thee further, that if thou shalt appear before
God to have the Ten Commandments discharge themselves against thee,
thou hadst better be tied to a tree, and have ten, yea, ten thousand of
the biggest pieces of ordnance in the world to be shot off against
thee; for these could go no further but only to kill the body; but
they, both body and soul, to be tormented in Hell with the devil to all
eternity.

Third, Again; if the second thing should be objected, saying, But Lord,
I did not think this had been sin, or the other had been sin, for
nobody told me so; then also will the giving of the law take off that,
saying, Nay, But I was given to thy father Adam before he had sinned,
or before thou wast born, and have ever since been in thy soul to
convince thee of thy sins, and to control thee for doing the thing that
was not right. Did not I secretly tell thee at such a time, in such a
place, when thou wast doing of such a thing, with such an one, or when
thou was all alone, that this was a sin, and that God did forbid it,
therefore if thou didst commit it, God would be displeased with thee
for it: and when thou was thinking to do such a thing at such a time,
did not I say, Forbear, do not so? God will smite thee, and punish thee
for it if thou dost do it. And besides, God did so order it that you
had me in your houses, in your Bibles, and also you could speak and
talk of me; thus pleading the truth, thou shalt be forced to confess it
is so; nay, it shall be so in some sort with the very Gentiles and
barbarous people that fall far short of that light we have in these
parts of the world; for, saith the Apostle, “The Gentiles which have
not the law, do by nature the things contained in the law, these,
having not the law,” that is, not written as we have, yet they “are a
law unto themselves: which show the works of the law written in their
hearts” (Rom 2:14,15). That is, they have the law of works in them by
nature, and therefore they shall be left without excuse; for their own
consciences shall stand up for the truth of this where he saith, “Their
conscience also bearing witness, and their thoughts the meanwhile
accusing or else excusing one another.” Ay, but when? Why, “in the day
when God shall judge the secrets of men by Jesus Christ according to my
Gospel” (Rom 2:15,16). So this, I say, is another end for which the
Lord did give the law—namely, that God might pass a sentence in
righteousness, without being charged with any injustice by those that
shall fall under it in the judgment.

Fourth, A fourth end why the Lord did give the law it was, because they
that die out of Jesus Christ might not only have their mouths stopped,
but also that their persons “might become guilty before God” (Rom
3:19). And indeed this will be the ground of silencing, as I said
before, they finding themselves guilty, their consciences backing the
truth of the judgment of God passed upon them, “they shall become
guilty”—that is, they shall be fit vessels for the wrath of God to be
poured out into, being filled with guilt by reason of transgressions
against the commandments; thus, therefore, shall the parties under the
first covenant be “fitted to destruction” (Rom 9:22) even as wood or
straw, being well dried, is fitted for the fire; and the law was added
and given, and speaks to this very end, that sins might be shown,
mouths might be stopped from quarreling, and that “all the world,”
mark, “the world may become guilty before God,” and so be in justice
for ever and ever overthrown because of their sins.

And this will be so for these reasons—

1. Because God hath a time to magnify His justice and holiness, as well
as to show His forbearance and mercy. We read in Scripture that His
eyes are too pure to behold iniquity, and then we shall find it true
(Hab 1:13). We read in Scripture that He will magnify the law, and make
it honourable, and then He will do it indeed. Now, because the Lord
doth not strike so soon as He is provoked by sin, therefore poor souls
will not know nor regard the justice of God, neither do they consider
the time in which it must be advanced, which will be when men drop
under the wrath of God as fast as hail in a mighty storm (2 Peter 3:9;
Psa 50:21,22). Now, therefore, look to it all you that count the
long-suffering and forbearance of God slackness; and because for the
present He keepeth silence, therefore to think that He is like unto
yourselves. No, no; but know that God hath His set time for every
purpose of His, and in its time it shall be advanced most marvelously,
to the everlasting astonishment and overthrow of that soul that shall
be dealt withal by justice and the law. O! how will God advance His
justice! O! how will God advance His holiness! First, by showing men
that He in justice cannot, will not regard them, because they have
sinned; and, secondly, in that His holiness will not give way for such
unclean wretches to abide in His sight, His eyes are so pure.

2. Because God will make it appear that He will be as good as His Word
to sinners. Sinners must not look to escape always, though they may
escape awhile, yet they shall not go far all adoe unpunished; no, but
they shall have their due to a farthing, when every threatening and
curse shall be accomplished and fulfilled on the head of the
transgressor. Friend, there is never an idle word that thou speakest
but God will account with thee for it; there is never a lie thou
tellest, but God will reckon with thee for it; nay, there shall not
pass so much as one passage in all thy lifetime but God, the righteous
God, will have it in the trial by His law, if thou die under it, in the
judgment-day.

[WHO THEY ARE THAT ARE UNDER THE COVENANT OF WORKS.]


THIRD. But you will say—“But who are those that are thus under the
law?”

Answ. Those that are under the law may be branched out into three ranks
of men; either, first, such as are grossly profane, or such as are more
refined; which may be two ways, some in a lower sort, and some in a
more eminent way.

First, Then they are under the law as a Covenant of Works who are open
profane, and ungodly wretches, such as delight not only in sin, but
also make their boast of the same, and brag at the thoughts of
committing of it. Now, as for such as these are, there is a Scripture
in the First Epistle of Paul to Timothy Chapter 1, verses 9, 10, which
is a notable one to this purpose, “The law,” saith he, “is not made for
a righteous man,” not as it is a Covenant of Works, “but for the”
unrighteous or “lawless and disobedient, for the ungodly and for
sinners, for unholy and profane, for murderers of fathers and murderers
of mothers, for manslayers, for whoremongers, for them that defile
themselves with mankind, for menstealers, for liars,” look to it,
liars, “for perjured persons, and,” in a word, “if there be any other
thing that is not according to sound doctrine.” These are one sort of
people that are under the law, and so under the curse of the same,
whose due is to drink up the brimful cup of God’s eternal vengeance,
and therefore I beseech you not to deceive yourselves; for “know ye not
that the unrighteous shall not inherit the kingdom of God? Neither
fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers
of themselves with mankind, nor thieves, nor covetous, nor drunkards,
nor revilers, nor extortioners, shall inherit the kingdom of God” (1
Cor 6:9,10). Poor souls, you think that you may have your sins, your
lusts, and pleasures, and yet you shall do pretty well, and be let to
go free in the judgment-day; but see what God saith of such in
Deuteronomy 29:19, 20—which shall “bless himself in his heart, saying,
I shall have peace,” I shall be saved, I shall do as well as others, in
the day when God shall judge the world by Jesus Christ; but, saith God,
I will not spare them, no, but My anger and My jealousy shall smoke
against them. How far? Even to the executing all the curses that are
written in the Law of God upon them. Nay, saith God, I will be even
with them, “for I will blot out their names from under Heaven.” And
indeed it must of necessity be so, because such souls are unbelievers,
in their sins, and under the law, which cannot, will not, show any
mercy on them; for it is not the administration of mercy and life, but
the administration of death and destruction, as you have it (2 Cor
3:7,9); and all those, every one of them, that are open profane, and
scandalous wretches are under it, and have been so ever since they came
into the world to this day; and they will for certain live and die
under the same dispensation, and then be damned to all eternity, if
they be not converted from under that covenant into and under the
Covenant of Grace, of which I shall speak in its place; and yet for all
this, how brag and crank 6 are our poor wantons and wicked ones in this
day of forbearance! as if God would never have a reckoning with them,
as if there was no law to condemn them, as if there was no hellfire to
put them into. But O how will they be deceived when they shall see
Christ sitting upon the judgment-seat, having laid aside his priestly
and prophetical office, and appearing only as a judge to the wicked?
when they shall see all the records of Heaven unfolded and laid open;
when they shall see each man his name in the Book of Life, and in the
book of the law; when they shall see God in His majesty, Christ in His
majesty, the saints in their dignity, but themselves in their impurity.
What will they say then? whither will they fly then? where will they
leave their glory? O sad state! (Isa 10:3).

Second. They are under the law also who do not only so break and
disobey the law, but follow after the law as hard as ever they can,
seeking justification thereby—that is, though a man should abstain from
the sins against the law, and labour to fulfill the law, and give up
himself to the law, yet if he look no further than the law he is still
under the law, and for all his obedience to the law, the righteous Law
of God, he shall be destroyed by that law. Friend, you must not
understand that none but profane persons are under the law; no, but you
must understand that a man may be turned from a vain, loose, open,
profane conversation and sinning against the law, to a holy, righteous,
religious life, and yet be in the same state, under the same law, and
as sure to be damned as the other that are more profane and loose. And
though you may say this is very strange, yet I shall both say it and
prove it to be true. Read with understanding that Scripture in Romans
9:30-31, where the Apostle, speaking of the very thing, saith, “But
Israel, which followed after the law of righteousness”; mark, that
followed after the law of righteousness; they notwithstanding their
earnest pursuit, or hunting after the law of righteousness, “hath not
attained to the law of righteousness.” It signifies thus much to us,
that let a man be never so earnest, so fervent, so restless, so
serious, so ready, so apt and willing to follow the law and the
righteousness thereof, if he be under that covenant, he is gone, he is
lost, he is deprived of eternal life, because he is not under the
ministration of life if he die there. Read also that Scripture,
Galatians 3:10, which saith, “For as many as are of the works of the
law are under the curse”; mark, they that are of the works of the law.
Now, for to be of the works of the law, it is to be of the works of the
righteousness thereof—that is, to abstain from sins against the law,
and to do the commands thereof as near as ever they can for their
lives, or with all the might they have: and therefore I beseech you to
consider it, for men’s being ignorant of this is the cause why so many
go on supposing they have a share in Christ, because they are reformed,
and abstain from the sins against the law, who, when all comes to all,
will be damned notwithstanding, because they are not brought out from
under the Covenant of Works, and put under the Covenant of Grace.

Object. “But can you in very deed make these things manifestly evident
from the Word of God? Methinks to reason thus is very strange, that a
man should labour to walk up according to the Law of God as much as
ever he can, and yet that man notwithstanding this, should be still
under the curse. Pray clear it.”

Answ. Truly this doth seem very strange, I do know full well, to the
natural man, to him that is yet in his unbelief, because he goeth by
beguiled reason; but for my part, I do know it is so, and shall labour
also to convince thee of the truth of the same.

1. Then, the law is thus strict and severe, that if a man do sin but
once against it, he, I say, is gone for ever by the law, living and
dying under that covenant. If you would be satisfied as touching the
truth of this, do but read Galatians 3:10, where it saith “Cursed is
every one,” that is, not a man shall miss by that covenant, “that
continueth not in all,” mark, in all “things which are written in the
book of the law to do them.” (1.) Pray mark, here is a curse, in the
first place, if all things written in the book of the law be not done,
and that, continually too—that is, without any failing or one slip, as
I said before. Now there is never a one in the world but before they
did begin to yield obedience to the least command, they in their own
persons did sin against it by breaking of it. The Apostle, methinks, is
very notable for the clearing of this in Romans 3:5. In the one he
endeavours for to prove that all had transgressed in the first Adam as
he stood a common person, representing both himself and us in his
standing and falling. “Wherefore,” saith he, “as by one man sin entered
into the world, and death by sin; and so death passed upon all men,”
mark that; but why? “for that all have sinned” (Rom 5:12). That is,
forasmuch as all naturally are guilty of original sin, the sin that was
committed by us in Adam; so this is one cause why none can be justified
by their obedience to the law, because they have in the first place
broken it in their first parents. But, (2.) in case this should be
opposed and rejected by quarrelsome persons, though there be no ground
for it, Paul hath another argument to back his doctrine, saying, For we
have proved (already) that both Jews and Gentiles are all under sin.
“As it is written, There is none righteous, no, not one.” “They are all
gone out of the way, they are together,” mark, together, “become
unprofitable, there is none that doeth good, no, not one.” “Their
throat is an open sepulchre; with their tongues they have used deceit,
the poison of asps is under their lips.” Their “mouths are full of
cursing and bitterness.” “Their feet are swift to shed blood.” In a
word, “Destruction and misery are in their ways; and the way of peace
have they not known.” Now then, saith he, having proved these things so
clearly, the conclusion of the whole is this, “That what things soever
the law saith,” in both showing of sin, and cursing for the same, “it
saith” all “to them who are under the law that every mouth may be
stopped, and all the world may become guilty before God” (Rom 3:10,19).
So that here, I say, lieth the ground of our not being justified by the
law, even because, in the first place, we have sinned against it; for
know this for certain, that if the law doth take the least advantage of
thee by thy sinning against it, all that ever thou shalt afterwards
hear from it is nothing but Curse, curse, curse him, “for not
continuing in all things which are written in the book of the law to do
them.”

2. Thou canst not be saved by the righteous Law of God, the first
covenant, because that, together with this thy miserable state, by
original and actual sins, before thou didst follow the law, since thy
turning to the law thou hast committed several sins against the law—“In
many things we offend all.” So that now thy righteousness to the law
being mixed with sometimes the lust of concupiscence, fornication,
covetousness, pride, heart-risings against God, coldness of affection
towards Him, backwardness to good duties, speaking idle words, having
of strife in your hearts, and such like; I say, these things being
thus, the righteousness of the law is become too weak through this our
flesh (Rom 8:3), and so, notwithstanding all our obedience to the law,
we are yet through our weakness under the curse of the law; for, as I
said before, the law is so holy, so just, and so good, that it cannot
allow that any failing or slip should be done by them that look for
life by the same. “Cursed is every one that continuteth not in
everything” (Gal 3:10). And this Paul knew full well, which made him
throw away all his righteousness. But you will say, that was his own.
Answ. But it was even that which while he calls it his own, he also
calls it the righteousness of the law (Phil 3:7-10) and to account it
but dung, but as dirt on his shoes, and that, that he might be found in
Christ, and so be saved by Him “without the deeds of the law” (Rom
3:28). But,

3. Set the case, the righteousness of the law which thou hast was pure
and perfect, without the least flaw or fault, without the least mixture
of the least sinful thought, yet this would fall far short of
presenting of thee blameless in the sight of God. And that I prove by
these arguments—(1.) The first argument is, that that which is not
Christ cannot redeem souls from the curse, it cannot completely present
them before the Lord; now the law is not Christ; therefore the moral
law cannot, by all our obedience to it, deliver us from the curse that
is due to us (Acts 4:12). (2.) The second argument is, that that
righteousness that is not the righteousness of faith, that is, by
believing in Jesus Christ, cannot please God; now the righteousness of
the law as a Covenant of Works is not the righteousness of faith;
therefore the righteousness of the law as acted by us, being under that
covenant, cannot please God. The first is proved in Hebrews 11:6, “But
without faith it is impossible to please Him”; mark, it is impossible.
The second thus, “The law is not of faith” (Gal 3:12; Rom 10:5,6),
compared with Galatians 3:11. “But that no man is justified by the law
in the sight of God, it is evident; for, The just shall live by faith.
And the law is not of faith.”

But for the better understanding of those that are weak of
apprehension, I shall prove it thus—1. The soul that hath eternal life,
he must have it by right of purchase or redemption (Heb 9:12; Eph 1:7).
2. This purchase of redemption must be through the blood of Christ. “We
have redemption through His blood.” “Without shedding of blood is no
remission.” Now the law is not in a capacity to die, and so to redeem
sinners by the purchase of blood, which satisfaction justice calls for.
Read the same Scriptures (Heb 9:22). Justice calls for satisfaction,
because thou hast transgressed and sinned against it, and that must
have satisfaction; therefore all that ever thou canst do cannot bring
in redemption, though thou follow the law up the to the nail-head, as I
may say, because all this is not shedding of blood; for believe it, and
know it for certain, that though thou hadst sinned but one sin before
thou didst turn to the law, that one sin will murder thy soul, if it be
not washed away by blood, even by the precious blood of Jesus Christ,
that was shed when He did hang upon the cross on Mount Calvary.

Object. But you will say, “Methinks, that giving of ourselves up to
live a righteous life should make God like the better of us, and so let
us be saved by Christ, because we are so willing to obey His law.”

Answ. The motive that moveth God to have mercy upon sinners is not
because they are willing to follow the law, but because He is willing
to save them. “Not for thy righteousness, or for the uprighteous of
thine heart dost thou go to possess their land” (Deu 9:4-6). Now
understand this: if thy will to do righteousness was the first moving
cause why God had mercy on thee through Christ, then it must not be
freely by grace—I say, freely. But the Lord loves thee and saves thee
upon free terms, having nothing beforehand to make Him accept of thy
soul, but only the blood of Christ; therefore to allow of such a
principle it is to allow that grace is to be obtained by the works of
the law, which is as gross darkness as lies in the darkest dungeon in
Popery, and is also directly opposite to Scripture—For we are
“justified freely by His grace, through the redemption that is in
Christ”; not through the good that is in our selves, or done by us, no,
“but by faith, without”—mark that—“without the deeds of the law” (Rom
3:24-28). Again, “Not of works, least any man should boast” (Eph 2:9).
No, no, saith he, “Not according to our works,” or righteousness, “but
according to His own purpose”; mark “according to His own purpose and
grace, which was” a free gift, “given us in Christ Jesus,” not lately,
but “before the world began” (2 Tim 1:9).

Object. But you will say, “Then why did God give the law, if we cannot
have salvation by following of it?”

Answ. I told you before that the law was given for these following
reasons—1. That thou mightest be convinced by it of thy sins, and that
thy sins might indeed appear very sinful unto thee, which is done by
the law these ways—(1.) By showing of thee what a holy God He is that
did give the law; and, (2.) By showing thee thy vileness and
wickedness, in that thou, contrary to this holy God, hast transgressed
against and broken this His holy Law; therefore, saith Paul, “the law
entered, that the offence might abound,” that is, by showing the
creature the holiness of God, and also its own vileness (Rom 5:20). 2.
That thou mayest know that God will not damn thee for nothing in the
judgment-day. 3. Because He would have no quarreling at His just
condemning of them at that day. 4. Because He will make thee to know
that He is a holy God and pure.

WHAT MEN MAY ATTAIN TO THAT ARE UNDER THIS COVENANT OF WORKS.


[FOURTH] Quest. “But seeing you have spoken thus far, I wish you would
do so much as to show in some particulars, both what men have done, and
how far they have gone, and what they have received, being yet under
this covenant, which you call the ministration of condemnation.”

Answ. This is somewhat a difficult question, and had need be not only
warily, but also home and soundly answered. The question consists of
three particulars—First, What men have done; Second, How far men have
gone; Third, What they have received, and yet to be under the law, or
Covenant of Works, and so in a state of condemnation.

[First.] As for the first, I have spoken something in general to that
already; but for thy better understanding I shall yet speak more
particularly.

1. A man hath and may be convinced and troubled for his sins, and yet
be under this covenant, and that in a very heavy and dreadful manner,
insomuch that he find the weight of them to be intolerable and too
heavy for him to bear, as it was with Cain, “My punishment,” saith he,
“is greater than I can bear” (Gen 4:13).

2. A man living thus under a sense of his sins may repent and be sorry
for them, and yet be under this covenant, and yet be in a damned state.
And when he, Judas, saw what was done, he “repented” (Matt 27:3).

3. Men may not only be convinced, and also repent for their sins, but
they may also desire the prayers of the children of God for them too,
and yet be under this covenant and curse, “Then Pharaoh called for
Moses and Aaron, in haste, and he said, I have sinned; entreat the LORD
your God that He may take away from me this death” (Exo 10:16, 17).

4. A man may also humble himself for his offences and disobedience
against his God, and yet be under this covenant (1 Kings 21:24-19).

5. A man may make restitution unto men for the offence he hath done
unto them, and yet be under this covenant.

6. A man may do much work for God in his generation, and yet be under
this first covenant; as Jehu, who did do that which God bid him (2
Kings 9:25, 26). And yet God threateneth even Jehu, because though he
did do the thing that the Lord commanded him, yet he did it not from a
right principle; for had he, the Lord would not have said, “Yet a
little while, and I will avenge the blood of Jezreel upon the house of
Jehu” (Hosea 1:4).

7. Men may hear and fear the servants of the Lord, and reverence them
very highly; yea, and when they hear, they may not only hear, but hear
and do, and that gladly too, not one or two things, but many; mark,
many things gladly, and yet be lost, and yet be damned, “For Herod
feared John,” why? not because he had any civil power over him, but
because “he was a just man and an holy, and observed him; and when he
heard him, he did many things, and heard him gladly” (Mark 6:20). It
may be that thou thinkest that because thou hearest such and such,
therefore thou art better than thy neighbours; but know for certain
that thou mayest not only hear, but thou mayest hear and do, and that
not with a backward will, but gladly—mark, “gladly”—and yet be Herod
still, an enemy to the Lord Jesus still. Consider this, I pray you.

Second. But to the second thing, which is this, How far may such an one
go? To what may such an one attain? Whither may he arrive, and yet be
an undone man, under this covenant? [1] answer—

1. Such an one may be received into fellowship with the saints, as they
are in a visible way of walking one with another; they may walk hand in
hand together, “The Kingdom of Heaven,” that is, a visible company of
professors of Christ, is likened to ten virgins, which took their
lamps, and went forth to meet the Bridegroom, “five of them were wise,
and five were foolish” (Matt 25:1,2). These, in the first place, are
called virgins—that is, such as are clear from the pollutions of the
world; secondly, they are said to go forth—that is, from the rudiments
and traditions of men; thirdly, they do agree to take their lamps with
them—that is, to profess themselves the servants of Jesus Christ, that
wait upon Him, and for Him; and yet when He came, He found half of
them, even the virgins, that had lamps, that also went forth from the
pollutions of the world and the customs of men, to be such as lost
their precious souls (verse 12) which they should not have done, had
they been under the Covenant of Grace, and so not under the law.

2. They may attain to a great deal of honour in the said company of
professors, that which may be accounted honour, insomuch that they may
be put in trust with church affairs, and bear the bag, as Judas did. I
speak not this to shame the saints, but, being beloved, I warn them;
yet I speak this on purpose that it might, if the Lord will, knock at
the door of the souls of professors. Consider Demas!

3. They may attain to speak of the Word as ministers, and become
preachers of the Gospel of Jesus Christ, insomuch that the people where
they dwell may even take up a proverb concerning them, saying, “Is he
among the prophets?” his gifts may be so rare, his tongue may be so
fluent, and his matter may be so fit, that he may speak with a tongue
like an angel, and speak of the hidden mysteries, yea, of them all;
mark that, and yet be nothing, and yet be none of the Lord’s anointed
ones, with the Spirit of grace savingly, but may live and die under the
curse of the law (1 Cor 13:1-4).

4. They may go yet further; they may have the gifts of the Spirit of
God, which may enable them to cast out devils, to remove the biggest
hills or mountains in the world; nay, thou mayest be so gifted as to
prophesy of things to come, the most glorious things, even the coming
of the Lord Jesus Christ to reign over all His enemies, and yet be but
a Balaam, a wicked and a mad prophet (2 Peter 2:16; Num 24:16-25).

5. There may not only stand thus for awhile, for a little season, but
they may stand thus till the coming of our Lord Jesus Christ with His
holy angels; ay, and not be discovered of the saints till that very
day. “Then all those virgins arose,”—the wise and the foolish; then!
when? why, when this voice was heard, “Behold the Bridegroom cometh, go
ye out to meet him” (Matt 25:1-6). And yet were out of the Lord Jesus
Christ, and yet were under the law.

6. Nay, further, they may not only continue in a profession till then,
supposing themselves to be under the grace of the Gospel, when indeed
they are under the curse of the law, but even when the Bridegroom is
come, they may still be so confident of their state to be good, that
they will even reason out the case with Christ why they are not let
into the kingdom of glory, saying, “Lord, Lord, we have eaten and drunk
in Thy presence; and Thou hast taught in our streets.” Nay, further,
“Have we not prophesied in Thy name? and in Thy name have cast out
devils?” Nay, not only thus, but, “done many,” mark, we have “done many
wonderful works.” Nay, further, they were so confident, that they
commanded, in a commanding way, saying, “Lord, open to us.” See here, I
beseech you, how far these went; they thought they had had intimate
acquaintance with Jesus Christ, they thought He could not choose but
save them; they had eat and drunk with Him, sat at the table with Him,
received power from Him, executed the same power. In Thy name have we
done thus and thus; even wrought many wonderful works (Matt 7:22; Luke
13:25,26). And yet these poor creatures were shut out of the kingdom. O
consider this, I beseech you, before it be too late, lest you say,
Lord, let us come in, when Christ saith, Thrust him out (Verse 28).
Hears you cry, “Lord open to us,” when He saith, “Depart, I know you
not”; lest though you think of having joy, you have “weeping and
gnashing of teeth.”

Third. But the third thing touched in the question was this—What may
such an one receive of God who is under the curse of the law?

1. They may receive an answer to their prayers from God at some times,
for some things as they do stand in need of. I find in Scripture that
God did hear these persons that the Apostle saith were cast out (Gen
21:17). “And God heard the voice of the lad,” even of cast-out Ishmael;
“and the angel of God called to Hagar” which was the bond-woman, and
under the law (Gal 4:30). “out of heaven, and said unto her, Fear not;
for God hath heard the voice of the lad where he is.” Friends, it may
be you may think, because you have your prayers answered in some
particular things, therefore you may suppose that as to your eternal
state your condition is very good. But you must know that God doth hear
the cry of a company of Ishmaelites, the sons of the bondwomen, who are
under the law as a Covenant of Works. I do not say He hears them as to
their eternal state, but He heareth them as to several straits that
they go through in this life, ay, and gives them ease and liberty from
their trouble. Here this poor wretch was almost perished for a little
water, and he cried, and God heard him, yea, He heard him out of
Heaven. Read also Psalm 107:23-29. “He gave them their desire, but He
sent leanness into their soul” (Psa 106:15). 7

But some may say, Methinks this is yet more strange that God should
hear the prayers, the cries of those that are under the law, and answer
them. Answ. I told you before, He doth not hear them as to their
eternal state, but as to their temporal state; for God as their Creator
hath a care for them, and causeth the sun to shine upon them, and the
rain to distill upon their substance (Matt 5:45). Nay, He doth give the
beasts in the field their appointed food, and doth hear the young
ravens when they cry, which are far inferior to man (Psa 147:9). I say,
therefore, that God doth hear the cries of His creatures, and doth
answer them too, though not as to their eternal state; but may damn
them nevertheless when they die for all that.

2. They may receive promises from the mouth of the Lord. There are many
that have promises made to them by the Lord in a most eminent way, and
yet, as I said before, are such as are cast out and called the children
of the bond-woman, which is the law—“And the angel of God called to
Hagar out of Heaven,” that was the bond-woman, saying, “Fear not; for
God hath heard the voice of the lad where he is. Arise, lift up the
lad, and hold him in thine hand; FOR I WILL MAKE HIM,”—mark, there is
the promise,—“for I will make him,” of the son of the bond-woman, “a
great nation” (Gen 21:17,18).

3. Nay, they may go further; for they may receive another heart than
they had before, and yet be under the law. There is no man, I think,
but those that do not know what they say, that will think or say that
Saul was under the Covenant of Grace; yet after he had talked with
Samuel, and had turned his back to go from him, saith the Scripture,
“God gave him another heart” (1 Sam 10:9). Another heart, mark that,
and yet an out-cast, a rejected person (1 Sam 15:26,29). Friends, I
beseech you, let not these things offend you, but let them rather beget
in your hearts an inquiring into the truth of your condition, and be
willing to be searched to the bottom; and also, that everything which
hath not been planted by the Lord’s right hand may be rejected, and
that there may be a reaching after better things, even the things that
will not only make thy soul think thy state is good now, but that thou
mayest be able to look sin, death, Hell, the curse of the law, together
with the Judge, in the face with comfort, having such a real, sound,
effectual work of God’s grace in thy soul, that when thou hearest the
trumpet sound, seest the graves fly open, and the dead come creeping
forth out of their holes; when thou shalt see the judgment set, the
books opened, and all the world standing before the judgment-seat; I
say, that then thou mayest stand, and have that blessed sentence spoken
to thy soul, “Come, ye blessed of My Father, inherit the kingdom
prepared for you from the foundation of the world” (Matt 25:34).

[Objection to this head.] But, you will say, for all this, We cannot
believe that we are under the law, for these reasons—As, First. Because
we have found a change in our hearts. Second. Because we do deny that
the Covenant of Works will save any. Third. Because, for our parts, we
judge ourselves far from legal principles; for we are got up into as
perfect a Gospel order, as to matter of practice and discipline in
church affairs, as any this day in England, as we judge.

[Answer to reason first.] That man’s belief that is grounded upon
anything done in him, or by him only, that man’s belief is not grounded
upon the death, burial, resurrection, ascension, and intercession of
Jesus Christ; for that man that hath indeed good ground of his eternal
salvation, his faith is settled upon that object which God is well
pleased or satisfied withal, which is that man that was born of Mary,
even her first-born Son—that is, he doth apply by faith to his soul the
virtues of His death, blood, righteousness, etc., and doth look for
satisfaction of soul nowhere else than from that, neither doth the soul
seek to give God any satisfaction as to justification any other ways;
but doth willingly and cheerfully accept of and embrace the virtues of
Christ’s death, together with the rest of His things done by Himself on
the cross as a sacrifice, and since also as a priest, advocate,
mediator, etc.; and doth so really and effectually receive the glories
of the same, that thereby—mark that—thereby he is “changed into the
same image, from glory to glory” (2 Cor 3:18). Thus in general; but yet
more particular—

1. To think that your condition is good because there is some change in
you from a loose profane life, to a more close, honest, and civil life
and conversation; I say, to think this testimony sufficient to ground
the stress of thy salvation upon is very dangerous. First, because such
a soul doth not only lay the stress of its salvation besides the man
Christ Jesus that died upon the cross; but secondly, because that his
confidence is not grounded upon the Saviour of sinners, but upon his
turning from gross sins to a more refined life,—and it may be to the
performance of some good duties—which is no Saviour; I say, this is
very dangerous; therefore read it, and the Lord help you to understand
it; for unless you lay the whole stress of the salvation of your souls
upon the merits of another man—namely, Jesus—and that by what He did do
and is adoing without you, for certain, as sure as God is in Heaven,
your souls will perish. And this must not be notionally neither, as
with an assenting of the understanding only; but it must be by the
wonderful, invisible, invincible power of the Almighty God, working in
your souls by His Spirit such a real, saving, holy faith, that can,
through the operation of the same Spirit by which it is wrought, lay
hold on and apply these most heavenly, most excellent, most meritorious
benefits of the man Christ Jesus, not only to your heads and fancies,
but to your very souls and consciences, so effectually, that you may be
able by the same faith to challenge the power, madness, malice, rage,
and destroying nature either of sin, the law, death, the devil,
together with Hell and all other evils, throwing your souls upon the
death, burial, resurrection, and intercession of that man Jesus without
(Rom 8:32-39). But,

2. Do you think that there was no change in the five foolish virgins
spoken of (Matt 25:1-3). Yes; there was such a change in those very
people, that the five wise ones could give them admittance of walking
with them in the most pure ways and institutions of the Gospel of
Christ, and yet but foolish; nay, they walked with them, or shall walk
with them, until the Lord Jesus Christ shall break down from Heaven,
and yet be but foolish virgins, and yet but under the law, and so under
the curse, as I said before.

[Second part of objection.] But, say you, We have disowned the Covenant
of Works, and turned from that also.

[Answer to reason second.] This is sooner said than done. Alas, alas!
poor souls think because they say, “Grace, grace, it is freely by
grace,” therefore they are under the Covenant of Grace. A very wide
mistake. You must understand thus much, that though you be such as can
speak of the grace of the Gospel, yet if you yourselves be not brought
under the very Covenant of Grace, you are yet, notwithstanding your
talk and profession, very far wide of a sense and of a share in the
Covenant of the Grace of God held forth in the Gospel.

The Jews were of a clearer understanding many of them than to conclude
that the law, and only the law, was the way to salvation; for they,
even they that received not the Christ of God, did expect a Saviour
should come (John 7:27,41-43). But they were men that had not the
Gospel Spirit, which alone is able to lead them to the very life,
marrow, or substance of the Gospel in right terms; and so being muddy
in their understandings, being between the thoughts of a Saviour and
the thoughts of the works of the law, thinking that they must be
accomplished for the obtaining of a Saviour, and His mercy towards
them; I say, between these they fell short of a Saviour. As many poor
souls in these days, they think they must be saved alone by the
Saviour, yet they think there is something to be done on their parts
for the obtaining of the good-will of the Saviour, as their humiliation
for sin, their turning from the same, their promises, and vows, and
resolutions to become new men, join in church-fellowship, and what not;
and thus they, bringing this along with them as a means to help them,
they fall short of eternal salvation if they are not converted; see
that Scripture (Rom 9:30-32). The Apostle saith there, that they that
sought not did obtain, when they that did seek fell short. “What shall
we say then?” saith he. “That the Gentiles which sought not after
righteousness, have attained to righteousness,” yea, “even the
righteousness which is of faith.” And what else? Why, “but Israel which
followed after the law of righteousness, hath not attained to the law
of righteousness.” How came that to pass? “Because,” saith he, “they
sought it not by faith, but as it were”—mark, he doth not say,
altogether, no, “but as it were”—that is, because as they sought, they
did a little by the bye lean upon the works of the law. And let me tell
you, that this is such a hard thing to beat men off of, that though
Paul himself did take the work in hand, he did find enough to do
touching it; how is he fain to labour in the ten first chapters of his
Epistle to the Romans, for the establishing of those that did even
profess largely in the doctrine of grace, and also in that Epistle to
the Galatians; and yet lost many, do what he could. Now, the reason why
the doctrine of grace doth so hardly down—even with professors—in
truth, effectually, it is because there is a principle naturally in man
that doth argue against the same, and that thus: Why, saith the soul, I
am a sinner, and God is righteous, holy, and just; His holy Law,
therefore, having been broken by me, I must, by all means, if ever I
look to be saved, in the first place, be sorry for my sins; secondly,
turn from the same; thirdly, follow after good duties, and practise the
good things of the law and ordinances of the Gospel, and so hope that
God for Christ’s sake may forgive all my sins; which is not the way to
God as a Father in Christ, but the way, the very way to come to God by
the Covenant of Works, or the law, which things I shall more fully
clear when I speak to the second doctrine.

Again, therefore, those that this day profess the Gospel, for the
generality of them they are such, that, notwithstanding their
profession, they are very ignorant of that glorious influence and
lustre of the same; I say, they are ignorant of the virtue and efficacy
of the glorious things of Christ held forth by and in the Gospel, which
doth argue their not being under the Covenant of Grace, but rather
under the law or old covenant (2 Cor 4:3). As, for instance, if you do
come among some professors of the Gospel, in general you shall have
them pretty busy and ripe; also able to hold you in a very large
discourse in several points of the same glorious Gospel; but if you
come to the same people and ask them concerning heart-work, or what
work the Gospel hath wrought on them, and what appearance they have had
of the sweet influences and virtues on their souls and consciences, it
may be they will give you such an answer as this—I do find by the
preaching thereof that I am changed, and turned from my sins in a good
measure, and also have learned (but only in tongue), to distinguish
between the law and the Gospel, so that for the one—that is, for the
Gospel—I can plead, and also can show the weakness and unprofitableness
of the other. And thus far, it is like they may go, which is not far
enough to prove them under the Covenant of Grace, though they may have
their tongues so largely tipped with the profession of the same (2
Peter 2:20) where he saith “For if after they have escaped the
pollutions of the world through the knowledge of the Lord and Saviour
Jesus Christ,” which was not a saving knowledge, “they are again
entangled therein, and overcome, the latter end” of that man “is worse
than the beginning” (Matt 25:1-4, etc.; Matt 7:22).

Object. But, you will say, is not this a fair declaring of the work of
grace, or doth it not discover that, without all gainsaying, we are
under the Covenant of Grace, when we are able, not only to speak of the
glorious Gospel of Jesus Christ, but also to tell, and that by
experience, that we have been changed from worse to better, from sin to
a holy life, by leaving of the same, and that by hearing of the Word
preached?

Answer 1. A man may, in the first place, be able to talk of all the
mysteries of the Gospel, and that like an angel of God, and yet be no
more in God’s account than the sounding of a drum, brass, or the
tinkling of a cymbal, which are things that, notwithstanding their
sound and great noise, are absolutely void of life and motion, and so
are accounted with God as nothing—that is, no Christians, no believers,
not under the Covenant of Grace for all that (1 Cor 13:1-4). 2. Men may
not only do this, but may also be changed in reality, for a season,
from what they formerly were, and yet be nothing at all in the Lord’s
account as to an eternal blessing. Read 2 Peter 2:20, the Scripture
which I mentioned before; for, indeed, that one Scripture is enough to
prove all that I desire to say as to this very thing; for, if you
observe, there is enfolded therein these following things—(1.) That
reprobates may attain to a knowledge of Christ. (2.) This knowledge may
be of such weight and force, that, for the present, it may make them
escape the pollutions of the world, and this by hearing the Gospel.
“For if after they have escaped the pollutions of the world through the
knowledge of the Lord and Saviour Jesus Christ, they are again
entangled therein, and overcome, the latter end of that man is worse
than the beginning.” [Some professors, take them at the best, they are
but like dogs, spewing out their filth for a time.] Now that they are
reprobates, dogs, or sows, read further; “But,” saith he, “it is
happened unto them according to the true proverb, The dog is turned to
his own vomit again; and the sow that was washed to her wallowing in
the mire” (Verse 22).

[Third part of objection.] The last part of the objection. But, say
you, our practices in the worship of God shall testify for us that we
are not under the law; for we have by God’s goodness attained to as
exact a way of waking in the ordinances of God, and as near the
examples of the Apostles, as ever any churches since the primitive
times, as we judge.

[Answer to reason third.] What then? Do you think that the walking in
the order of the churches of old, as to matter of outward worship, is
sufficient to clear you of your sins at the judgment-day? or, do you
think that God will be contented with a little bodily subjection to
that which shall vanish and fade like a flower, when the Lord shall
come from Heaven in flaming fire, with His mighty angels (2 Thess
1:7,8). Alas, alas, how will such professors as these are fall before
the judgment-seat of Christ! Then such a question as this, “Friend, how
camest thou in hither, not having a wedding garment?” will make them be
speechless, and fall down into everlasting burnings, thousands on a
heap; for you must know that it is not then your crying, Lord, Lord,
that will stand you in stead; not your saying, We have ate and drank in
Thy presence, that will keep you from standing on the left hand of
Christ. It is the principle as well as the practice that shall be
inquired into at that day.

Quest. The principle, you will say, what do you mean by that?

Answ. My meaning is, the Lord Jesus Christ will then inquire and
examine whether the spirit from which you acted was legal or
evangelical—that is, whether it was the Spirit of adoption that did
draw you out to the thing you took in hand, or a mere moral principle,
together with some shallow and common illuminations into the outward
way of the worship of God, according to Gospel rule.

Quest. But, you will say, it is like, How should this be made manifest
and appear?

Answ. I shall speak briefly in answer hereunto as followeth—First,
then, that man that doth take up any of the ordinances of God—namely,
as prayer, baptism, breaking of bread, reading, hearing, alms-deeds, or
the like; I say, he that doth practise any of these, or such like,
supposing thereby to procure the love of Christ to his own soul, he
doth do what he doth from a legal, and not from an evangelical or
Gospel spirit: as thus—for a man to suppose that God will hear him for
his prayer’s sake, for his alm’s sake, for his humiliation’s sake, or
because he hath promised to make God amends hereafter, whereas there is
no such thing as a satisfaction to be made to God by our prayers or
whatever we can do; I say, there is no such way to have reconciliation
with God in. And so also for men to think, because they are got into
such and such an ordinance, and have crowded themselves into such and
such a society, that therefore they have got pretty good shelter from
the wrath of the Almighty; when, alas, poor souls, there is no such
thing. No, but God will so set His face against such professors, that
His very looks will make them to tear their very flesh; yea, make them
to wish would they had the biggest millstone in the world hanged about
their neck, and they cast into the midst of the sea. For, friends, let
me tell you, though you can now content yourselves without the holy,
harmless, undefiled, perfect righteousness of Christ; yet there is a
day a-coming in which there is not one of you shall be saved but those
that are and shall be found clothed with that righteousness; God will
say to all the rest, “Take them, bind them hand and foot, and cast them
into outer darkness; there shall be weeping and gnashing of teeth”
(Matt 22:13). For Christ will not say unto men in that day, Come, which
of you made a profession of Me, and walked in church-fellowship with My
saints: no; but then it shall be inquired into, who have the reality of
the truth of grace wrought in their hearts. And, for certain, he that
misseth of that shall surely be cast into the Lake of Fire, there to
burn with the devils and damned men and women; there to undergo the
wrath of an eternal God, and that not for a day, a month, a year, but
for ever, for ever, for ever and ever; there is that which cutteth to
the quick. Therefore, look to it, and consider now what you do, and
whereon you hang your souls; for it is not every pin that will hold in
the judgment, not every foundation that will be able to hold up the
house against those mighty, terrible, soul-drowning floods and
destroying tempests which then will roar against the soul and body of a
sinner (Luke 6:47-49). And, if the principle be rotten, all will fall,
all will come to nothing. Now, the principle is this—Not to do things
because we would be saved, but to do them from this—namely, because we
do really believe that we are and shall be saved. But do not mistake
me; I do not say we should slight any holy duties; God forbid; but I
say, he that doth look for life because he doth do good duties, he is
under the Covenant of Works, the law; let his duties be never so
eminent, so often, so fervent, so zealous. Ay, and I say, as I said
before, that if any man or men, or multitudes of people, do get into
never so high, so eminent; and clear practices and Gospel order, as to
church discipline, if it be done to this end I have been speaking of,
from this principle, they must and shall have these sad things fall to
their share which I have made mention of.

Object. But, you will say, can a man use Gospel ordinances with a legal
spirit?

Answ. Yes, as easily as the Jews could use and practise circumcision,
though not the moral or Ten Commandments. For this I shall be bold to
affirm, that it is not the commands of the New Testament administration
that can keep a man from using of its self [that administration] in a
legal spirit; for know this for certain, that it is the principle, not
the command, that makes the subjector to the same either legal or
evangelical, and so his obedience from that command to be from legal
convictions or evangelical principles.

Now, herein the devil is wondrous subtle and crafty, in suffering
people to practise the ordinances and commands of the Gospel, if they
do but do them in a legal spirit, [I beseech you, do not think because
I say this, therefore I am against the ordinances of the Gospel, for I
do honour them in their places, yet would not that any of them should
be idolized, or done in a wrong spirit,] from a spirit of works; for he
knows then, that if he can but get the soul to go on in such a spirit,
though they do never so many duties, he shall hold them sure enough;
for he knows full well that thereby they do set up something in the
room of, or, at the least, to have some, though but a little, share
with the Lord Jesus Christ in their salvation; and if he can but get
thee here, he knows that he shall cause thee by thy depending a little
upon the one, and so thy whole dependence being not upon the other,
that is, Christ, and taking of him upon his own terms, thou wilt fall
short of life by Christ, though thou do very much busy thyself in a
suitable walking, in an outward conformity to the several commands of
the Lord Jesus Christ. And let me tell you plainly, that I do verily
believe that as Satan by his instruments did draw many of the Galatians
by circumcision (though, I say, it was none of the commands of the
moral law) to be debtors to do upon pain of eternal damnation the whole
of the moral law, so also Satan, in the time of the Gospel, doth use
even the commands laid down in the Gospel, some of them, to bind the
soul over to do the same law; the thing being done and walked in, by
and in the spirit; for, as I said before, it is not the obedience to
the command that makes the subjector thereto evangelical, or of a
Gospel spirit; but, contrariwise, the principle that leads out the soul
to the doing of the command, that makes the persons that do thus
practise any command, together with the command by them practised,
either legal or evangelical. As, for instance, prayer—it is a Gospel
command; yet if he that prays doth it in a legal spirit, he doth make
that which in itself is a Gospel command an occasion of leading him
into a Covenant of Works, inasmuch as he doth it by and in that old
covenant spirit.

Again; giving of alms is a Gospel command; yet if I do give alms from a
legal principle, the command to me is not Gospel, but legal, and it
binds me over, as aforesaid, to do the whole law—“For he is not a Jew,”
nor a Christian, “which is one outwardly”—that is, one only by an
outward subjection to the ordinances of prayer, hearing, reading,
baptism, breaking of bread, etc.—“But he is a Jew,” a Christian, “which
is one inwardly,” who is rightly principled, and practiseth the
ordinances of the Lord from the leadings forth of the Spirit of the
Lord, from a true and saving faith in the Lord (Rom 2:28,29). Those men
spoken of in the 7th of Matthew, for certain, for all their great
declaration, did not do what they did from a right Gospel spirit; for
had they, no question but the Lord would have said, “Well done, good
and faithful servant.” But in that the Lord Jesus doth turn them away
into Hell, notwithstanding their great profession of the Lord, and of
their doing in His name, it is evident that notwithstanding all that
they did do, they were still under the law, and not under that covenant
as true believers are—to wit, the Covenant of Grace; and if so, then
all their duties that they did, of which they boasted before the Lord,
was not in and by a right evangelical principle or spirit.

Again, saith the Apostle, “Whatsoever is not of faith is sin,” (Rom
14:23); but there are some that do even practise baptism, breaking of
bread, together with other ordinances, and yet are unbelievers;
therefore unbelievers doing these things, they are not done in faith
but sin. Now to do these things in sin, or without faith, it is not to
do things in an evangelical or Gospel spirit; also they that do these
things in a legal spirit, the very practising of them renders them not
under the law of Christ, as Head of His Church, but the works they do
are so much contradiction to the Gospel of God, or the Covenant of
Grace, that they that do them thus do even set up against the Covenant
of Grace; and the very performance of them is of such force that it is
sufficient to drown them that are subjects thereunto, even under the
Covenant of Works; but this poor souls are not aware of, and there is
their misery.

Quest. But have you no other way to discover the things of the Gospel,
how they are done with a legal principle, but those you have already
made mention of?

Answ. That thou mightest be indeed satisfied herein, I shall show you
the very manner and way that a legal, or old-covenant-converted
professor, bear with the terms, doth take both in the beginning,
middle, and the end of his doing of any duty or command, or whatsoever
it be that he doth do. 1. He thinking this or that to be his duty, and
considering of the same, he is also presently persuaded in his own
conscience that God will not accept of him if he leave it undone; he
seeing that he is short of his duty, as he supposeth, while this is
undone by him, and also judging that God is angry with him until the
thing be done, he, in the second place, sets to the doing of the duty,
to the end he may be able to pacify his conscience by doing of the
same, persuading of himself that now the Lord is pleased with him for
doing of it. 2. Having done it, he contents himself, sits down at his
ease, until some further convictions of his duty to be done, which when
he seeth and knoweth, he doth do it as aforesaid, from the same
principle as he did the former, and so goeth on in his progress of
profession. This is to do things from a legal principle, and from an
old-covenant spirit; for thus runs that covenant, “The man that doth
these things shall live in them,” of “by them” (Lev 18:5; Gal 3:12; Rom
10:5). But more of this in the use of this doctrine.

Object. But, you will say, by these words of yours you do seem to deny
that there are conditional promises in the Gospel, as is clear, in that
you strike at such practices as are conditional, and commanded to be
done upon the same.

Answ. The thing that I strike at is this, that a man in or with a legal
spirit should not, nay, cannot, do any conditional command of the
Gospel acceptably, as to his eternal state, because he doth it in an
old-covenant spirit. “No man putteth new wine into old bottles”; but
new wine must have new bottles, a Gospel command must have a Gospel
spirit, or else the wine will break the bottles, or the principle will
break the command.

Object. Then you do grant that there are conditional promises in the
New Testament, as in the moral law, or Ten Commands.

Answ. Though this be true, yet the conditional promises in the New
Testament do not call to the same people in the same state of
unregeneracy to fulfill them upon the same conditions.

The Law and the Gospel being two distinct covenants, they are made in
divers ways, and the nature of the conditions also being not the same,
as saith the Apostle, the righteousness of the law saith one thing, and
the righteousness of faith saith another (Rom 10:4-6). That is, the
great condition in the law is, If you do these things, you shall live
by them; but the condition, even the greatest condition laid down for a
poor soul to do, as to salvation—for it is that we speak of—is to
believe that my sins be forgiven me for Jesus Christ’s sake, without
the works or righteousness of the law, on my part, to help forward. “To
him that worketh not,” saith the Apostle [that is] for salvation, “but
believeth on Him that justifieth the ungodly, his faith”—mark, “his
faith is counted for righteousness” (Rom 4:5). So that we, saith, he,
“conclude that a man is justified by faith without”—mark again,
“without the deeds of the law” (Rom 3:28).

But again; there is never a condition in the Gospel that can be
fulfilled by an unbeliever; and therefore, whether there be conditions
or whether there be none, it makes no matter to thee who art without
the faith of Christ; for it is impossible for thee in that state to do
them, so as to be ever the better as to thy eternal estate; therefore,
lest thou shouldst split thy soul upon the conditions laid down in the
Gospel, as thou wilt do if thou go about to do them only with a legal
spirit; but, I say, to prevent this, see if thou canst fulfill the
first condition; that is, to believe that all thy sins are forgiven
thee, not for any condition that hath been or can be done by thee, but
merely for the Man’s sake that did hang on Mount Calvary, between two
thieves, some sixteen hundred years ago and odd. And, I say, see if
thou canst believe that at that time He did, when He hanged on the
Cross, give full satisfaction, for all thy sins, before thou in thy
person hadst committed ever a one. I say, see if thou canst believe
this; and take heed thou deceive not thyself with an historical,
notional, or traditional acknowledgment of the same. And, secondly, see
if thou canst so well fulfill this condition, that the very virtue and
efficacy that it hath on thy soul will engage thee to fulfill those
other conditions, really in love to that Man whom thou shouldst believe
hath frankly and freely forgiven thee all, without any condition acted
by thee to move Him thereto, according to that saying in 2 Corinthians
5:14, 15; and then thy doing will arise from a contrary principle than
otherwise it will do—that is, then thou wilt not act and do because
thou wouldst be accepted of God, but because thou hast some good hope
in thy heart that thou art accepted of Him already, and not on thine,
but wholly and alone upon another man’s account; for here runs the
Gospel spirit of faith: “We believe,”—mark, “We believe, and therefore
speak.” So we believe, and therefore do (2 Cor 4:13). Take heed,
therefore, that you do not DO, that you may believe, but rather believe
so effectually that you may DO, even all that Jesus doth require of you
from a right principle, even out of love to your dear Lord Jesus
Christ, which thing I shall speak to more fully by and by.

Object. But what do you mean by those expressions? Do not do that you
may believe, but believe so effectually that you may do.

Answ. When I say, Do not do that you may believe, I mean, do not think
that any of the things that thou canst do will procure or purchase
faith from God unto thy soul; for that is still the old-covenant
spirit, the spirit of the law, to think to have it for thy doing. They
that are saved, they are saved by grace, through faith, and that not of
themselves, not for anything that they can do, for they are both the
free gift of God, “Not of” doing, or of “works, lest any man should,”
be proud, and “boast” (Eph 2:8,9). Now, some people be so ignorant as
to think that God will give them Christ, and so all the merits of His,
if they will be but valiant, and do something to please God, that they
may obtain Him at His hands; but let me tell them, they may lose a
thousand souls quickly, if they had so many, by going this way to work,
and yet be never the better; for the Lord doth not give His Christ to
any upon such conditions, but He doth give Him freely; that is, without
having respect to anything that is in thee (Rev 22:17; Isa 55:1,2). To
him that is athirst will I give; He doth not say, I will sell; but, I
will give him the water of life freely (Rev 21:6).

Now, if Christ doth give it, and that freely, then He doth not sell if
for anything that is in the creature; but Christ doth give Himself, as
also doth His Father, and that freely, not because there is anything in
us, or done by us, that moves Him thereunto. If it were by doing, then,
saith Paul, “Grace is not grace,” seeing it is obtained by works; but
grace is grace, and that is the reason it is given to men without their
works. And if it be by grace, that is, if it be a free gift from God,
without anything foreseen as done, or to be done, by the creature, then
it is not of works, which is clear; therefore it is grace, without the
works of the law. But if you say, Nay, it is of something in the man
done by him that moves God thereunto; then you must conclude that
either grace is no grace, or else that works are grace and not works.
Do but read with understanding (Rom 11:6).

Now before I go any further, it may be necessary to speak a word or two
to some poor souls that are willing to close in with Jesus Christ, and
would willingly take Him upon His own terms, only they being muddy in
their minds, and have not yet attained the understanding of the terms
and conditions of the two covenants, they are kept off from closing
with Christ; and all is, because they see they can do nothing [to merit
His favour]. As, for example, come to some souls, and ask them how they
do, they will tell you presently that they are so bad that it is not to
be expressed. If you bid them believe in Jesus Christ, they will answer
that they cannot believe; if you ask them why they cannot believe, they
will answer, because their hearts are so hard, so dead, so dull, so
backward to good duties; and if their hearts were but better, if they
were more earnest, if they could pray better, and keep their hearts
more from running after sin, then they could believe; but should they
believe with such vile hearts, and presume to believe in Christ, and be
so filthy? Now all this is because the spirit of the law still ruleth
in such souls, and blinds them so that they cannot see the terms of the
Gospel. To clear this, take the substance or the drift of these poor
souls, which is this—“If I were better, then I think I could believe;
but being so bad as I am, that is the reason that I cannot.” This is
just to do something that I may believe, to work that I may have
Christ, to do the law that I may have the Gospel; or thus, to be
righteous that I may come to Christ. O man! thou must go quite back
again, thou art out of the way, thou must believe, because thou canst
not pray, because thou canst not do; thou must believe, because there
is nothing in thee naturally that is good, or desireth after good, or
else thou wilt never come to Christ as a sinner; and if so, then Christ
will not receive thee; and if so, then thou mayest see that to keep off
from Christ because thou canst not do, is to be kept from Christ by the
law, and to stand off from Him because thou canst not buy Him. Thus
having spoken something by the way for the direction of those souls
that would come to Christ, I shall return to the former discourse,
wherein ariseth this objection—

Object. But you did but even now put souls upon fulfilling the first
condition of the Gospel, even to believe in Christ, and so be saved;
but now you say it is alone by grace, without condition; and therefore
by these words, there is first a contradiction to your former sayings,
and also that men may be saved without the condition of faith, which to
me seems a very strange thing. I desire, therefore, that you would
clear out what you have said, to my satisfaction.

Answer, 1. Though there be a condition commanded in the Gospel, yet He
that commands the condition doth not leave His children to their own
natural abilities, that in their own strength they should fulfill them,
as the law doth; but the same God that doth command that the condition
be fulfilled, even He doth help His children by His Holy Spirit to
fulfill the same condition; “For it is God which worketh in you,”—mark
“in you,” believers, “both to will and to do of His own good pleasure”
(Phil 2:13). “Thou also hast wrought all our works in us, and for us”
(Isa 26:12). So that, if the condition be fulfilled, it is not done by
the ability of the creature. But,

2. Faith, as it is a gift of God, or an act of ours, take it which way
you will, if we speak properly of salvation, it is not the first nor
the second cause of our salvation, but the third, and that but
instrumentally neither—that is, it only layeth hold of and applieth to
us that which saveth us, which is the love of God, through the merits
of Christ, which are the two main causes of our salvation, without
which all other things are nothing, whether it be faith, hope, love, or
whatever can be done by us. And to this the great Apostle of the
Gentiles speaks fully, for, saith he, “God, who is rich in mercy, loved
us, even when we were dead in sins” (Eph 2:4,5). That is, when we were
without faith, and that was the cause why we believed for He thereby
hath quickened us together, through the meritorious cause, which is
Christ, and so hath saved us by grace—that is, of His own voluntary
love and good will; the effect of which was this, He gave us faith to
believe in Christ. Read soberly Ephesians 2:4-8. Faith, as the gift of
God, is not the Saviour, as our act doth merit nothing; faith was not
the cause that God gave Christ as the first, neither is it the cause
why God converts men to Christ; but faith is a gift bestowed upon us by
the gracious God, the nature of which is to lay hold on Christ, that
God afore did give for a ransom to redeem sinners; this faith hath its
nourishment and supplies from the same God that at the first did give
it, and is the only instrument, through the Spirit, that doth keep the
soul in a comfortable frame, both to do and suffer for Christ; helps
the soul to receive comfort from Christ when it can get none from
itself, beareth up the soul in its progress heavenwards. But that it is
the first cause of salvation, that I deny, or that it is the second, I
deny; but it is only the instrument, or hand, that receiveth the
benefits, that God hath prepared for thee before thou hadst any faith;
so that we do nothing for salvation as we are men. But if we speak
properly, it was God’s grace that moved Him to give Christ a ransom for
sinners; and the same God, with the same grace, that doth give to the
soul faith to believe, and so, by believing, to close in with Him whom
God out of His love and pity did send into the world to save sinners,
so that all the works of the creature are shut out as to justification
and life, and men are saved freely by grace. I shall speak no more
here; but in my discourse upon the second covenant, I shall answer a
Hell-bred objection or two, to forewarn sinners how they turn the grace
of God into wantonness.

And thus, you see, I have briefly spoken to you something touching the
law. First, what it is, and when given; secondly, how sad those men’s
conditions are that are under it; thirdly, who they are that be under
it; fourthly, how far they may go, and what they may do and receive,
and yet be under it; which hath been done by way of answers to several
questions, for the better satisfaction of those that may stand in doubt
of the truth of what hath been delivered.

Now, in the next place, I shall come to some application of the truth
of that which hath been spoken; but I shall in the first place speak
something to the second doctrine, and then afterwards I shall speak
something by way of use and application to this first doctrine.

[DOCTRINE SECOND.]


The second doctrine now to be spoken to is, TO SHOW THAT THE PEOPLE OF
GOD ARE NOT UNDER THE LAW BUT UNDER GRACE—“For ye are not under the
law, but under grace” (Rom 6:14).

You may well remember that from these words I did observe these two
great truths of the Lord—FIRST, That there are some in Gospel times
that are under the law, or Covenant of Works. SECOND, That there is
never a believer under the law, or Covenant of Works, but under grace.
I have spoken something to the former of these truths—to wit, that
there are some under the law, together with who they are, and what
their condition is, that are under it. Now I am to speak to the second,
and to show you who they are, and what their condition is, that are
under that [Covenant of Grace].

But before I come to that, I shall speak a few words to show you what
the word “grace” in this place signifies; [I touched upon this in the
first doctrine] for the word “grace” in the Scripture referreth
sometimes to favour with men (Gen 33:10; 39:4; 50:4). Sometimes to holy
qualifications of saints (2 Cor 8:7). And sometimes to hold forth the
condescension of Christ in coming down from the glory which He had with
His Father before the world was, to be made of no reputation, and a
servant to men (2 Cor 8:9; Phil 2:7). Again: sometimes it is taken for
the free, rich, and unchangeable love of God to man, through Jesus
Christ, that for our cause and sakes did make Himself poor; and so it
is to be understood in these words, “For ye are not under the law,” to
be cursed, and damned, and sent headlong to Hell, “but” you are “under
grace,” to be saved, to be pardoned, to be preserved, “and kept by the
mighty power of God, through faith,” which alone is the gift of grace,
“unto eternal glory.” This one Scripture alone proves the same—“For by
grace are ye saved” (Eph 2:8), by free grace, by rich grace, by
unchangeable grace. And you are saved from the curse of the law; from
the power, guilt, and filth of sin; from the power, malice, madness,
and rage of the devil; from the wishes, curses, and desires of wicked
men; from the hot, scalding, flaming, fiery furnace of Hell; from being
arraigned as malefactors, convinced, judged, condemned, and fettered
with the chains of our sins to the devils to all eternity; and all this
freely, freely by His grace (Rom 3:24) by rich grace unchangeable
grace; for, saith He, “I am the LORD, I change not: therefore ye sons
of Jacob are not consumed” (Mal 3:6). This is grace indeed.

The word “grace,” therefore, in this Scripture (Rom 6:14) is to be
understood of the free love of God in Christ to sinners, by virtue of
the new covenant, in delivering them from the power of sin, from the
curse and condemning power of the old covenant, from the destroying
nature of sin, by its continual workings; as is all evident if you read
with understanding the words as they lie—“For,” saith he, “sin shall
not have dominion over you,” or, it shall not domineer, reign, or
destroy you, though you have transgressed against the Covenant of
Works, the law; and the reason is rendered in these words, “For ye are
not under the law”—that is, under that which accuseth, chargeth,
condemneth and brings execution on the soul for sin,—“but under grace”;
that is, under that which frees you, forgives you, keeps you, and
justifies you from all your sins, adversaries, or whatever may come in
to lay anything to your charge to damn you. For that is truly called
grace in this sense that doth set a man free from all his sins, deliver
him from all the curses of the law, and what else can be laid to His
charge, freely, without any foresight in God to look at what good will
be done by the party that hath offended; and also that doth keep the
soul by the same power through faith—which also is his own proper
gift—unto eternal glory.

Again; that it is a pardon not conditional, but freely given, consider,
first, it is set in opposition to works—“Ye are not under the law.”
Secondly, The promise that is made to them (saying, “Sin shall not have
dominion over you”) doth not run with any condition as on their part to
be done; but merely and alone because they were under, or because they
had the grace of God extended to them. “Sin shall not have dominion
over you: for,” mark the reason, “ye are not under the law, but under
grace.”

The words being thus opened, and the truth thus laid down, HOW THERE IS
NEVER A BELIEVER UNDER THE COVENANT OF WORKS, BUT UNDER GRACE, the
free, rich, unchangeable love of God, it remaineth that, in the first
place, we prove the doctrine, and after that proceed.

THE DOCTRINE PROVED.


Now in the doctrine there are two things to be considered and
proved—FIRST, That believers are under grace. SECONDLY, Not under the
law as a Covenant of Works; for so you must understand me. For these
two we need go no further than the very words themselves; the first
part of the words proves the first part of the doctrine, “Ye are not
under the law”; the second part proves the other, “but” ye are “under
grace.” But besides these, consider with me a few things for the
demonstrating of these truths, as,

First. They are not under the law, because their sins are pardoned,
which could not be if they were dealt withal according to the law, and
their being under it; for the law alloweth of no repentance, but
accuseth, curseth and condemneth every one that is under it—“Cursed is
every one that continueth not in all things which are written in the
Book of the Law to do them” (Gal 3:10). But, I say, believers having
their sins forgiven them, it is because they are under another, even a
new covenant—“Behold, the days come, saith the LORD, when I will make a
new covenant with them.”—“For I will be merciful to their
unrighteousness, and their sins and their iniquities will I remember no
more” (Heb 8:12).

Second. They are not under the law, because their sins and iniquities
are not only forgiven, but they are forgiven them freely. They that
stand in the first covenant, and continue there, are to have never a
sin forgiven them unless they can give God a complete satisfaction; for
the law calls for it at their hands, saying, “Pay me that thou owest.”
O! but when God deals with His saints by the Covenant of Grace it is
not so; for it is said, “And when” He saw “they had nothing to pay, He
frankly” and freely “forgave them” all—“I will heal their backsliding;
I will love them freely.”—I will blot “out thy transgressions for Mine
own sake,” etc. (Luke 7:42; Hosea 14:4; Isa 43:25).

Third. The saints are not under the law, because the righteousness that
they stand justified before God in is not their own actual
righteousness by the law, but by imputation, and is really the
righteousness of Another—namely, of God in Christ (2 Cor 5:21; Phil
3:9). “Even the righteousness of God, which is by faith of Jesus Christ
unto all and upon all,” that is, imputed to “them that believe” (Rom
3:22). But if they were under the old covenant, the Covenant of Works,
then their righteousness must be their own, [But it is impossible that
the righteousness of man by the law should save him.] or no forgiveness
of sins—“If thou doest well, shalt thou not be accepted?” but if thou
transgress, “sin lieth at the door,” saith the law (Gen 4:7).

Fourth. In a word, whatsoever they do receive, whether it be conversion
to God; whether it be pardon of sin; whether it be faith or hope;
whether it be righteousness; whether it be strength” whether it be the
Spirit, or the fruits thereof; whether it be victory over sin, death,
or Hell; whether it be Heaven, everlasting life, and glory
inexpressible; or whatsoever it be, it comes to them freely, God having
no first eye to what they would do, or should do, for the obtaining of
the same. But to take this in pieces—1. In a word, are they converted?
God finds them first, for, saith He, “I am found of them that sought Me
not” (Isa 65:1). 2. Have they pardon of sin? They have that also
freely,—“I will heal their backsliding, I will love them freely” (Hosea
14:4). 3. Have they faith? It is the gift of God in Christ Jesus, and
He is not only the Author, that is, the beginner thereof, but He doth
also perfect the same (Heb 12:2). 4. Have they hope? It is God that is
the first cause thereof—“Remember the word unto Thy servant, upon which
Thou hast caused me to hope” (Psa 119:49). 5. Have they righteousness?
It is the free gift of God (Rom 5:17). Have they strength to do the
work of God in their generations, or any other thing that God would
have them do? That also is a free gift from the Lord, for without Him
we neither do nor can do anything (John 15:5). 7. Have we comfort, or
consolation? We have it not for what we have done, but from God through
Christ; for He is the God of all comforts and consolation (2 Cor
1:3-7). 8. Have we the Spirit, or the fruits thereof? it is the gift of
the Father—“how much more shall your heavenly Father give the Holy
Spirit to them that ask Him (Luke 11:13)? “Thou has wrought all our
works in us” (Isa 26:12).

And so, I say, whether it be victory over sin, death, Hell, or the
devil, it is given us by the victory of Christ—“But thanks be to God
which giveth us the victory through our Lord Jesus Christ” (1 Cor
15:57; Rom 7:24,25). Heaven and glory it is also the gift of Him who
giveth us richly all things to enjoy (Matt 25:34).

So that these things, if they be duly and soberly considered, will give
satisfaction in this thing. I might have added many more for the
clearing of these things; as 1. When God came to man to convert him, He
found him a dead man (Eph 2:1,2). He found him an enemy to God, Christ,
and the salvation of his own soul; He found him wallowing in all manner
of wickedness; He found him taking pleasure therein; with all delight
and greediness. 2. He was fain to quicken him by putting His Spirit
into him, and to translate him by the mighty operation thereof. He was
fain to reveal Christ Jesus unto him, man being altogether senseless
and ignorant of this blessed Jesus (Matt 11:25,27; 1 Cor 2:7-10). 4. He
was fain to break the snare of the devil, and to let poor man, poor
bound and fettered man, out of the chains of the enemy.

[THE NEW COVENANT FREE AND UNCHANGEABLE, WHO ARE UNDER IT, AND THEIR
PRIVILEGES.]


Now we are to proceed, and the things that we are to treat upon in the
second place are these—First. [Besides the reasons already given.] Why
is it a free and unchangeable grace? SECOND. Who they are that are
actually brought into His free and unchangeable Covenant of Grace, and
how they are brought in? THIRD. What are the privileges of those that
are actually brought into this free and glorious grace of the glorious
God of Heaven and glory?

[THE NEW COVENANT FREE AND UNCHANGEABLE BECAUSE MADE WITH CHRIST.]

FIRST. WHY IT IS A FREE AND UNCHANGEABLE GRACE.


And for the opening of this we must consider, first, How and through
Whom this grace doth come to be, first, free to us, and, secondly,
unchangeable? This grace is free to us through conditions in
Another—that is, by way of covenant or bargain; for this grace comes by
way of covenant or bargain to us, yet made with Another for us.

First. That it comes by way of covenant, contract, or bargain, though
not personally with us, be pleased to consider these Scriptures, where
it is said, “I have made a covenant with My Chosen: I have sworn unto
David [The word David in this place signifieth Christ, as also in these
Scriptures—(Eze 34:23,24; 37:24,25).] My servant” (Psa 89:3). “And as
for Thee also, by the blood of Thy covenant,” speaking of Christ, “I
have sent forth Thy prisoners out of the pit wherein is no water,”
(Zech 9:9-11). Again; “Ye have sold yourselves for nought; and ye shall
be redeemed without money” (Isa 52:3). “Blessed be the Lord,”
therefore, saith Zacharias, “for He hath visited and” also “redeemed
His people, and hath raised up an horn of salvation for us in the house
of His servant David; as He spake by the mouth of His holy Prophets,
which have been since the world began; that we should be saved from our
enemies, and from the hands of all that hate us; to perform the mercy
promised to our fathers, and to remember His holy covenant,” or bargain
(Luke 1:68-72). [I might give you more Scriptures; but pray consider
the second thing.] And if any should be offended with the plainness of
these words, as some poor souls may be through ignorance, let them be
pleased to read soberly Isaiah 49:1-12, and there they may see that it
runs as plain a bargain as if two would be making of a bargain between
themselves, and concluding upon several conditions on both sides. But
more of this hereafter. Now,

Second. This covenant, I say, was made with One, not with many, and
also confirmed in the conditions of it with One, not with several.
First, that the covenant was made with One (Gal 3:16). “Now to Abraham
and his Seed were the promises made. He saith not, And to seeds, as of
many; but as of one, And to thy Seed, which is Christ” (Verse 17). “And
this, I say, that the covenant that was confirmed before of God, in
Christ,” etc. The covenant was made with the Seed of Abraham; not the
seeds, but the Seed, which is the Lord Jesus Christ, our Head and
Undertaker in the things concerning the covenant.

Third. The condition was made with One, and also accomplished by Him
alone, and not by several; yet in the nature, and for the everlasting
deliverance of many; even by one man Jesus Christ, as it is clear from
Romans 5:15-17, etc., and in Zechariah 9:11, the Lord saith to Christ,
“And as for Thee”—mark, “As for Thee also, by the blood of Thy
covenant,” or as for Thee whose covenant was by blood; that is, the
condition of the covenant was, that Thou shouldst spill Thy blood;
which having been done in the account of God, saith He, I according to
My condition have let go the prisoners, or sent them “out of the pit
wherein is no water.” Those Scriptures in Galatians 3:16,17 that are
above cited, are notably to our purpose; Verse 16 saith it was made
with Christ, Verse 17 saith it was also confirmed in or with God in
Him. Pray read with understanding. “Now,” saith Paul, “the promises
were not made unto seeds, as of many; but as of one, And to thy Seed,
which is Christ.” . . . . “The law, which was four hundred and thirty
years after, cannot disannul, that it should make the promise of none
effect.” Not that the covenant was made with Abraham and Christ
together, as two persons that were the undertakers of the same; the
promise was made with, or to, Abraham afterwards; but the covenant with
Christ before.

[Neither Abraham nor the fathers able to undertake the accomplishment
of this covenant.]

Further, that the covenant was not personally made with Abraham, no,
nor with any of the fathers, neither so as that they were the persons
that should stand engaged to be the accomplishers thereof, either in
whole or in part; which is very clear.

First. Because this covenant was not made with God and the creature;
not with another poor Adam, that only stood upon the strength of
natural abilities; but this covenant was made with the second Person,
with the Eternal Word of God; with Him that was everyways as holy, as
pure, as infinite, as powerful, and as everlasting as God (Prov
8:22-31; Isa 9:6; Zech 13:7; Phil 2:6; Heb 1; Rev 1:11-17; 22:13,17).

Second. This covenant or bargain was made in deed and in truth before
man was in being. O! God thought of the salvation of man before there
was any transgression of man; for then, I say, and not since then, was
the Covenant of Grace made with the Undertaker thereof; for all the
other sayings are to show unto us that glorious plot and contrivance
that was concluded on before time between the Father and the Son, which
may very well be concluded on for a truth from the Word of God, if you
consider, 1. That the Scripture doth declare that the price was agreed
on by the Son before time; 2. The promise was made to Him by the Father
that He should have His bargain before time; 3. The choice, and who
they were that should be saved was made before time, even before the
world began.

1. For the first, That the price was agreed upon before the world
began. Consider the word which speaketh of the price that was paid for
sinners, even the precious blood of Christ; it saith of Him, “Who
verily was foreordained before the foundation of the world, but was
manifest in these last times for you, who by Him do believe,” etc. (1
Peter 1:20,21). Mark, it was foreordained or concluded on between the
Father and the Son before the world began.

2. The promise from God to the Son was also made in the same manner, as
it is clear where the Apostle saith with comfort to his soul, that he
had “hope of eternal life, which God, that cannot lie, promised before
the world began,” (Titus 1:2) which could be to none but the Mediator
of the new covenant, because there was none else to whom it should be
made but He.

3. The choice was also made then, even before man had a being in this
world, as it is evident where he saith, “Blessed be the God and Father
of our Lord Jesus Christ, who hath blessed us with all spiritual
blessings in heavenly places IN Christ: according as He hath chosen us
in Him before the foundation of the world, that we should be holy and
without blame before Him in love” (Eph 1:3,4). [Did I think this would
meet with any opposition, I should be in this more large.] Nay, did I
look upon it here to be necessary, I should show you very largely and
clearly that God did not only make the covenant with Christ before the
world began, and the conditions thereof, but I could also show you that
the very saints’ qualifications, as part of the covenant, was then
concluded on by the Father and the Son according to these Scriptures,
which, it may be, I may touch upon further anon (Eph 1:3,4; 2:10; Rom
8:28). But,

Third. This covenant was not made with any of the fathers, neither in
whole nor in part, as the undertakers thereof; for then it must be also
concluded that they are co-partners with Christ in our salvation, and
so that Christ is not Mediator alone; but this would be blasphemy for
any once to surmise. And therefore, by the way, when thou readest of
the new covenant in Scripture as though it was made with Adam, Noah,
Abraham, or David, thou art to consider thus with thyself—1. That God
spake to them in such a way for to show or signify unto us how He did
make the covenant that He did make with Christ before the world began,
they being types of Him. 2. That He thereby might let them understand
that He was the same then as He is now, and now as He was then; and
that then it was resolved on between His Son and HIM, that in after
ages His Son should in their natures, from their loins, and for their
sins, be born of a woman, hanged on the Cross, etc., for them: for all
along you may see that when He speaketh to them of the new covenant, He
mentions their seed—their seed—still aiming at Christ; Christ, the Seed
of the woman, was to break the serpent’s head (Gen 3:15; 17; Psa
89:36). Now to Abraham and his Seed was the promise made; his Seed
shall endure for ever, and His throne as the days of Heaven, etc.;
still pointing at Christ. And, 3. To stir up their faith and
expectations to be constant unto the end in waiting for that which He
and His Son had concluded on before time, and what He had since the
conclusion declared unto the world by the Prophets. 4. It appeareth
that the heart of God was much delighted therein also, as is evident,
in that He was always in every age declaring of that unto them which
before He had prepared for them. O this good God of Heaven!

Objection: But you will say, perhaps, the Scriptures say plainly that
the new covenant was and is made with believers, saying, “The days
come, saith the Lord, that I will make a new covenant with the house of
Israel, and with the house of Judah; not according to the covenant that
I made with their fathers in the day when I led them out of the land of
Egypt,” etc. (Heb 8:8-10). So that it doth not run with Christ alone,
but with believers also—I will make a new covenant with the house of
Israel and Judah, etc. (Jer 31:33).

Answer first: It cannot be meant that the new covenant was made with
Christ, and the house of Israel and Judah as the undertakers thereof;
for so it was made with Christ alone, which is clear, in that it was
made long before the house of Israel and Judah had a being, as I showed
before. But,

Answer second: These words here are spoken, first, to show rather the
end of the ceremonies than the beginning or rise of the new covenant.
Mind a little; the Apostle is labouring to beat the Jews, to whom he
wrote this Epistle, off of the ceremonies of the law, of the priests,
altar, offerings, temple, etc., and to bring them to the right
understanding of the thing and things that they held forth, which were
to come, and to put an end to those. If you do but understand the
Epistle to the Hebrews, it is a discourse that showeth that the Son of
God being come, there is an end put to the ceremonies; for they were to
continue so long and no longer—“It,” saith the Apostle, “stood in meats
and drinks, and divers washings, and carnal ordinances imposed on them
until the time of reformation”; that is, until Christ did come. “But
Christ being come an high priest of good things to come,” etc., puts an
end to the things and ordinances of the Levitical priesthood. Read the
7th, 8th, 9th, and 10th Chapters of Hebrews, and you will find this
true. So, then, when He saith, “The days come in which I make a new
covenant,” it is rather to be meant a changing of the administration,
taking away the type, the shadow, the ceremonies from the house of
Israel and Judah, and relieving by the birth of Christ, and the death
of Christ, and the offering of the body of Him whom the shadows and
types did point out to be indeed He whom God the Father had given for a
ransom by covenant for the souls of the saints; and also to manifest
the truth of that covenant which was made between the Father and the
Son before the world began; for though the new covenant was made before
the world began, and also every one in all ages was saved by the virtue
of that covenant, yet that covenant was never so clearly made manifest
as at the coming, death, and resurrection of Christ; and therefore,
saith the Scripture, “He hath brought life and immortality to light
through the Gospel.” “Who hath saved us, and called us with an holy
calling” not according to the “works” of righteousness which we have
done, “but according to His own purpose and grace, which was given us
in Christ Jesus before the world began,” there is the covenant, but it
was “made MANIFEST by the APPEARING of our Saviour Jesus Christ, who
hath abolished death, and brought life and immortality to LIGHT through
the Gospel” (2 Tim 1:9,10). Therefore, I say, these words are therefore
to discover that the time was come to change the dispensation, to take
away the type, and bring in the substance, and so manifesting that more
clearly which before lay hid in dark sayings and figures. And this is
usual with God to speak in this manner.

Again; if at any time you do find in Scripture that the Covenant of
Works is spoken of as the first covenant that was manifested, and so
before the second covenant, yet you must understand that it was so only
as to manifestation—that is, it was first given to man, yet not made
before that which was made with Christ; and indeed it was requisite
that it should be given or made known first, that thereby there might
be a way made for the second, by its discovering of sin, and the sad
state that man was in after the Fall by reason of that. And again, that
the other might be made the more welcome to the sons of men. Yet the
second Adam was before the first, and also the second covenant before
the first. [This is a riddle]. And in this did Christ in time most
gloriously answer Adam, who was the figure of Christ, as well as of
other things. Romans 5. For, Was the first covenant made with the first
Adam? so was the second covenant made with the second; for these are
and were the two great public persons, or representators of the whole
world, as to the first and second covenants; and therefore you find God
speaking on this wise in Scripture concerning the new covenant—“My
covenant shall stand fast with HIM.” “My mercy will I keep for HIM for
evermore,” saith God: “My covenant shall stand fast with HIM” (Psa
89:28,34,35); this HIM is Christ, if you compare this with Luke 1:32,
“My covenant will I not break”—namely, that which was made with
HIM—“nor alter the thing that is gone out of My mouth. Once I have
sworn by My holiness that I will not lie unto David,” [David here is to
be understood Christ.] to whom this was spoken figuratively in the
Person of Christ; for that was God’s usual way to speak of the glorious
things of the Gospel in the time of the Law, as I said before.

The conditions of the new covenant.

The conditions also were concluded on and agreed to be fulfilled by
Him: as it is clear, if you understand His saying in the 12th of John,
at the 27th verse, where He foretelleth His death, and saith, “Now is
My soul troubled; and what shall I say? Father, save Me from this hour:
but for this cause came I” into the world “unto this hour”; as if He
had said, My business is now not to shrink from My sufferings that are
coming upon Me; for these are the things that are a great part of the
conditions contracted in the covenant which stands between My Father
and Me; therefore I shall not pray that this might be absolutely
removed from Me; For, “for this cause came I” into the world; even this
was the very terms of the covenant. By this you may see, “we are under
grace.”

Now in a covenant there are these three things to be considered—First.
What it is that is covenanted for. Second. The conditions upon which
the persons who are concerned in it do agree. Third. If the conditions
on both sides be not according to the agreement fulfilled, then the
covenant standeth not, but is made void. And this new covenant in these
particulars is very exactly fulfilled and made out in Christ.

First. The thing or things covenanted for was the salvation of man, but
made good in Christ—“The Son of Man is come to seek and to save that
which was lost. The Son of Man did not come to destroy men’s lives, but
to save them. I gave My life a ransom for many. And this is the will,”
or covenant, “of Him that sent Me, that of all which He hath given Me,
I should lose nothing, but should raise it up again at the last day”
(John 6:39).

Second. As touching the conditions agreed on, they ran thus—1. On the
Mediator’s side, that He should come into the world; and then on the
Father’s side, that He should give Him a body. This was one of the
glorious conditions between the Father and Christ; “Wherefore, when He
cometh into the world, He saith, Sacrifice and offering Thou wouldest
not”—that is, the old covenant must not stand, but give way to another
sacrifice which Thou hast prepared, which is the giving up My Manhood
to the strokes of Thy justice—“for a body Thou hast prepared Me” (Heb
10:5). This doth prove us under grace.

2. On the Mediator’s side, that He should be put to death; and on God
the Father’s side, that He should raise Him up again; this was
concluded on also to be done between God the Father and His Son Jesus
Christ. On Christ’s side, that He should die to give the justice of His
Father satisfaction, and so to take away the curse that was due to us,
wretched sinners, by reason of our transgressions; and that God His
Father, being every ways fully and completely satisfied, should by His
mighty power revive and raise Him up again. He hath “brought again—our
Lord Jesus”; that is, from death to life, through the virtue or
effectual satisfaction that He received from the blood that was shed
according to the terms “of the Everlasting Covenant” (Heb 13:20).

3. On the Mediator’s side, that He should be made a curse; and on the
Father’s side, that through Him sinners should be inheritors of the
blessing. What wonderful love doth there appear by this in the heart of
our Lord Jesus, in suffering such things for our poor bodies and souls?
(Gal 3:13,14). This is grace.

4. That on the Mediator’s side there should be by Him a victory over
Hell, death, and the devil, and the curse of the Law; and on the
Father’s side, that these should be communicated to sinners, and they
set at liberty thereby—“Turn you to the stronghold,” saith God, “ye
prisoners of hope; even today do I declare that I will render double
unto thee” (Zech 9:12). Why so? It is because of the blood of My Son’s
covenant (Verse 11); which made Paul, though sensible of a body of
death, and of the sting that death did strike into the souls of all
those that are found in their sins, bold to say, “O death! where is thy
sting? O grave! where is thy victory? The sting of death is sin.” That
is true, and the terrible Law of God doth aggravate and set it home
with insupportable torment and pain. But shall I be daunted at this?
No, “I thank my God through Jesus Christ He hath given me this
victory.” So that now, though I be a sinner in myself, yet I can, by
believing in Jesus Christ, the Mediator of this new covenant, triumph
over the devil, sin, death, and Hell; and say, Do not fear, my soul,
seeing the victory is obtained over all my enemies through my Lord
Jesus Christ (1 Cor 15:55-57). This is the way to prove ourselves under
grace.

5. That on the Mediator’s side He should by thus doing bring in
everlasting righteousness for saints (Dan 9:24); and that the Father
for this should give them an everlasting kingdom (1 Peter 1:3-5; Eph
1:4; 2 Tim 4:18; Luke 22:28,29). But,

Third. [How the conditions are fulfilled]. In the next place, this was
not all—that is, the Covenant of Grace, with the conditions thereof,
was not only concluded on by both parties to be done, but Jesus Christ
[Christ is put into office by the Father, to do all things contained in
the new covenant]. must be authorized to do what was concluded on
touching this covenant by way of office. I shall therefore speak a word
or two also touching the offices, at least, some of them, that Christ
Jesus did and doth still execute as the Mediator of the new covenant,
which also were typed out in the Levitical law; for this is the way to
prove that we are not under the law, but under grace. And,

Christ is the Surety of the new covenant.

FIRST. His first office, after the covenant was made and concluded
upon, was that Jesus should become bound as a Surety, [His Suretyship].
and stand engaged upon oath to see that all the conditions of the
covenant that were concluded on between Him and His Father should,
according to the agreement, be accomplished by Him; and that after
that, He should be the Messenger from God to the world to declare the
mind of God touching the tenor and nature of both the covenants,
especially of the new one. The Scripture saith, that Jesus Christ was
not only made a priest by an oath, but also a Surety, or bondsman, as
in Hebrews 7:21, 22. In the 21st Verse he speaketh of the priesthood of
Christ, that it was with an oath; and saith, in the 22nd Verse, “By so
much” also “was Jesus made a Surety of a better testament,” or
covenant.

Now the covenant was not only made on Jesus Christ’s side with an oath,
but also on God the Father’s side, that it might be for the better
ground of establishment to all those that are, or are to be, the
children of the promise. Methinks it is wonderful to consider that the
God and Father of our souls, by Jesus Christ, should be so bent upon
the salvation of sinners, that He would covenant with His Son Jesus for
the security of them, and also that there should pass an oath on both
sides for the confirmation of Their resolution to do good. As if the
Lord had said, My Son, Thou and I have here made a covenant, that I on
My part should do thus and thus, and that Thou on Thy part shouldst do
so and so. Now that We may give these souls the best ground of comfort
that may be, there shall pass an oath on both sides, that Our children
may see that We do indeed love them. “Wherein God, willing more
abundantly to show unto the heirs of promise the immutability of His
counsel,” in making of the covenant, “confirmed it by an oath: that we
might have a strong consolation, who have fled for refuge to lay hold
upon the hope set before us” (Heb 6:17,18; 7:21). Mark, the 6th Chapter
saith, God confirmed His part by an oath; and the 7th saith, Christ was
made or set on His office also by an oath. Again, “Once,” saith God,
“have I sworn by My holiness, that I will not lie unto David,” “nor
alter the thing that is gone out of My mouth,” (Psa 89:34,35) as was
before cited.

Herein you may see that God and Christ were in good earnest about the
salvation of sinners; for as soon as ever the covenant was made, the
next thing was, who should be bound to see all those things fulfilled
which were conditioned on between the Father and the Son: the angels,
they could have no hands in it; the world could not do it; the devils
had rather see them damned than they would wish them the least good;
thus Christ looked, and there was none to help; though the burden lay
never so heavy upon His shoulder, He must bear it Himself; for there
was none besides Himself to uphold, or so much as to step in to be
bound, to see the conditions, before mentioned, fulfilled neither in
whole nor in part (Isa 63:1-7). So that He must not be only He with
whom the covenant was made, but He must also become the bondsman or
surety thereof, and so stand bound to see that all and every particular
thing conditioned for should be, both in manner, and matter, at the
time and place, according to the agreement, duly and orderly fulfilled.
Is not this grace?

Now as touching the nature of a surety and his work, in some things it
is well known to most men; therefore I shall be very brief upon it.

First. You know a surety is at the bargain’s making; and so was
Christ—“Then was I beside Him” (Prov 8:30).

Second. A surety must consent to the terms of the agreement, or
covenant; and so did Christ Jesus. Now that which He did engage should
be done for sinners, according to the terms of the covenant; it was
this—1. That there should be a complete satisfaction given to God for
the sins of the world; for that was one great thing that was agreed
upon when the covenant was made (Heb 10:5,17). 2. That Jesus Christ
should, as aforesaid, bring in an everlasting righteousness to clothe
the saints (His body) withal (Dan 9:24,25). Here is grace. 3. That He
should take in charge to see all those forthcoming without spot or
wrinkle at the day of His glorious appearing from Heaven in judgment,
and to quit them before the Judgment-seat. Again,

Third. In the work of a surety there is required by the creditor that
the surety should stand to what he is bound; and on the surety’s side
there is a consenting thereunto. 1. The creditor looks, that in case
the debtor proves a bankrupt, that then the surety should engage the
payment. Is not this grace? [However it is in other engagements, it is
thus in this]. 2. The creditor looks that the surety should be an able
man. Now our Surety was, and is, in this case, every way suitable; for
He is heir of all things. 3. The creditor appoints the day, and also
looks that the covenant should be kept, and the debt paid, according to
the time appointed; and it is required of sureties, as well as
stewards, that they be found faithful—namely, to pay the debt according
to the bargain; and therefore it is said, “When the fullness of the
time was come, God sent forth His Son—made under the law, to redeem
them that were under the law,” (Gal 4:4,5). Thus comes grace to saints.
4. The creditor looks that his money should be brought into his house,
to his own habitation. Jesus, our Surety, in this also is faithful; for
by His own blood, which was the payment, He is entered into the holy
place, even into Heaven itself, which is God’s dwelling-place, to
render the value and price that was agreed upon for the salvation of
sinners. But I shall speak more of this in another head, therefore I
pass it. Again,

Fourth. If the surety stands bound, the debtor is at liberty; and if
the law do issue out any process to take any, it will be the surety.
[Though the debtor, together with the surety, is liable to pay the debt
by the law of man, yet Christ our Surety only by the Covenant of
Grace]. And, O! how wonderfully true was this accomplished in that,
when Christ our Surety came down from Heaven, God’s Law did so seize
upon the Lord Jesus, and so cruelly handle Him, and so exact upon Him,
that it would never let Him alone until it had accused Him and
condemned Him, executed Him, and screwed His very heart’s blood out of
His precious heart and side; nay, and more than this too, as I shall
show hereafter. But,

Christ the Messenger of the new covenant.

SECOND. [His second office]. After that Jesus Christ had stood bound,
and was become our Surety in things pertaining to this covenant, His
next office was to be the Messenger of God touching His mind and the
tenor of the covenant unto the poor world; and this did the Prophet
foresee long before, when he saith, “Behold, I will send My messenger,
and he shall prepare the way before Me”; speaking of John the Baptist.
“And he shall prepare the way before Me.” And then He speaketh of
Christ to the people, saying, “And the Lord whom ye seek shall suddenly
come to His temple.” Who is He? Even the Messenger of the covenant,
whom ye delight in, that is Christ. “Behold, He shall come, saith the
LORD of Hosts” (Mal 3:1).

Now the covenant being made before between the Father and the Son, and
Jesus Christ becoming bound to see all the conditions fulfilled, this
being done, He could come down from Heaven to earth, to declare to the
world what God the Father and HE had concluded on before, and what was
the mind of the Father towards the world concerning the salvation of
their souls; and indeed, who could better come on such an errand than
He that stood by when the covenant was made? than He that shook hands
with the Father in making of the covenant? than He that was become a
Surety in the behalf of poor sinners, according to the terms of the
covenant.

Now, you know, a messenger commonly when he cometh, doth bring some
errand to them to whom he is sent, either of what is done for them, or
what they would have them whom they send unto do for them, or such
like. Now what a glorious message was that which our Lord Jesus Christ
came down from Heaven withal to declare unto poor sinners, and that
from God His Father? I say, how glorious was it; and how sweet is it to
you that have seen yourselves lost by nature? and it will also appear a
glorious one to you who are a seeking after Jesus Christ, if you do but
consider these following things about what He was sent—

First. Jesus Christ was sent from Heaven to declare unto the world from
God the Father that He was wonderfully filled with love to poor
sinners. First, in that He would forgive their sins. Secondly, in that
He would save their souls. Thirdly in that He would make them heirs of
His glory. “For God so loved the world, that He gave His only begotten
Son.—For God sent not His Son into the world to condemn the world, but
that the world through Him might be saved” (John 3:16,17).

Second. God sent Jesus Christ to tell the poor world how that He would
do this for poor sinners, and yet be just, and yet do His justice no
wrong; and that was to be done by Jesus Christ’s dying of a cursed
death in the room of poor sinners, to satisfy justice, and make way for
mercy; to take away the stumbling-blocks, and set open Heaven’s gates;
to overcome Satan, and break off from sinners his chains (Luke 4:18) to
set open the prison doors, and to let the prisoners go free (Isa
61:1-3). And this was the message that Christ was to deliver to the
world by commandment from His Father; and this did He tell us when He
came of His errand, where he saith, “I lay down My life for the
sheep—no man taketh it from Me, but I lay it down of Myself. I have
power to lay it down, and to take it again. This commandment have I
received of My Father” (John 10:15-18). Even this commandment hath My
Father given Me, that I should both do this thing and also tell it unto
you.

Third. He was not only sent as a Messenger to declare this His father’s
love, but also how dearly He himself loved sinners, what a heart He had
to do them good, where He saith, “All that the Father giveth Me shall
come to Me”; and let me tell you, MY heart too, saith Christ—“Him that
cometh to Me, I will in no wise cast out” (John 6:37). As My Father is
willing to give you unto Me, even so am I as willing to receive you. As
My Father is willing to give you Heaven, so am I willing to make you
fit for it, by washing you with My own blood; I lay down My life that
you might have life; and this I was sent to tell you of My Father.

Fourth. His message was further; He came to tell them how and which way
they should come to enjoy these glorious benefits; also by laying down
motives to stir them up to accept of the benefits. The way is laid down
in John 3:14,15, where Christ saith, “As Moses lifted up the serpent in
the wilderness, even so must the Son of Man be lifted up,” or caused to
be hanged on the Cross, and die the death—“that whosoever believeth in
Him should not perish but have everlasting life.” The way, therefore,
that thou shalt have the benefit and comfort of that which My Father
and I have covenanted for, for thee, I am come down from Heaven to
earth on purpose to give thee intelligence, and to certify thee of it.
Know, therefore, that as I have been born of a woman, and I have taken
this Body upon Me, it is on purpose that I might offer it up upon the
Cross a sacrifice to God, to give Him satisfaction for thy sins, that
His mercy may be extended to thy soul, without any wrong done to
justice; and this thou art to believe, and not in the notion but from
thy very whole soul. Now the motives are many. 1. If they do not leave
their sins, and come to Jesus Christ, that their sins may be washed
away by His blood, they are sure to be damned in Hell; for the law hath
condemned them already (John 3:18,19). 2. But if they do come, they
shall have the bosom of Christ to lie in, the Kingdom of Heaven to
dwell in, the angels and saints for their companions, shall shine there
like the sun, shall be there for ever, shall sit upon the thrones of
judgment, etc. Here is grace.

Methinks if I had but the time to speak fully to all things that I
could speak to from these two heavenly truths, and to make application
thereof, surely, with the blessing of God, I think it might persuade
some vile and abominable wretch to lay down his arms that he hath taken
up in defiance against God, and is marching Hellwards, post-haste with
the devil; I say, methinks it should stop them, and make them willing
to look back and accept of salvation for their poor condemned souls,
before God’s eternal vengeance is executed upon them. O, therefore! you
that are upon this march, I beseech you consider a little. What! shall
Christ become a drudge for you; and will you be drudges for the devil?
Shall Christ covenant with God for the salvation of sinners; and shall
sinners covenant with Hell, death, and the devil for the damnation of
their souls? Shall Christ come down from Heaven to earth to declare
this to sinners; and shall sinners stop their ears against these good
tidings? Will you not hear the errand of Christ, although He telleth
you tidings of peace and salvation? How, if He had come, having taken a
commandment from His Father to damn you, and to send you to the devils
in Hell? Sinner, hear His message; He speaketh no harm, His words are
Eternal Life; all men that give ear unto them, they have eternal
advantage by them; advantage, I say, that never hath an end. Besides,
do but consider these two things, it is like they have some sway upon
thy soul—1. When He came on His message, He came with tears in His
eyes, and did even weepingly tender the terms of reconciliation to
them; I say, with tears in his eyes. And when He came near the
city—i.e., with His message of peace—beholding the hardness of their
hearts, He wept over it, and took up a lamentation over it; because He
saw they rejected His mercy, which was tidings of peace; I say, wilt
thou then slight a weeping Jesus, One that so loveth thy soul that,
rather than He will lose thee, He will with tears persuade with thee?
2. Not only so, but also when He came, He came all on a gore blood to
proffer mercy to thee, to show thee still how dearly He did love thee;
as if He had said, Sinner, here is mercy for thee; but behold My bloody
sweat, My bloody wounds, My cursed death; behold and see what danger I
have gone through to come unto thy soul; I am come indeed unto thee,
and do bring thee tidings of salvation, but it cost Me My heart’s blood
before I could come at thee, to give thee the fruits of My everlasting
love. But more of this anon.

Thus have I spoken something concerning Christ’s being the Messenger of
the new covenant; but because I am not willing to cut too short of what
shall come after, I shall pass by these things not half touched, and
come to the other which I promised even now; which was to show you,
that as there were Levitical ceremonies in or belonging to the first
covenant, so these types, or Levitical ceremonies, did represent the
glorious things of the new covenant. In those ceremonies you read of a
sacrifice, of a priest to offer up the sacrifice, the place where, and
the manner how, he was to offer it; of which I shall speak something.

Christ the sacrifice of the new covenant.

THIRD. [A third office of Christ, in reference to the new covenant, was
His becoming the sacrifice]. As touching the sacrifice; you find that
it was not to be offered up of all kind of beasts, as of lions, bears,
wolves, tigers, dragons, serpents, or such like; to signify, that not
all kind of creatures that had sinned, as devils, the fallen angels,
should be saved; but the sacrifice was to be taken out of some kind of
beasts and birds, to signify, that some of God’s creatures that had
sinned He would be pleased to reconcile them to Himself again; as poor
fallen man and woman, those miserable creatures, God, the God of
Heaven, had a good look for after their fall; but not for the cruel
devils, though more noble creatures by creation than we. Here is grace.

Now though these sacrifices were offered, yet they were not offered to
the end they should make the comers to, or offerers thereof, perfect;
but the things were to represent to the world what God had in after
ages for to do, which was even the salvation of His creatures by that
offering of the body of Jesus Christ, of which these were a shadow and
a type for the accomplishing of the second covenant. For Christ was by
covenant to offer a sacrifice, and that an effectual one too, if He
intended the salvation of sinners—“A body hast Thou prepared for Me; I
am come to do Thy will” (Heb 10:5). I shall therefore show you, First.
What was expected by God in the sacrifice in the type, and then show
you how it was answered in the antitype. Second. I shall show you the
manner of the offering of the type, and so answerable thereto to show
you the fitness of the sacrifice of the body of Christ, by way of
answering some questions.

First. For the first of these, [What was expected by God in the
sacrifice in the type, and how answered in the antitype]—1. God did
expect that sacrifice which He Himself had appointed, and not another,
to signify, that none would serve His turn but the body and soul of His
appointed Christ, the Mediator of the new covenant (John 1:29). 2. This
sacrifice must not be lame nor deformed; it must have no scar, spot, or
blemish; to signify, that Jesus Christ was to be a complete sacrifice
by covenant (1 Peter 1:19). 3. This sacrifice was to be taken out of
the flock or herd; to signify, that Jesus Christ was to come out of the
race of mankind, according to covenant (Heb 10:5). But,

Second. As to the manner of it [The offering of the types, and so
answerable thereto, to show the fitness of the sacrifice of the body of
Christ]—1. The sacrifice, before it was offered, was to have all the
sins of the children of Israel confessed over it; to signify, that
Jesus Christ must bear the sins of all His children by covenant (Isa
53:4-7; 1 Peter 2:24). “As for Thee also, by the blood of Thy
covenant,” in His own body on the tree (Zech 9:11). 2. It must be had
to the place appointed—namely, without the camp of Israel; to signify,
that Jesus Christ must be led to the Mount Calvary (Luke 23:33). 3. The
sacrifice was to be killed there; to signify, that Jesus Christ must
and did suffer without the city of Jerusalem for our salvation. 4. The
sacrifice must not only have its life taken away, but also some of its
flesh burned upon the altar; to signify, that Jesus Christ was not only
to die a natural death, but also that He should undergo the pains and
torments of the damned in Hell. 5. Sometimes there must be a living
offering and a dead offering, as the goat that was killed, and the
scape-goat, the dead bird and the living bird, to signify, that Jesus
Christ must die, and come to life again (Lev 19:4-6). 6. The goat that
was to die was to be the sin-offering; that is, to be offered as the
rest of the sin-offerings, to make an atonement as a type; and the
other goat was to have all the sins of the children of Israel confessed
over him, and then let go into the wilderness, never to be catched
again (Lev 16:7-22). To signify, that Christ’s death was to make
satisfaction for sin, and His coming to life again was to bring in
everlasting justification from the power, curse, and destroying nature
of sin (Rom 4:25). 7. The scape-goat was to be carried by a fit man
into the wilderness; to signify that Jesus Christ should both be fit
and able to carry our sins quite a way from us, so as they should never
be laid to our charge again. Here is grace. 8. The sacrifices under the
law, commonly part of them must be eaten; to signify, that they that
are saved should spiritually feed on the body and blood of Jesus
Christ, or else they have no life by Him (Exo 12:5-11; John 6:51-53).
9. This sacrifice must be eaten with unleavened bread; to signify, that
they which love their sins, that devilish leaven of wickedness, they do
not feed upon Jesus Christ. 8

Now of what hath been spoken this is the sum, that there is a sacrifice
under the new covenant, as there were sacrifices under the old; and
that this sacrifice did every way answer that, or those; indeed, they
did but suffer for sin in show, but He in reality; they are the shadow,
but He as the substance. O! when Jesus Christ did come to make Himself
a sacrifice, or to offer Himself for sin, you may understand that our
sins were indeed charged to purpose upon Him. O! how they scarred his
soul, how they brake His body, insomuch that they made the blood run
down His blessed face and from His precious side; therefore thou must
understand these following things—First, that Jesus Christ by covenant
did die for sin. Secondly, that His death was not a mere natural death,
but a “cursed death,” even such an one as men do undergo from God for
their sins, though He Himself had none, even such a death as to endure
the very pains and torments of Hell. O sad pains and inexpressible
torments that this our Sacrifice for sin went under! The pains of His
body were not all; no, but the pains of His soul; for His soul was made
an offering as well as His body, yet all but one sacrifice (Isa 53).
[As Christ did not suffer in His body without suffering in soul, nor
yet in soul without His suffering in body; it was because not the body
without the soul, but both the body and soul of the saints should be
for ever saved]. To signify, that the suffering of Christ was not only
a bodily suffering, but a soul suffering; not only to suffer what man
could inflict upon Him, but also to suffer soul torments that none but
God can inflict, or suffer to be inflicted upon Him. O, the torments of
His soul! they were the torments indeed; His soul was that that felt
the wrath of God. “My soul,” saith He, “is exceeding sorrowful, even
unto death” (Matt 26:38). “Now is My soul troubled, and what shall I
say?” (John 12:27). The rock was not so rent as was His precious soul;
there was not such a terrible darkness on the face of the earth then as
there was on His precious soul. O! the torments of Hell and the
eclipsings of the Divine smiles of God were both upon Him at once; the
devils assailing of Him, and God forsaking of Him, and all at once! “My
God, My God,” saith He, “why hast Thou forsaken Me?” (Matt 27:46). Now
in my greatest extremity; now sin is laid upon Me, the curse takes hold
of Me, the pains of Hell are clasped about Me, and Thou hast forsaken
Me. O sad! Sinners, this was not done in pretence, but in reality; not
in show, but in very deed; otherwise Christ had dissembled, and had not
spoken the truth; but the truth of it His bloody sweat declares, His
mighty cries declare, the things which and for what He suffered
declare. Nay, I must say thus much, that all the damned souls in Hell,
with all their damnations, did never yet feel that torment and pain
that did this blessed Jesus in a little time. Sinner, canst thou read
that Jesus Christ was made an offering for sin, and yet go in sin?
Canst thou hear that the load of thy sins did break the very heart of
Christ, and spill His precious blood? and canst thou find in thy heart
to labour to lay more sins upon His back? Canst thou hear that He
suffered the pains, the fiery flames of Hell, and canst thou find in
thy heart to add to His groans by slighting of His sufferings? O
hard-hearted wretch! how canst thou deal so unkindly with such a sweet
Lord Jesus?

Quest. But why did Christ offer Himself in sacrifice?

Answ. That thou shouldst not be thrown to the very devils.

Quest. But why did He spill His precious blood?

Answ. That thou mightest enjoy the joys of Heaven.

Quest. But why did He suffer the pains of Hell?

Answ. That thou mightest not fry with the devil and damned souls.

Quest. But could not we have been saved if Christ had not died?

Answ. No; for without the shedding of blood there is no remission; and
besides, there was no death that could satisfy God’s justice but His,
which is evident, because there was none in a capacity to die, or that
was able to answer an infinite God by His so suffering but He. 9

Quest. But why did God let Him die?

Answ. He standing in the room of sinners, and that in their names and
natures, God’s justice must fall upon Him; for justice takes vengeance
for sin wheresoever it finds it, though it be on His dear Son. Nay, God
favoured His Son no more, finding our sins upon Him, than He would have
favoured any of us; for, should we have died? so did He. Should we have
been made a curse? so was He. Should we have undergone the pains of
Hell? so did He.

Quest. But did He indeed suffer the torments of Hell?

Answ. Yea, and that in such a horrible way too, that it is unspeakable.

Quest. Could He not have suffered without His so suffering? Would not
His dying only of a natural death have served the turn?

Answ. No, in nowise. [1]. The sins for which He suffered called for the
torments of Hell; the conditions upon which He died did call for the
torments of Hell; for Christ did not die the death of a saint, but the
death of a sinner, of a cursed and damned sinner; because He stood in
their room, the law to which He was subjected called for the torments
of Hell; the nature of God’s justice could not bate Him anything; the
death which He was to suffer had not lost its sting; all these being
put together do irresistibly declare unto us that He, as a sacrifice,
did suffer the torments of Hell (Gal 3:13). But, 2. Had He not died and
suffered the cursed death, the covenant had been made void, and His
Suretyship would have been forfeited, and, besides this, the world
damned in the flames of Hell-fire; therefore, His being a sacrifice was
one part of the covenant; for the terms of the covenant were that He
should spill His blood. O blessed Jesus! O blessed grace! (Zech
9:10,11).

Quest. But why, then, is His death so slighted by some?

Answ. Because they are enemies to Him, either through ignorance or
presumption; either for want of knowledge or out of malice; for surely
did they love or believe Him, they could not choose but break and bleed
at heart to consider and to think of Him (Zech 12:10,11.)

Christ the High Priest of the New Covenant.

FOURTH, [A fourth office of Christ under the new covenant is His
priestly]. Thus, passing this, I shall now speak something to Christ’s
priestly office. But, by the way, if any should think that I do spin my
thread too long in distinguishing His priestly office from His being a
sacrifice, the supposing that for Christ to be a priest and a sacrifice
is all one and the same thing; and it may be it is, because they have
not thought on this so well as they should—namely, that as He was a
sacrifice He was passive, that is, led or had away as a lamb to His
sufferings (Isaiah 53); but as a priest He was active—that is, He did
willingly and freely give up His Body to be a sacrifice. “He hath given
His life a ransom for many.” This consideration being with some weight
and clearness on my spirit, I was and am caused to lay them down in two
particular heads.

And therefore I would speak something to is this, that as there were
priests under the first covenant, so there is a Priest under this,
belonging to this new covenant, a High Priest, the Chief Priest; as it
is clear where it is said, We “having a high priest over the house of
God” (Heb 3:1; 5:5,10; 7:24-26; 8:1, 4; 10:21).

Now the things that I shall treat upon are these—First, I shall show
you the qualifications required of a priest under the Law; Second, his
office; and, Third, how Jesus Christ did according to what was
signified by those under the law; I say, how He did answer the types,
and where He went beyond them.

First, For his qualifications:—

1. They must be called thereto of God—“No man taketh this honour unto
himself, but he that is called of God, as Aaron” (Heb 5:4). Now Aaron’s
being called of God to be a priest signifies that Jesus Christ is a
Priest of God’s appointment, such an one that God hath chosen, likes
of, and hath set on work—“Called of God an High Priest,” etc. (Heb
5:10).

2. The priests under the law they must be men, complete, not
deformed—“Speak unto Aaron,” saith God to Moses, “saying, Whosoever he
be of thy seed in their generations that hath any blemish, let him not
approach to offer the bread of his God. For whatsoever man he be that
hath a blemish, he shall not approach; a blind man, or a lame, or he
that hath a flat nose, or any thing superfluous, or a man that is
broken-footed, or broken-handed, or crook-backt, or a dwarf, or that
hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones
broken; no man that hath a blemish of the seed of Aaron the priest
shall come nigh to offer the offerings of the Lord made by fire; he
that hath a blemish; he shall not come nigh to offer the bread of his
God” (Lev 21:17-21). What doth all this signify but that, (1.) He must
not be lame, to signify he must not go haltingly about the work of our
salvation. (2.) He must not be blind, to signify that he must not go
ignorantly to work, but he must be quick of understanding in the things
of God. (3.) He must not be scabbed, to signify that the priest must
not be corrupt of filthy in his office. (4.) In a word, he must be
every way complete, to signify to us that Jesus Christ was to be, and
is, most complete and most perfect in things pertaining to God in
reference to His second covenant.

3. The priests under the law were not to be hard-hearted, but pitiful
and compassionate, willing and ready, with abundance of bowels, to
offer for the people, and to make an atonement for them (Heb 5:1,2). To
signify, that Jesus Christ should be a tender-hearted High Priest, able
and willing to sympathize and be affected with the infirmities of
others, to pray for them, to offer up for them His precious blood; He
must be such an One who can have compassion on a company of poor
ignorant souls, and on them that are out of the way, to recover them,
and to set them in safety (Heb 4:15). And that He might thus do, He
must be a man that had experience of the disadvantages that infirmity
and sin did bring unto those poor creatures (Heb 2:17).

4. The high priests under the law were not to be shy or squeamish in
case there were any that had the plague or leprosy, scab or blotches;
but must look on them, go to them, and offer for them (Lev 13), all
which is to signify, that Jesus Christ should not refuse to take notice
of the several infirmities of the poorest people, but to teach them,
and to see that none of them be lost by reason of their infirmity, for
want of looking to or tending of. 10

This privilege also have we under this second covenant. This is the way
to make grace shine.

5. The high priests under the law they were to be anointed with very
excellent oil, compounded by art (Exo 29:7; 30:30). To signify, that
Jesus, the Great High Priest of this new covenant, would be in a most
eminent way anointed to His priestly office by the Holy Spirit of the
Lord.

6. The priest’s food and livelihood in the time of his ministry was to
be the consecrated and holy things (Exo 29:33). To signify, that it is
the very meat and drink of Jesus Christ to do His priestly office, and
to save and preserve His poor, tempted, and afflicted saints. O what a
new-covenant High Priest have we!

7. The priests under the law were to be washed with water (Exo 29:4).
To signify, that Jesus Christ should not go about the work of His
priestly office with the filth of sin upon Him, but was without sin to
appear as our High Priest in the presence of His Father, to execute His
priestly office there for our advantage—“For such a high priest became
us, who is holy, harmless, undefiled, separate from sinners, and made
higher than the heavens” (Heb 7:26).

8. The high priest under the law, before they went into the holy place,
there were to be clothed—with a curious garment, a breastplate, and an
ephod, and a robe, and a broidered coat, a mitre, and a girdle, and
they were to be made of gold, and blue, and purple, and scarlet, and
fine linen; and in his garment and glorious ornaments there must be
precious stones, and on those stones there must be written the names of
the children of Israel (read Exodus 28), and all this was to signify
what a glorious High Priest Jesus Christ should be, and how in the
righteousness of God He should appear before God as our High Priest, to
offer up the sacrifice that was to be offered for our salvation to God
His Father. But I pass that.

Second, Now I shall speak to His office. The office of the high priest
in general was twofold. 1. To offer the sacrifice without the camp. 2.
To bring it within the veil—that is, into the holiest of all, which did
type out Heaven.

1. [First part of the high priest’s office]. (1.) It was the office of
the priest to offer the sacrifice; and so did Jesus Christ; He did
offer His own Body and Soul in sacrifice. I say, HE did OFFER it, and
not another, as it is written, “No man taketh away My life, but I lay
it down of Myself; I have power to lay it down, and I have power to
take it again” (John 10:17,18). And again it is said, “When He,” Jesus,
“had offered up one sacrifice for sin, for ever sat down on the right
hand of God” (Heb 10:12). (2.) The priests under the law must offer up
the sacrifice that God had appointed, and none else, a complete one
without any blemish; and so did our High Priest, where He saith,
“Sacrifice and offering Thou wouldest not, but a body has Thou prepared
Me,” and that I will offer (Heb 10:5). (3.) The priest was to take of
the ashes of the sacrifice, and lay them in a clean place; and this
signifies, that the Body of Jesus, after it had been offered, should be
laid into Joseph’s sepulchre, as in a clean place, where never any man
before was laid (Lev 6:11, compared with John 19:41,42).

2. [Second part of the high priest’s office]. This being one part of
his office, and when this was done, then in the next place he was, (1.)
To put on the glorious garment, when he was to go into the holiest, and
take of the blood, and carry it thither, etc., he was to put on the
holy garment which signifieth the righteousness of Jesus Christ. (2.)
He was in this holy garment, which hath in it the stones, and in the
stones the names of the twelve tribes of the children of Israel, to
appear in the holy place. “And thou shalt take two onyx stones, and
grave on them the names of the children of Israel: six of their names
on one stone, and the other six names of the rest on the other stone,
according to their birth” (Exo 28:9,10). And this was to signify, that
Jesus Christ was to enter into the holiest, then He was there to bear
the names of His elect in the tables of His heart before the Throne of
God and the Mercy-seat (Heb 12:23). (3.) With this he was to take of
the blood of the sacrifices, and carry it into the holiest of all,
which was a type of Heaven, and there was he to sprinkle the
mercy-seat; and this was to be done by the high priest only; to
signify, that none but Jesus Christ must have this office and
privilege, to be the people’s High Priest to offer for them. “But into
the second went the high priest alone once every year, not without
blood, which he offered for himself, and for the errors of the people”
(Heb 9:7). (4.) He was there to make an atonement for the people with
the blood, sprinkling of it upon the mercy-seat; but this must be done
with much incense. “And Aaron shall bring the bullock of the
sin-offering which is for himself, and for his house, and shall kill
the bullock of the sin-offering which is for himself: and he shall take
a censor full of burning coals of fire from off the altar before the
Lord, and his hands full of sweet incense beaten small, and bring it
within the veil: and he shall put the incense upon the fire before the
Lord, that he cloud of the incense may cover the mercy-seat that is
upon the testimony, that he die not: and he shall take of the blood of
the bullock, and sprinkle it with his finger upon the mercy-seat
eastward, and before the mercy-seat shall he sprinkle of the blood with
his finger seven times. Then shall he kill the goat of the
sin-offering, that is for the people, and bring his blood within the
veil, and do with that blood as he did with the blood of the bullock,
and sprinkle it upon the mercy-seat and before the mercy-seat.” (Lev
16:11-15). Now this was for the priest and the people; all which doth
signify that Jesus Christ was after His death to go into Heaven itself,
of which this holy place was a figure, and there to carry the sacrifice
that He offered upon the Cross into the presence of God, to obtain
mercy for the people in a way of justice (Heb 9). And in that he is
said to take his hands full of sweet incense, it signifies that Jesus
Christ was to offer up His sacrifice in the presence of His Father in a
way of intercession and prayers.

I might have branched these things out into several particulars, but I
would be brief. I say, therefore, the office of the priest was to carry
the blood into the holy place, and there to present it before the
mercy-seat, with his heart full of intercessions for the people for
whom he was a priest (Luke 1:8-11). This is Jesus Christ’s work now in
the Kingdom of Glory, to plead His own blood, the nature and virtue of
it, with a perpetual intercession to the God of Mercy on behalf of us
poor miserable sinners (Heb 7:25).

[Comfortable considerations from Christ’s intercession]. Now, in the
intercession of this Jesus, which is part of His priestly office, there
are these things to be considered for our comfort—

1. There is a pleading of the virtue of His Blood for them that are
already come in, that they may be kept from the evils of heresies,
delusions, temptations, pleasures, profits, or anything of this world
which may be too hard for them. “Father, I pray not that Thou shouldest
take them out of the world,” saith Christ, “but that Thou shouldest
keep them from the evil” (John 17:15).

2. In case the devil should aspire up into the presence of God, to
accuse any of the poor saints, and to plead their backslidings against
them, as he will do if he can, then there is Jesus, our Lord Jesus,
ready in the Court of Heaven, at the right hand of God, to plead the
virtue of His Blood, not only for the great and general satisfaction
that He did give when He was on the Cross, but also the virtue that is
in it now for the cleansing and fresh purging of His poor saints under
their several temptations and infirmities; as saith the Apostle, “For
if when we were enemies we were reconciled to God by the death of His
Son, much more being reconciled, we shall be saved by His life”—that
is, by His intercession (Rom 5:10).

3. The maintaining of grace, also, is by Jesus Christ’s intercession,
being the second part of His priestly office. O, had we not a Jesus at
the right hand of God making intercession for us, and to convey fresh
supplies of grace unto us through the virtue of His Blood being pleaded
at God’s right hand, how soon would it be with us as it is with those
for whom He prays not at all (John 17:9)? But the reason why thou
standest while others fall, the reason why thou goest through the many
temptations of the world, and shakest them off from thee, while others
are ensnared and entangled therein, it is because thou hast an
interceding Jesus. “I have prayed,” saith He, “that thy faith fail not”
(Luke 22:32).

4. It is partly by the virtue of Christ’s intercession that the elect
are brought in. There are many that are to come to Christ which are not
yet brought in to Christ: and it is one part of His work to pray for
their salvation too—“Neither pray I for these alone, but for them also
which shall believe,” though as yet they do not believe “on Me,” but
that they may believe “through their word” (John 17:20). And let me
tell thee, soul, for thy comfort, who art a-coming to Christ, panting
and sighing, as if thy heart would break, I tell thee, soul, thou
wouldst never have come to Christ, if He had not first, by the virtue
of His blood and intercession, sent into thy heart an earnest desire
after Christ; and let me tell thee also, that it is His business to
make intercession for thee, not only that thou mightest come in, but
that thou mightest be preserved when thou art come in (Compare Heb
7:25; Rom 8:33-39).

5. It is by the intercession of Christ that the infirmities of the
saints in their holy duties are forgiven. Alas, if it were not for the
priestly office of Christ Jesus, the prayers, alms, and other duties of
the saints might be rejected, because of the sin that is in them; but
Jesus being our High Priest, He is ready to take away the iniquities of
our holy things, perfuming our prayers with the glory of His own
perfections; and therefore it is that there is an answer given to the
saints’ prayers, and also acceptance of their holy duties (Rev 8:3,4).
“But Christ being come an high priest of good things to come, by a
greater and more perfect tabernacle, not made with hands, that is to
say, not of this building; neither by the blood of goats and calves,
but by His own blood He entered in once into the holy place, having
obtained eternal redemption for us. For if the blood of bulls and of
goats, and the ashes of an heifer sprinkling the unclean, sanctifieth
to the purifying of the flesh: how much more shall the blood of Christ,
who through the eternal Spirit offered Himself without spot to God,
purge your conscience from dead works to serve the living God? And for
this cause He is the mediator of the New Testament,” or covenant, “that
by means of death, for the redemption of the transgressions that were
under the first testament, they which are called,” notwithstanding all
their sins, “might receive the promise of eternal inheritance” (Heb
9:11-15).

Third. The third thing now to be spoken to is, to show where and how
Jesus Christ outwent and goes beyond these priests, in all their
qualifications and offices, for the comfort of poor saints.

1. They that were called to the priesthood under the law were but men;
but He is both God and man (Heb 7:3,28).

2. Their qualifications were in them in a very scanty way; but Jesus
was every way qualified in an infinite and full way.

3. They were consecrated but for a time, but He for evermore (Heb
7:23,24).

4. They were made without an oath, but He with an oath (Verses 20,21).

5. They as servants; but He as a Son (Hebrews 3:6).

6. Their garments were but such as could be made with hands, but His
the very righteousness of God (Exo 28; Rom 3:22; Phil 3:8,9).

7. Their offerings were but the body and blood of beasts, and such
like, but His offering was His own body and soul (Heb 9:12,13; 10:4,5;
Isa 53:10).

8. Those were at best but a shadow or type, but He the very substance
and end of all those ceremonies (Heb 9:1,10,11).

9. Their holy place was but made by men, but His, or that which Jesus
is entered, is into Heaven itself (Heb 9:2,3,24).

10. When they went to offer their sacrifice, they were forced to offer
for themselves, as men compassed about with infirmity, but He holy,
harmless, who did never commit the least transgression (Heb 7:26;
10:11).

11. They when they went to offer they were fain to do it standing, to
signify that God had no satisfaction therein; but He, when “He had
offered one sacrifice for sins for ever, sat down on the right hand of
God,” to signify that God was very well pleased with His offering (Heb
10:12).

12. They were fain to offer “oftentimes the same sacrifices, which can
never take away sins”; but He, “by one offering hath perfected for ever
them that are sanctified” (Heb 10:11,14).

13. Their sacrifices at the best could but serve for the cleansing of
the flesh, but His for cleansing both body and soul—the blood of Jesus
Christ doth purge the conscience from dead works, to live a holy life
(Heb 9:13,14).

14. Those high priests could not offer but once a year in the holiest
of all, but our High Priest He ever liveth to make intercession for us
(Heb 9:7; 12:24,25).

15. Those high priests, notwithstanding they were priests, they were
not always to wear their holy garments; but Jesus never puts them off
of Him, but is in them always.

16. Those high priests, death would be too hard for them, but our High
Priest hath vanquished and overcome that cruel enemy of ours, and
brought life and immortality to light through the glorious Gospel (Heb
7:21,23; 2:15; 2 Tim 1:10).

17. Those high priests were not able to save themselves; but this is
able to save Himself, and all that come to God, by Him (Heb 7:25).

18. Those high priests’ blood could not do away sin; but the blood of
Jesus Christ, who is our High Priest, “cleanseth us from all sin” (1
John 1:7).

19. Those high priests sometimes by sin caused God to reject their
sacrifices; but this High Priest doth always the things that please
Him.

20. Those high priests could never convey the Spirit by virtue of their
sacrifices or office; but this High Priest, our Lord Jesus, He can and
doth give all the gifts and graces that are given to the sons of men.

21. Those high priests could never by their sacrifices bring the soul
of any sinner to glory by virtue of itself; but Jesus hath by one
offering, as I said before, perfected for ever those that He did die
for. Thus in brief I have showed in some particulars how and wherein
Jesus our High Priest doth go beyond those high priests; and many more
without question might be mentioned, but I forbear.

Christ the forerunner of the saints.

FIFTH. A fifth office of Christ in reference to the second covenant
was, that He should be the forerunner to Heaven before His saints that
were to follow after. First, He strikes hands in the covenant, [and
then] He stands bound as a Surety to see everything in the covenant
accomplished that was to be done on His part; [next] He brings the
message from Heaven to the world; and before He goeth back, He offereth
Himself for the same sins that He agreed to suffer for; and so soon as
this was done, He goeth post-haste to Heaven again, not only to
exercise the second part of His priestly office, but as our forerunner,
to take possession for us, even into Heaven itself, as you may see,
where it is said, “Whither the Forerunner is for us entered” (Heb
6:20).

First. He is run before to open Heaven’s gates—Be ye open, ye
everlasting doors, that the King of Glory may enter in.

Second. He is run before us to take possession of glory in our natures
for us.

Third. He is run before to prepare us our places against we come
after—“I go to prepare a place for you” (John 14:1-3).

Fourth. He is run thither to make the way easy, in that He hath first
trodden the path Himself.

Fifth. He is run thither to receive gifts for us. All spiritual and
heavenly gifts had been kept from us had not Christ, so soon as the
time appointed was come, run back to the Kingdom of Glory to receive
them for us. But I cannot stand to enlarge upon these glorious things,
the Lord enlarge them upon your hearts by meditation. [These things
have I spoken to show you that saints are under grace.]

Christ completely fulfilled the conditions of the new covenant.

Here now I might begin to speak of His prophetical and kingly office,
and the privileges that do and shall come thereby, but that I fear I
shall be too tedious, therefore at this time I shall pass them by. Thus
you may see how the Covenant of Grace doth run, and with Whom it was
made, and also what were the conditions thereof.

Now, then, this grace, this everlasting grace of God, comes to be free
to us through the satisfaction, according to the conditions, given by
Another for us; for though it be free, and freely given to us, yet the
obtaining of it did cost our Head, our public Man, a very dear price.
“For ye are bought with a price,” even with the precious blood of
Christ. So it is by Another, I say, not by us; yet it is as surely made
over to us, even to so many of us as do or shall believe, as if we had
done it, and obtained the grace of God ourselves (1 Cor 6:20; 1 Peter
1:9). Nay, surer; for consider, I say, this grace is free to us, and
comes upon a clear score, by virtue of the labour and purchase of
Another for us; mark, that which is obtained by Another for us is not
obtained for us by ourselves—No, but Christ hath, not by the blood of
goats and calves, “obtained eternal redemption for us,” which were
things offered by men under the law, “but by His own blood,” meaning
Christ’s, “He entered in once into the holy place, having obtained
eternal redemption for us” (Heb 9:12).

It comes to be unchangeable through the perfection of that satisfaction
that was given to God through the Son of Mary for us; for whatever the
Divine, infinite, and eternal justice of God did call for at the hands
of man, if ever he intended to be a partaker of the grace of God, this
Jesus, this one Man, this public Person, did, did completely give a
satisfaction to it, even so effectually; which caused God not only to
say, I am pleased, but “I am well pleased”; completely and sufficiently
satisfied with Thee on their behalf; for so you must understand it
(Matt 3:17). Mark therefore these following words—“And, having made
peace,” or completely made up the difference, “through the blood of His
cross, by Him to reconcile all things unto Himself; by Him, I say,
whether they be things in earth, or things in heaven. And you, that
were sometime alienated and enemies in your mind by wicked works, yet
now hath He reconciled,” how? “in the body of His flesh through death,
to present you holy,” mark, “holy and unblameable and unreproveable in
His sight” (Col 1:20-22). And thus it is grace, unchangeable grace to
us; because it was obtained, yea, completely obtained, for us, by Jesus
Christ, God-man.

Object. But some may say, How was it possible that one man Jesus, by
one offering, should so completely obtain and bring in unchangeable
grace for such an innumerable company of sinners as are to be saved?

Answ. First. In that He was every way fitted for such a work. And,
Second. In that, as I said before, He did every way completely satisfy
that which was offended by our disobedience to the former covenant.

[First. He was every way fitted for such a work]. And, for the clearing
of this,

1. Consider, was it man that had offended? He was Man that gave the
satisfaction—“For since by man came death, by man came also the
resurrection of the dead” (1 Cor 15:21).

2. Was it God that was offended? He was God that did give a
satisfaction—“Unto us a child is born, unto us a son is given.—and His
name shall be called The mighty God” (Isa 9:6). “He thought it not
robbery to be equal with God: but,” for our sakes, He “made Himself of
no reputation,” etc. (Phil 2:6-7).

3. For the further clearing of this, to show you that in everything He
was rightly qualified for this great work, see what God Himself saith
of Him; He calls Him, in the first place, Man; and, secondly, He owns
Him to be His Fellow, saying, “Awake, O sword, against My Shepherd, and
against the Man”—mark, “the Man that is My Fellow, saith the LORD of
hosts” (Zech 13:7).

So that now, let Divine and infinite justice turn itself which way it
will, it finds one that can tell how to match it; for if it say, I will
require the satisfaction of man, here is a Man to satisfy its cry; and
if it say, But I am an infinite God, and must and will have an infinite
satisfaction; here is One also that is infinite, even fellow with God,
fellow in His essence and being; fellow in His power and strength;
fellow in His wisdom; fellow in His mercy and grace; together with the
rest of the attributes of God; so that, I say, let justice turn itself
which way it will, here is a complete Person to give a complete
satisfaction (Prov 8:23; 1 Cor 1:24; Titus 2:10; compared with Verse
11). Thus much of the fitness of the Person.

Second. For the completeness of the satisfaction given by Him for us.
And that is discovered in these particulars—

1. Doth justice call for the blood of that nature that sinned? here is
the heart-blood of Jesus Christ—“We have redemption through His blood,”
(Eph 1:7,14; 1 Peter 1:18,19; Zech 9:10,11).

2. Doth justice say that this blood, if it be not the blood of One that
is really and naturally God, it will not give satisfaction to infinite
justice? then here is God, purchasing His Church “with His own blood”
(Acts 20:28).

3. Doth justice say, that it must not only have satisfaction for
sinners, but they that are saved must be also washed and sanctified
with this blood? then here is He that so loved us, that He “washed us
from our sins in His own blood” (Rev 1:5).

4. Is there to be a righteousness to clothe them with that is to be
presented before Divine justice? there here is the righteousness of
Christ, which is “even the righteousness of God by faith” (Rom 3:22;
Phil 3:8-10).

5. Are there any sins now that will fly upon this Saviour like so many
lions, or raging devils, if He take in hand to redeem man? He will be
content to bear them all Himself alone, even in His own body upon the
tree (1 Peter 2:24).

6. Is there any law now that will curse and condemn this Saviour for
standing in our persons to give satisfaction to God for the
transgression of man? He will be willing to be cursed, yea, to be made
a curse for sinners, rather than they shall be cursed and damned
themselves (Gal 3:13).

7. Must the great and glorious God, whose eyes are so pure that He
cannot behold iniquity; I say, must He not only have the blood, but the
very life of Him that will take in hand to be the Deliverer and Saviour
of us poor miserable sinners? He is willing to lay down His life for
His sheep (John 10:11).

8. Must He not only die a natural death, but must His soul descend into
hell, though it should not be left there, He will suffer that also
Psalms 16:10; and Acts 2:31. 11

9. Must He not only be buried, but rise again from the dead, and
overcome death, that He might be the first-fruits to God of them that
sleep, which shall be saved? He will be buried, and also through the
strength of His Godhead, He will raise Himself out of the grave, though
death hold Him never so fast, and the Jews lay never such a great stone
upon the mouth of the selpulchre, and seal it never so fast (1 Cor
15:4; Luke 24:34).

10. Must He carry that body into the presence of His Father, to take
possession of Heaven, and must He appear there as a priest, as a
forerunner, as an advocate, as prophet, as a treasure-house, as an
interceder and pleader of the causes of His people? He will be all
these, and much more, to the end the grace of God by faith in Jesus
Christ might be made sure to all the seed. “Who then can condemn? It is
God that justifieth; because Christ hath died, yea rather, that is
risen again.” Who, now seeing all this is so effectually done, shall
lay anything, the least thing? who can find the least flaw, the least
wrinkle, the least defect or imperfection, in this glorious
satisfaction (Rom 8:33-34; Heb 6:20; 9:24; John 14:2,3; 1 John 2:1)?

Object. But is it possible that He should so soon give infinite justice
a satisfaction, a complete satisfaction? for the eternal God doth
require an eternal lying under the curse, to the end He may be
eternally satisfied.

Answ. Indeed, that which is infinite must have an eternity to satisfy
God in—that is, they that fall into the prison and pit of utter
darkness must be there to all eternity, to the end the justice of God
may have its full blow at them. But now He that I am speaking of is
God, and so is infinite (Isa 9:6; Titus 1:16,17; Heb 1:8,9; Phil
2:4-6). Now, He which is true God is able to give in as little a time
an infinite satisfaction as Adam was in giving the dissatisfaction.
Adam himself might have given satisfaction for himself as soon as
Christ had he been very God, as Jesus Christ was. For the reason why
the posterity of Adam, even so many of them as fall short of life, must
lie broiling in Hell to all eternity is this—they are not able to give
the justice of God satisfaction, they being not infinite, as aforesaid.
“But Christ,” that is, God-man, “being come an High Priest,” that is,
to offer and give satisfaction, “of good things to come, by a greater
and more perfect tabernacle, not made with hands, that is to say, not
of this building; neither by the blood of goats and calves, but by His
own,”—mark you that, “but by His own blood He entered in once into the
holy place, having obtained eternal redemption for us.” But how? “For
if the blood of bulls and of goats, and the ashes of an heifer
sprinkling the unclean, sanctifieth to the purifying of the flesh: how
much more shall the blood of Christ, who through the eternal Spirit,”
who through the power and virtue of His infinite Godhead, “offered
Himself without spot to God, purge your conscience from dead works to
serve the living God? And for this cause,” that is, for that He is God
as well as man, and so able to give justice an infinite satisfaction,
therefore, “He is the mediator of the new testament, that by means of
death, for the redemption of the transgressions that were under the
first testament, they which are called might receive the promise of
eternal inheritance” (Heb 9:11-15). As I said before.

Object. This is much; but is God connected with this? Is He satisfied
now in the behalf of sinners by this Man’s thus suffering? If He is,
then how doth it appear?

Answ. It is evident, yea, wonderful evident, that this hath pleased Him
to the full, as appeareth by these following demonstrations.—

First. In that God did admit Him into His presence; yea, receive Him
with joy and music, even with the sound of the trumpet, at His
ascension into Heaven (Psa 47:5). And Christ makes it an argument to
His children that His righteousness was sufficient, in that He went to
His Father, and they saw Him no more, “of righteousness,” saith He,
“because I go to My Father, and ye see Me no more” (John 16:10). As if
He had said, My Spirit shall show to the world that I have brought in a
sufficient righteousness to justify sinners withal, in that when I go
to appear in the presence of My Father on their behalf, He shall give
Me entertainment, and not throw Me down from Heaven, because I did not
do it sufficiently.

Again; if you consider the high esteem that God the Father doth set on
the death of His Son, you will find that He hath received good content
thereby. When the Lord Jesus, by way of complaint, told His Father that
He and His merits were not valued to the worth, His Father answered, It
is a light thing that I should give Thee, O My Servant, to bring Jacob
again; “I will also give Thee for a light to the Gentiles, that Thou
mayest be My salvation unto the end of the earth” (Isa 49:6). As if the
Lord had said, “My Son, I do value Thy death at a higher rate than that
Thou shouldst save the tribes of Israel only; behold the Gentiles, the
barbarous heathens, they also shall be brought in as the price of Thy
blood. It is a light thing that Thou shouldest be My Servant only to
bring, or redeem, the tribes of Jacob, and to restore the preserved of
Israel: I will also give Thee for a light to the Gentiles, that Thou
mayest be My salvation unto the end of the earth.” 12

Again; you may see it also by the carriage of God the Father to all the
great sinners to whom mercy was proffered. We do not find that God
maketh any objection against them to come to Him for the pardon of
their sins; because He did want a satisfaction suitable to the
greatness of their sins. There was Manasseh, who was one that burned
his children in the fire to the devil, that used witchcraft, that used
to worship the host of heaven, that turned his back on the Word that
God sent unto him; nay, that did worse than the very heathen that God
cast out before the children of Israel (2 Chron 33:1-13). Also those
that are spoken of in the Nineteenth of Acts, that did spend so much
time in conjuration, and the like, for such I judge they were, that
when they came to burn their books, they counted the price thereof to
be fifty thousand pieces of silver (Acts 19:19). Simon Magus also, that
was a sorcerer, and bewitched the whole city, yet he had mercy
proffered to him once and again (Acts 8). I say, it was not the
greatness of the sins of these sinners; no, nor of an innumerable
company of others, that made God at all to object against the salvation
of their souls, which justice would have constrained Him to had He not
had satisfaction sufficient by the blood of the Lord Jesus. Nay,
further, I do find that because God the Father would not have the
merits of His Son to be undervalued, I say, He doth therefore freely by
His consent let mercy be proffered to the greatest sinners—in the first
place, for the Jews, that were the worst of men in that day for
blasphemy against the Gospel; yet the Apostle proffered mercy to them
in the first place—“It was necessary,” saith he, “that the Word of God
should first have been spoken to you” (Acts 3:26; 13:46). And Christ
gave them commission so to do; for, saith He, Let repentance and
remission of sins be preached in My name among all nations, and
begin—mark that, “beginning at Jerusalem” (Luke 24:47), Let them that
but the other day had their hands up to the elbows in My heart’s blood
have the first proffer of My mercy. And, saith Paul, “For this cause I
obtained mercy, that in me first Jesus Christ might show forth all
longsuffering, for a pattern to them which should hereafter believe on
Him to life everlasting” (1 Tim 1:16). As the Apostle saith, those
sinners that were dead, possessed with the devil, and the children of
wrath, He hath quickened, delivered, and saved. That He might, even in
the very “ages to come He might show the exceeding riches of His grace
in His kindness toward us,” and that “through Christ Jesus” (Eph 2:7).

Second. It is evident that that which this Man did as a common person
He did it completely and satisfactorily, as appears by the openness, as
I may so call it, which was in the heart of God to Him at His
resurrection and ascension—“Ask of Me,” saith He, “and I shall give
Thee the” very “heathen for Thine inheritance, and the uttermost parts
of the earth for Thy possession” (Psa 2:8). And this was at His
resurrection (Acts 13:33). Whereas, though He had asked, yet if He had
not given a full and complete satisfaction, justice would not have
given Him any thing; for justice, the justice of God, is so pure, that
if it be not completely satisfied in every particular, it giveth
nothing but curses (Gal 3:10).

Third. It is yet far more evident that He hath indeed pleased God in
the behalf of sinners, in that God hath given Him gifts to distribute
to sinners, yea, the worst of sinners, as a fruit of His satisfaction,
and that at His ascension (Psa 68:18). Christ hath so satisfied God,
that He hath given Him all the treasures both of Heaven and earth to
dispose of as He seeth good; He hath so pleased God, that He hath given
Him a name above every name, a sceptre above every sceptre, a crown
above every crown, a kingdom above every kingdom; He hath given Him the
highest place in Heaven, even His own right hand; He hath given Him all
the power of Heaven and earth, and under the earth, in His own hand, to
bind whom He pleaseth, and to set free whom He thinks meet; He hath, in
a word, such a high esteem in the eyes of His Father, that He hath put
into His hands all things that are for the profit of His people, both
in this world and that which is to come; and all this as the fruit of
His faithfulness in doing of His work, as the Mediator of the new
covenant (Phil 2:9; Rev 19:6). Thou hast ascended on high, Thou hast
led captivity captive, Thou hast received gifts—mark, Thou hast
received them—for men, even for the worst of men, for the rebellious
also; and hath sent forth some, being furnished with these gifts; some,
I say, for the work of the ministry, to the edifying of them that are
already called, and also for the calling in of all those for whom He
covenanted with His Father, till all come in the unity of faith, etc.
(Eph 4:8-13).

Fourth. It doth still appear yet far more evident; for will you hear
what the Father Himself saith for the showing of His well-pleasedness
in these two particulars—First, in that He bids poor souls to hear and
to do as Christ would have them (Matt 3:17; Luke 9:35). Secondly, in
that He resolves to make them that turn their backs upon Him, that
dishonour Him, which is done in a very great measure by those that lay
aside His merits done by Himself for justification; I say, He that
resolved to make this His footstool, where He saith, “Sit Thou at My
right hand, until I make Thine enemies Thy footstool” (Psa 110:1). Are
they enemies to Thee? saith God. I will be even with them. Do they
slight Thy merits? Do they slight Thy groans, Thy tears, Thy blood, Thy
death, Thy resurrection and intercession, Thy second coming again in
heavenly glory? I will tear them and rend them; I will make them as
mire in the streets; I will make Thy enemies Thy footstool (Matt 22:44;
Heb 1:13; 10:13). Ay, saith He, and “Thou shalt dash them in pieces
like a potter’s vessel” (Psa 2:9). Look to it you that slight the
merits of the blood of Christ.

Fifth. Again further; yet God will make all the world to know that He
hath been and is well pleased in His Son, in that God hath given, and
will make it appear He hath given, the world to come into His hand; and
that He shall raise the dead, bring them before His judgment-seat,
execute judgment upon them, which He pleaseth to execute judgment on to
their damnation; and to receive them to eternal life whom He doth
favour, even so many as shall be found to believe in His name and
merits (Heb 2). “For as the Father hath life in Himself; so hath He
given to the Son to have life in Himself; and hath given Him authority
to execute judgment also, because He is the Son of man. For the hour is
coming, in the which all that are in the graves shall hear His voice,
and shall come forth; they that have done good, unto the resurrection
of life; and they that have done evil, unto the resurrection of
damnation” (John 5:26-29). Ay, and the worst enemy that Christ hath now
shall come at that day with a pale face, with a quaking heart, and
bended knees, trembling before Him, confessing the glory of His merits,
and the virtue there was in them to save, “to the glory of God the
Father” (Rom 14:11; Phil 2:11).

Much more might be added to discover the glorious perfection of this
Man’s satisfaction; but for you that desire to be further satisfied
concerning this, search the Scriptures, and beg of God to give you
faith and understanding therein; and as for you that slight these
things, and continue so doing, God hath another way to take with you,
even to dash you in pieces like a potter’s vessel; for this hath Christ
received of His Father to do unto you (Rev 2:27).

Thus I have showed you in particular, that the Covenant of Grace of God
is free and unchangeable to men—that is, in that it hath been obtained
for men, and that perfectly, to the satisfying of justice, and taking
all things out of the way that were any ways a hindrance to our
salvation (Col 2:14).

The Covenant of Grace unchangeable; the opposers answered.

The second thing for the discovering of this freeness and constancy of
the Covenant of Grace of God is manifested thus—

First. Whatsoever any man hath of the grace of God, he hath it as a
free gift of God through Christ Jesus the Mediator of this covenant,
even when they are in a state of enmity to Him, whether it be Christ as
the foundation-stone, or faith to lay hold of Him, mark that (Rom
5:8,9; Col 1:21,22). “For by grace are ye saved through faith; and that
not of yourselves,” not for anything in you, or done by you for the
purchasing of it, but “it is the gift of God,” (Eph 2:8) and that
bestowed on you, even when ye “were dead in trespasses and sins” (Eph
2:1,9). Nay, if thou hast so much as one desire that is right, it is
the gift of God; for of ourselves, saith the Apostle, we are not able
to speak a good word, or think a good thought (2 Cor 3:5).

Was it not grace, absolute grace, that God made promise to Adam after
transgression? (Gen 3:15). Was it not free grace in God to save such a
wretch as Manasseh was, who used enchantments, witchcraft, burnt his
children in the fire, and wrought much evil? (2 Chron 33). Was it not
free grace to save such as those were that are spoken of in the 16th of
Ezekiel, which no eye pitied? Was it not free grace for Christ to give
Peter a loving look after he had cursed, and swore, and denied Him? Was
it not free grace that met Paul when he was agoing to Damascus to
persecute, which converted him, and made him a vessel of mercy?

And what shall I say of such that are spoken of in 1 Corinthians 6:9,
10, speaking there of fornicators, idolaters, adulterers, effeminate,
abusers of themselves with mankind, thieves, covetous, drunkards,
revilers, extortioners, the basest of sinners in the world, and yet
were washed, and yet were justified; was it not freely by grace? O
saints, you that are in heaven cry out, “We came hither by grace; and
you that are on the earth, I am sure you cry, If ever we do go thither,
it must be freely by grace!”

Second. In the next place, it appears to be unchangeable in this—1.
Because justice being once satisfied doth not use to call for the debt
again. No; let never such a sinner come to Jesus Christ, and so to God
by Him, and justice, instead of speaking against the salvation of that
sinner, it will say, I am just as well as faithful to forgive him his
sins (1 John 1:9). When justice itself is pleased with a man, and
speaks on his side, instead of speaking against him, we may well cry
out, Who shall condemn? 2. Because there is no law to come in against
the sinner that believes in Jesus Christ; for he is not under that, and
that by right comes in against none but those that are under it. But
believers are not under that—that is, not their Lord, therefore that
hath nothing to do with them; and besides, Christ’s blood hath not only
taken away the curse thereof, but also He hath in His own Person
completely fulfilled it as a public Person in our stead. (Rom 7:1-4).
3. The devil that accused them is destroyed (Heb 2:14,15). 4. Death,
and the grave, and Hell are overcome (1 Cor 15:55; Hosea 13:14). 5.
Sin, that great enemy of man’s salvation, that is washed away (Rev
1:5). 6. The righteousness of God is put upon them that believe, and
given to them, and they are found in it (Phil 3:8-10; Rom 3:22). 7.
Christ is always in Heaven to plead for them, and to prepare a place
for them (Heb 7:24; John 14:1-4). 8. He hath not only promised that He
will not leave us, nor forsake us, but He hath also sworn to fulfill
His promises. O rich grace! O free grace! Lord, who desired Thee to
promise? who compelled Thee to swear? We use to take honest men upon
their bare word, but God, “willing more abundantly to show unto the
heirs of promise the immutability of His counsel,” hath “confirmed it
by an oath: that by two immutable things,” His promise and His oath,
“in which it was impossible for God to lie,” or break either of them,
“we might have a strong consolation, who have fled for refuge to lay
hold upon the hope set before us” (Heb 6:17-18). I will warrant you,
God will never break His oath; therefore we may well have good ground
to hope from such a good foundation as this, that God will never leave
us indeed. Amen.

Third. Not only thus, but, 1. God hath begotten believers again to
Himself, to be His adopted and accepted children, in and through the
Lord Jesus (1 Peter 1:3). 2. God hath prepared a kingdom for them
before the foundation of the world, through Jesus Christ (Matt 25:34).
3. He hath given them an earnest of their happiness while they live
here in this world. “After that ye believed, ye were sealed with that
holy Spirit of promise, which is the earnest of our inheritance until
the redemption of the purchased possession, unto the praise of His
glory,” and that through this Jesus (Eph 1:13,14). [These things are
more fully laid down in that part of the book which containeth the
discourse of the privileges of the new covenant]. 4. If His children
sin through weakness, or by sudden temptation, they confessing of it,
He willingly forgives, and heals all their wounds, reneweth His love
towards them, waits to do them good, casteth their sins into the depths
of the sea, and all this freely, without any work done by men as
men—Not for your own sakes do I do this, O house of Israel, be it known
unto you, saith the Lord, but wholly and alone by the blood of Jesus
(Eze 36:23,23). 5. In a word, if you would see it altogether, God’s
love was the cause why Jesus Christ was sent to bleed for sinners.
Jesus Christ’s bleeding stops the cries of Divine justice; God looks
upon them as complete in Him, gives them to Him as His by right of
purchase. Jesus ever lives to pray for them that are thus given unto
Him. God sends His Holy Spirit into them to reveal this to them, sends
His angels to minister for them; and all this by virtue of an
Everlasting Covenant between the Father and the Son. Thrice happy are
the people that are in such a case!

Nay, further, He hath made them brethren with Jesus Christ, members of
His flesh and of His bones, the spouse of this Lord Jesus; and all to
show you how dearly, how really, how constantly He loveth us, who, by
faith of His operation, have laid hold upon Him. [These things I might
have treated upon more largely].

[Further Arguments and Objections answered].

I shall now lay down a few arguments for the superabundant clearing of
it, and afterwards answer two or three objections that may be made
against it, and so I shall fall upon the next thing.

First. God loves the saints as He loves Jesus Christ; and God loves
Jesus Christ with an eternal love; therefore the saints also with the
same. “Thou hast loved them as Thou has loved Me” (John 17:23).

Second. That love which is God Himself, must needs be everlasting love;
and that is the love wherewith God hath loved His saints in Christ
Jesus; therefore His love towards His children in Christ must needs be
an everlasting love. There is none dare say that the love of God is
mixed with a created mixture; if not, then it must needs be Himself (1
John 4:16). [You must not understand that love in God is a passion as
it is in us; but the love of God is the very essence or nature of God].

Third. That love which is always pitched upon us, in an object as holy
as God, must needs be an everlasting love. Now the love of God was and
is pitched upon us, through an object as holy as God Himself, even our
Lord Jesus; therefore it must needs be unchangeable.

Fourth. If He with whom the Covenant of Grace was made, did in every
thing and condition do even what the Lord could desire or require of
Him, that His love might be extended to us, and that for ever, then His
love must needs be an everlasting love, seeing everything required of
us was completely accomplished for us by Him; and all this hath our
Lord Jesus done, and that most gloriously, even on our behalf;
therefore it must needs be a love that lasts for ever and ever.

Fifth. If God hath declared Himself to be the God that changeth not,
and hath sworn to be immutable in His promise, then surely He will be
unchangeable; and He hath done so; therefore it is impossible for God
to lie, and so for His eternal love to be changeable (Heb 6:13-18).
Here is an argument of the Spirit’s own making! Who can contradict it?
If any object, and say, But still it is upon the condition of
believing—I answer, The condition also is His own free gift, and not a
qualification arising from the stock of nature (Eph 2:8; Phil 1:28,29).
So that here is the love unchangeable; here is also the condition given
by Him whose love is unchangeable, which may serve yet further for a
strong argument that God will have His love unchangeable. Sinner, this
is better felt and enjoyed than talked of.

Objection First. But if this love of God be unchangeable in itself, yet
it is not unchangeably set upon the saints unless they behave
themselves the better. [The first objection].

Answ. As God’s love at the first was bestowed upon the saints without
anything foreseen by the Lord in them, as done by them, Deuteronomy
9:4-6, so He goeth on with the same, Saying, “I will never leave thee
nor forsake thee” (Heb 13:5).

Objection Second. But how cometh it to pass then, that many fall off
again from the grace of the Gospel, after a profession of it for some
time; some to delusions, and some to their own sins again? [The second
objection].

Answ. They are all fallen away, not from the everlasting love of God to
them, but from the profession of the love of God to them. Men may
profess that God loves them when there is no such matter, and that they
are the children of God, when the devil is their father; as it is in
John 8:40-44. Therefore they that do finally fall away from a
profession of the grace of the Gospel, it is, first, because they are
bastards and not sons. Secondly, because as they are not sons, so God
suffereth them to fall, to make it appear that they are not sons, not
of the household of God—“They went out from us, but they were not of
us; for if they had been of us, they would no doubt,” mark that, “no
doubt,” saith he, “they would have continued with us: but they went
out,” from us, “that they might be made manifest that they were not all
of us” (1 John 2:19). And though Hymeneus and Philetus do throw
themselves headlong to Hell, “nevertheless the foundation of God
standeth sure, having this seal, The Lord knoweth them that are His” (2
Tim 2:17-19).

Objection Third. But the Scripture saith that there are some that had
faith, yet lost it, and have made shipwreck of it. [The third
objection]. Now God loves no longer than they believe, as is evident;
for “he that believeth not shall be damned.” So then, if some may have
faith, and yet lose it, and so lose the love of God because they have
lost their faith, it is evident that God’s love is not so immutable as
you say it is to every one that believeth.

Answ. There are more sorts of faith than one that are spoken of in
Scripture—

1. There is a faith that man may have, and yet be nothing, none of the
saints of God, and yet may do great things therewith (1 Cor 13:1-4).

2. There is a faith that was wrought merely by the operation of the
miracles that were done in those days by Christ and his followers—“And
many of the people believed in Him.” How came they by their faith? Why,
by the operation of the miracles that He did among them; for said they,
“When Christ cometh, will He do more miracles than these which this man
hath done?” (John 7:31).

The great thing that wrought their faith in them, was only by seeing
the miracles that He did, John 2:23, which is not that saving faith
which is called the faith of God’s elect, as is evident; for there must
not be only miracles wrought upon outward objects to beget that—that
being too weak a thing—but it must be by the same power that was
stretched out in raising Christ from the dead; yea, the exceeding
greatness of that power (Eph 1:18,19). So there is a believing, being
taken with some marvelous work, visibly appearing to the outward sense
of seeing; and there is a believing that is wrought in the heart by an
invisible operation of the Spirit, revealing the certainty of the
satisfaction of the merits of Christ to the soul in a more glorious
way, both for certainty and for durableness, both as to the promise and
the constancy of it (Matt 16:17, 18).

3. There is a faith of a man’s own, of a man’s self also; but the faith
of the operation of God, in Scripture, is set in opposition to that,
for, saith He, you are saved by grace, “through faith, and that not of
yourselves,” of your own making, but that which is the free gift of God
(Eph 2:8).

4. We say there is an historical faith—that is, such as is begotten by
the co-operation of the Spirit with the Word.

5. We say there is a traditional faith—that is, to believe things by
tradition, because others say they believe them; this is received by
tradition, not by revelation, and shall never be able to stand, neither
at the day of death, nor at the day of judgment; though possibly men,
while they live here, may esteem themselves and states to be very good,
because their heads are filled full of it.

6. There is a faith that is called in Scripture a dead faith, the faith
of devils, or of the devil; they also that have only this, they are
like the devil, and as sure to be damned as he, notwithstanding their
faith, if they get no better into their hearts; for it is far off from
enabling of them to lay hold of Jesus Christ, and so to put Him on for
eternal life and sanctification, which they must do if ever they be
saved (James 2:19,26).

But all these are short of the saving faith of God’s elect, as is
manifest; I say, first, Because these may be wrought, and not by that
power so exceedingly stretched forth. Secondly, Because these are
wrought, partly, (1.) By the sense of seeing—namely, the miracles—not
by hearing; and, (2.) The rest is wrought by a traditional or
historical influence of the words in their heads, not by a heavenly,
invisible, almighty, and saving operation of the Spirit of God in their
hearts.

7. I do suppose also that there is a faith that is wrought upon men
through the influence of those gifts and abilities that God gives
sometimes to those that are not His own by election, though by
creation; my meaning is, some men, finding that God hath given them
very great gifts and abilities,—as to the gifts of preaching, praying,
working miracles, or the like—I say, therefore do conclude that God is
their Father, and they are His children; the ground of which confidence
is still begotten, not by the glorious operation of the Spirit, but by
a considering of the great gifts that God hath bestowed upon them as to
the things before-mentioned. As thus, (1.) the poor soul considers how
ignorant it was, and now how knowing it is. (2.) Considering how vain
it formerly was, and also now how civil it is, presently makes this
conclusion—Surely God loves me, surely He hath made me one of His, and
will save me. This is now a wrong faith, as is evident, in that it is
placed upon a wrong object; for mark, this faith is not placed
assuredly on God’s grace alone, through the blood and merits of Christ
being discovered effectually to the soul, but upon God through those
things that God hath given it, as of gifts, either to preach, or pray,
or do great works, or the like, which will assuredly come to nought as
sure as God is in Heaven, if no better faith and ground of faith be
found out for thy soul savingly to rest upon.

As to the second clause of the objection, which runs to this effect,
God loves men upon the account of their believing, I answer, that God
loves men before they believe; He loves them, He calls them, and gives
them faith to believe—“But God, who is rich in mercy, for His great
love wherewith He loved us,” when? when we believed, or before? “even
when we were dead in sins,” and so, far off from believers, “hath
quickened us together with” Christ, “by grace ye are saved” (Eph
2:4,5).

Now, also, I suppose that thou wilt say in thy heart, I would you would
show us then what is saving faith; which thing it may be I may touch
upon a while hence, in the next thing that I am to speak unto. O they
that have that are safe indeed!

SECOND. WHO AND HOW MEN ARE ACTUALLY BROUGHT INTO THE NEW COVENANT.


The SECOND thing that I am to speak unto is this—WHO they are that are
actually brought into this free and unchangeable grace; and also HOW
they are brought in.

Answ. Indeed, now we come to the pinch of the whole discourse; and if
God do but help me to run rightly through this, as I do verily believe
He will, I may do thee, reader, good, and bring glory to my God.

The question containeth these two branches—FIRST. Who are brought in;
SECOND. How they are brought in.

[FIRST. Who are brought in?] The first is quickly answered—“Christ
Jesus came into the world to save sinners,” Jewish sinners, Gentile
sinners, old sinners, young sinners, great sinners, the chiefest of
sinners. Publicans and harlots—that is, whores, cheaters, and
exactors—shall enter into the Kingdom of Heaven (1 Tim 1:15; Rom
5:7-11; 1 Cor 6:9,11; Matt 21:31). “For I come not,” saith Christ, “to
call the righteous, but sinners to repentance” (Mark 2:17).

A sinner in the Scripture is described in general to be a transgressor
of the law—“Whosoever commiteth sin, transgresseth the law; for sin is
the transgression of the law” (1 John 3:4). But particularly; they are
described in a more particular way, as, 1. Such as in whom dwelleth the
devil (Eph 2:2,3). 2. Such as will do the service of him (John 8:44).
3. Such as are enemies to God (Col 1:21) 4. Such as are drunkards,
whoremasters, liars, perjured persons, covetous, revilers,
extortionists, fornicators, swearers, possessed with devils, thieves,
idolaters, witches, sorcerers, conjurors, murderers, and the like (1
Cor 6:9,10; 2 Chron 33:1-13; Acts 2:36,37; 9:1-6; 19:9; 1 Tim 1:14-16).
These are sinners, and such sinners that God hath prepared Heaven,
happiness, pardon of sin, and an inheritance of God, with Christ, with
saints, with angels, if they do come in and accept of grace, as I might
prove at large; for God’s grace is so great, that if they do come to
Him by Christ, presently all is forgiven them; therefore never object
that thy sins are too great to be pardoned; but come, taste and see how
good the Lord is to any whosoever come unto Him.

[SECOND.] The second thing is, How are these brought into this
Everlasting Covenant of Grace?

Answ. When God doth in deed and in truth bring in a sinner into this
most blessed covenant, [Come to the Touchstone, sinner]. for so it is,
He usually goeth this way—

First. He slays or kills the party to all things besides Himself, and
His Son Jesus Christ, and the comforts of the Spirit. For the clearing
of this I shall show you, 1. With what God kills; 2. How God kills; 3.
To what God kills those whom He makes alive in Jesus Christ.

1. [What God kills]. When God brings sinners into the Covenant of
Grace, He doth first kill them with the Covenant of Works, which is the
moral law, or Ten Commandments. This is Paul’s doctrine, and also
Paul’s experience. It is his doctrine where he saith, “The ministration
of death, written and engraven in stones—the ministration of
condemnation,” which is the law, in that place called the letter,
“killeth” (2 Cor 3:6-9). The letter, saith he, killeth; or the law, or
the ministration of death, which in another place is called “the voice
of words” (Heb 12:19), because they have no life in them, but rather
death and damnation, through our inability to fulfill them, doth kill
(Rom 8:3; 2 Cor 6). It is his experience where he saith, “I was alive”
that is, to my own things, “without the law once,” that is, before God
did strike him dead by it, “but when the commandment came,” that is, to
do and exercise its right office on me, which was to kill me, then “sin
revived, and I died,” and I was killed. “And the commandment,” or the
law, “which was ordained to” be unto “life, I found to be unto death.
For sin, taking occasion by the commandment, deceived me, and by it
slew me” (Rom 7:9-11).

2. But how doth God kill with this law, or covenant?

1. By opening to the soul the spirituality of it—“The law is
spiritual,” saith he, “but I am carnal, sold under sin” (Rom 7:14). Now
the spirituality of the law is discovered this way—

(1.) By showing to the soul that every sinful thought is a sin against
it. Ay, sinner, when the law doth come home indeed upon thy soul in the
spirituality of it, it will discover such things to thee to be sins
that now thou lookest over and regardest not; that is a remarkable
saying of Paul when he saith, “Sin revived, and I died.” Sin revived,
saith he; as if he had said, Those things that before I did not value
nor regard, but looked upon them to be trifles, to be dead, and
forgotten; but when the law was fastened on my soul, it did so raise
them from the dead, call them into mind, so muster them before my face,
and put such strength into them, that I was overmastered by them, by
the guilt of them. Sin revived by the commandment, or my sins had
mighty strength, life, and abundance of force upon me because of that,
insomuch that they killed me (Matt 5:28).

(2.) It showeth that every such sin deserveth eternal damnation.
Friends, I doubt there be but few of you that have seen the
spirituality of the law of works. But this is one thing in which it
discovereth its spirituality, and this is the proper work of the Law.

(3.) God, with a discovery of this, doth also discover His own Divine
and infinite justice, of which the law is a description, which backs
what is discovered by the law, and that by discovering of its purity
and holiness to be so Divine, so pure, so upright, and so far of from
winking at the least sin, that He doth by that law, without any favour,
condemn the sinner for that sin (Gal 3:10). Now, when He hath brought
the soul into this praemunire,13 into this puzzle, then,

2. He showeth to the soul the nature and condition of the law as to its
dealings with, or forbearing of, the sinner that hath sinned against
it; which is to pass an eternal curse upon both soul and body of the
party so offending, saying to him, Cursed be the man that continueth
not in everything that is written in the Book of the Law to do it; for,
saith the law, this is my proper work; first, to show thee thy sins;
and when I have done that, then, in the next place, to condemn thee for
them, and that without all remedy, as from ME, or anything within my
bounds, for I am not to save any, to pardon any—nay, not to favour any
in the least thing that have sinned against me; for God did not send me
to make alive, but to discover sin, and to condemn for the same. Now,
so soon as this is presented to thy conscience, in the next place, the
Lord also by this law doth show that now there is no righteous act
according to the tenor of that covenant that can replieve him, or take
him off from all this horror and curse that lies upon him; because that
is not an administration of pardon, as I said before, to forgive the
sin, but an administration of damnation, because of transgression. O,
the very discovery of this striketh the soul into a deadly swoon, even
above half dead! But when God doth do the work indeed, He doth, in the
next place, show the soul that he is the man that is eternally under
this covenant by nature, and that it is he that hath sinned against
this law, and doth by right deserve the curse and displeasure of the
same, and that all that ever he can do will not give satisfaction to
that glorious justice that did give this law; holy actions, tears of
blood, selling all, and giving it to the poor, or whatever else can be
done by thee, it comes all short and is all to no purpose (Phil 3). I
will warrant him, he that seeth this, it will kill him to that which he
was alive unto before, though he had a thousand lives. Ah, sinners,
sinners, were you but sensible indeed of the severity and truth of
this, it would make you look about you to purpose! O, how would it make
you strive to stop at that that now you drink down with delight! How
many oaths would it make you bite asunder! Nay, it would make you bite
your tongues to think that they should be used as instruments of the
devil to bring your souls into such an unspeakable misery; then also we
should not have you hang the salvation of your souls upon such slender
pins as now you do; no, no; but you would be in another mind then. O,
then we should have you cry out, I must have Christ; what shall I do
for Christ? how shall I come at Christ? Would I was sure, truly sure of
Christ. My soul is gone, damned, cast away, and must for ever burn with
the devils, if I do not get precious Jesus Christ!

3. In the next place, when God hath done this, then He further shows
the soul that that covenant which it is under by nature is distinct
from the Covenant of Grace; and also they that are under it are by
nature without any of the graces which they have that are under the
Covenant of Grace; as, (1.) That it hath no faith (John 16:9). (2.) No
hope (Eph 2:12). Nor none of the Spirit to work these things in it by
nature. (4.) Neither will that covenant give to them any peace with
God. (5.) No promise of safeguard from His revenging law by that
covenant. (6.) But lieth by nature liable to all the curses, and
condemnings, and thunderclaps of this most fiery covenant. (7.) That it
will accept of no sorrow, no repentance, no satisfaction, as from thee.
(8.) That it calls for no less than the shedding of thy blood. (9.) The
damnation of thy soul and body. (10.) And if there be anything
proffered to it by thee, as to the making of it amends, it throws it
back again as dirt in thy face, slighting all that thou canst bring.

Now, when the soul is brought into this condition, then it is indeed
dead, killed to that to which it was once alive. And therefore,

3. In the next place, to show you to what it is killed: and that is,

1. To sin. O, it dares not sin! it sees Hell-fire is prepared for them
that sin, God’s justice will not spare it if it live in sin; the Law
will damn it if it live in sin; the devil will have it if it follows
its sins. [Here I am speaking of one that is effectually brought in].
O, I say, it trembles at the very thoughts of sin! Ay, if sin do but
offer to tempt the soul, to draw away the soul from God, it cries, it
sighs, it shunneth the very appearance of sin, it is odious unto it. If
God would but serve you thus that love your pleasures, you would not
make such a trifle of sin as you do.

2. It is killed to the Law of God as it is the Covenant of Works. O,
saith the soul, the law hath killed me to itself, “I through the law am
dead to the law” (Gal 2:19). The law is another thing than I did think
it was. I thought it would not have been so soul-destroying, so damning
a law! I thought it would not have been so severe against me for my
little sins, for my playing, for my jesting, for my dissembling,
quarreling, and the like. I had some thoughts, indeed, that it would
hew great sinners, but let me pass! and though it condemned great
sinners, yet it would pass me by! But now, would I were free from this
covenant, would I were free from this law! I will tell thee that a soul
thus worked upon is more afraid of the Covenant of Works than he is of
the devil; for he sees it is the law that doth give him up into his
hands for sin; and if he was but clear from that, he should not greatly
need to fear the devil. O, now every particular command tears the caul
of his heart; now every command is a great gun well charged against his
soul; now he sees he had as good run into a fire to keep himself from
burning, as to run to the law to keep himself from damning; and this he
sees really, ay, and feels it too, to his own sorrow and perplexity. 14

3. The soul also now is killed to his own righteousness, and counts
that but dung, but dross, not worth the dirt hanging on his shoes. O!
then, says he, thou filthy righteousness! how hast thou deceived me!
How hast thou beguiled my poor soul! (Isa 64:6). How did I deceive
myself with giving of a little alms; with abstaining from some gross
pollutions; with walking in some ordinances, as to the outside of them!
How hath my good words, good thinkings, good meanings, as the world
calls them, deceived my ignorant soul! I want the righteousness of
faith, the righteousness of God; for I see now there is no less will do
me any good.

4. It is also killed to its own faith, its notion of the Gospel, its
own hope, its own repentings, its own promises and resolutions, to its
own strength, its own virtue, or whatsoever it had before. Now, saith
the soul, that faith I thought I had, it is but fancy; that hope I
thought I had, I see it is by hypocritical, but vain and groundless
hope. [These things would be too tedious to enlarge upon]. Now the soul
sees it hath by nature no saving faith, no saving hope, no grace at all
by nature, by the first covenant. Now it crieth out, How many promises
have I broken! and how many times have I resolved in vain, when I was
sick at such a time, and in such a strait at such a place! Indeed, I
thought myself a wise man once, but I see myself a very fool now. O,
how ignorant am I of the Gospel now, and of the blessed experience of
the work of God on a Christian heart! In a word, it sees itself beset
by nature with all evil, and destitute of all good, which is enough to
kill the stoutest, hardest-hearted sinner that ever lived on the earth.
O, friends, should you be plainly dealt withal by this discovery of the
dealing of God with a sinner when He makes him a saint, and would
seriously try your selves thereby, as God will try you one day, how few
would there be found of you to be so much as acquainted with the work
of God in the notion, much less in the experimental knowledge of the
same! And indeed, God is fain to take this way with sinners, thus to
kill them with the old covenant to all things below a crucified Christ.

Six reasons of this discourse.

1. Because otherwise there would be none in the world that would look
after this sweet Jesus Christ. There are but a few that go to Heaven in
all, comparatively; and those few God is fain to deal with them in this
manner, or else His Heaven, His Christ, His glory, and everlasting
happiness must abide by themselves, for all sinners. Do you think that
Manasseh would have regarded the Lord, had He not suffered his enemies
to have prevailed against him? (2 Chron 33:1-16). Do you think that
Ephraim would have looked after salvation, had not God first confounded
him with the guilt of the sins of his youth? (Jer 31:18). What do you
think of Paul? (Acts 9:4-6). What do you think of the jailer? (Acts
16:30-32). What do you think of the three thousand? (Acts 2:36,37). Was
not this the way that the Lord was fain to take to make them close in
with Jesus Christ? Was He not fain to kill them to everything below a
Christ, that were driven to their wits’ ends, insomuch that they were
forced to cry out, “What shall we do to be saved?” I say, God might
have kept Heaven and happiness to Himself, if He should not go this way
to work with sinners. O stout-hearted rebels! O tender-hearted God!

2. Because then, and not till then, will sinners accept of Jesus Christ
on God’s terms. So long as sinners can make a life out of anything
below Christ, so long they will not close with Christ without
indenting; 15

But when the God of Heaven hath killed them to everything below Himself
and His Son, then Christ will down on any terms in the world. And,
indeed, this is the very reason why sinners, when they hear of Christ,
yet will not close in with Him; there is something that they can take
content in besides Him. The prodigal, so long as he could content
himself with the husks that the swine did eat, so long he did keep him
away from his father’s house; but when he could get no nourishment
anywhere on this side of his father’s house, then saith he, and not
till then, “I will arise, and go to my father,” etc.

I say, this is the reason, therefore, why men come no faster, and close
no more readily, with the Son of God, but stand halting and indenting
16 about the terms they must have Christ upon; for, saith the drunkard,
I look on Christ to be worth the having; but yet I am not willing to
lose ALL for him; all but my pot, saith the drunkard; and all but the
world, saith the covetous. I will part with anything but lust and
pride, saith the wanton. But if Christ will not be had without I
forsake all, cast away all, then it must be with me as it was with the
young man in the Gospel, such news will make me sorry at the very
heart.

But now, when a man is soundly killed to all his sins, to all his
righteousness, to all his comforts whatsoever, and sees that there is
no way but the devil must leave him, but he must be damned in Hell if
he be not clothed with Jesus Christ; O, then, saith he, give me Christ
on any terms, whatsoever He cost; though He cost me friends, though He
cost me comforts, though He cost me all that ever I have; yet, like the
wise merchant in the Gospel, they will sell all to get that pearl. I
tell you, when a soul is brought to see its want of Christ aright, it
will not be kept back; father, mother, husband, wife, lands, livings,
nay, life and all, shall go rather than the soul will miss of Christ.
Ay, and the soul counteth Christ a cheap Saviour if he can get him upon
any terms; now the soul indents17 no longer. Now, Lord, give me Christ
upon any terms, whatsoever He cost; for I am a dead man, a damned man,
a castaway, if I have not Christ. What say you, O you wounded sinners?
Is not this true as I have said? Would you not give ten thousand
worlds, if you had so many, so be you might be well assured that your
sins shall be pardoned, and your souls and bodies justified and
glorified at the coming of the Lord Jesus Christ?

3. The Lord goeth this way for this reason also, that it might make the
soul sensible what it cost Christ to redeem it from death and Hell.
When a man cometh to feel the sting and guilt of sin, death and Hell
upon his conscience, then, and not till then, can he tell what it cost
Christ to redeem sinners. O! saith the soul, if a few sins are so
terrible, and lay the soul under such wrath and torment, what did
Christ undergo, who bare the sins of thousands and thousands, and all
at once?

This also is one means to make souls tender of sin (it is the burned
child that feareth the fire), to make them humble in a sense of their
own vileness, to make them count everything that God giveth them a
mercy, to make much of the least glimpse of the love of God, and to
prize it above the whole world. O sinners, were you killed indeed [to
sin], then Heaven would be Heaven, and Hell would be Hell indeed; but
because you are not wrought upon in this manner, therefore you count
the ways of God as bad as a good man counteth the ways of the devil,
and the ways of the devil and Hell as good as a saint doth count the
ways of God.

4. Again, God is fain to go this way, and all to make sinners make sure
of Heaven. So long as souls are senseless of sin, and what a damnable
state they are in by nature, so long they will even dally with the
Kingdom of Heaven and the salvation of their own poor souls; but when
God cometh and showeth them where they are, and what it is like to
become of them if they miss of the crucified Saviour, O, then, saith
the soul, would I were sure of Jesus; what shall I do to get assurance
of Jesus? And thus is God forced, as I may say, to whip souls to Jesus
Christ, they being so secure, so senseless, and so much their own
enemies, as not to look out after their own eternal advantage.

5. A fifth reason why God doth deal thus with sinners it is, because He
would bring Christ and the soul together in a right way. Christ and
sinners would never come together in a beloved posture, they would not
so suitably suit each other, if they were not brought together this
way, the sinner being killed. O, when the sinner is killed, and indeed
struck dead to everything below a naked Jesus, how suitably then doth
the soul and Christ suit one with another. Then here is a naked sinner
for a righteousness Jesus, a poor sinner to a rich Jesus, a weak sinner
to a strong Jesus, a blind sinner to a seeing Jesus, an ignorant,
careless sinner to a wise and careful Jesus. O, how wise is God in
dealing thus with the sinner! He strips him of his own knowledge, that
He may fill him with Christ’s; He killeth him for taking pleasure in
sin, that he may take pleasure in Jesus Christ, etc.

6. God goeth this way with sinners, because He would have the glory of
their salvation. Should not men and women be killed to their own
things, they would do sacrifice unto them, and instead of saying to the
Lamb, “THOU ART WORTHY,” they would say their own arm, their own right
hand hath saved them; but God will cut off boasting from ever entering
within the borders of eternal glory; for He is resolved to have the
glory of the beginning, the middle, and the end; of the contriving, and
saving, and giving salvation to them that enter in to the joys of
everlasting glory (Rom 3:27; Eph 2:8,9; Titus 3:5; Rev 5:9). “That they
might be called trees of righteousness, the planting of the LORD, that
He might be glorified” (Isa 61:3). I might have run through many things
as to this; but I shall pass them, and proceed.

Second. Now, the soul being thus killed to itself, [The soul that hath
the right work of God upon its heart, is not only killed to itself, but
also made alive to Christ]. its sins, its righteousness, faith, hope,
wisdom, promises, resolutions, and the rest of its things which it
trusted in by nature; in the next place, it hath also given unto it a
most glorious, perfect, and never-fading life, which is—

1. A life imputed to it, yet so really, that the very thought of it in
the soul hath so much operation and authority, especially when the
mediation of it is mixed with faith, as to make it, though condemned by
the law, to triumph, and to look its enemies in the face with comfort,
notwithstanding the greatness of the multitude, the fierceness of their
anger, and the continuation of their malice, be never so hot against
it.

This imputed life—for so it is—is the obedience of the Son of God as
His righteousness, in His suffering, rising, ascending, interceding,
and so consequently triumphing over all the enemies of the soul, and
given to me, as being wrought on purpose for me. So that, is there
righteousness in Christ? that is mine. Is there perfection in that
righteousness? that is mine. Did He bleed for sin? it was for mine.
Hath He overcome the law, the devil, and Hell? the victory is mine, and
I am counted the conqueror, nay, more than a conqueror, through Him
that hath loved me. And I do count this a most glorious life; for by
this means it is that I am, in the first place, proclaimed both in
Heaven and earth guiltless, and such an one who, as I am in Christ, am
not sinner, and so not under the law, to be condemned, but as holy and
righteous as the Son of God Himself, because He Himself is my holiness
and righteousness, and so likewise having by this all things taken out
of the way that would condemn me.

Sometimes I bless the Lord my soul hath had the life that now I am
speaking of, not only imputed to me, but the very glory of it upon my
soul; for, upon a time, when I was under many condemnings of heart, and
feared, because of my sins, my soul would miss of eternal glory,
methought I felt in my soul such a secret motion of this—Thy
righteousness is in Heaven, together with the splendour and shining of
the Spirit of Grace in my soul, which gave me to see clearly that my
righteousness by which I should be justified from all that could
condemn, was the Son of God Himself in His own Person, now at the right
hand of His Father representing me complete before the Mercy-seat in
His Ownself; so that I saw clearly that night and day, wherever I was,
or whatever I was a doing, still there was my righteousness just before
the eyes of Divine glory; so that the Father could never find fault
with me for any insufficiency that was in my righteousness, seeing it
was complete; neither could He say, Where is it? because it was
continually at His right hand. 18

Also, at another time, having contracted guilt upon my soul, and having
some distemper of body upon me, I supposed that death might now so
seize upon as to take me away from among men; then, thought I, what
shall I do now? is all right with my soul? Have I the right work of God
on my soul? Answering myself, “No, surely”; and that because there were
so many weaknesses in me; yes, so many weaknesses in my best duties.
For, thought I, how can such an one as I find mercy, whose heart is so
ready to evil, and so backward to that which is good, so far as it is
natural. Thus musing, being filled with fear to die, these words come
in upon my soul, “Being justified freely by His grace through the
redemption that is in Christ Jesus” (Rom 3:24). As if God had said,
Sinner, thou thinkest because that thou hast had so many infirmities
and weaknesses in thy soul while thou hast been professing of Me,
therefore now there can be no hopes of mercy; but be it known unto
thee, that it was not anything done by thee at the first that moved Me
to have mercy upon thee: neither is it anything that is done by thee
now that shall make me either accept or reject thee. Behold My Son, who
standeth by Me, He is righteous, He hath fulfilled My Law, and given me
good satisfaction; on Him, therefore, do I look, and on thee only as
thou art in Him; and according to what He hath done, so will I deal
with thee. This having stayed my heart, and taken off the guilt through
the strength of its coming on my soul, anon after came in that word as
a second testimony—“Who hath saved us, and called us with an holy
calling, not according to our works,” of righteousness which we have
done, “but according to His own purpose and grace, which was given us
in Christ Jesus before the world began” (2 Tim 1:9). And thus is the
sinner made alive from the dead, being justified by grace through the
righteousness of Christ, which is unto all and upon all them that
believe, according to the Scriptures—“And the life which I now live—it
is by the faith of the Son of God, who loved me, and gave Himself for
me” (Gal 2:20). “I lay down my life for the sheep.” “I am come that
they might have life, and that they might have it more abundantly”
(John 10:10,15). “For if, when we were enemies, we were reconciled to
God by the death of His Son, much more, being reconciled, we shall be
saved by His life. That as sin hath reigned unto death, even so might
grace reign through righteousness unto eternal life by Jesus Christ our
Lord” (Rom 5:10,21).

2. This life is not only imputed to him that is wrought on by the
Spirit of Grace—that is, not only counted his, but also there is put
into the soul an understanding, enlightened on purpose to know the
things of God, which is Christ and His imputed righteousness (1 John
5:20) which it never thought of nor understood before (1 Cor 2:9-11).
Which understanding being enlightened and made to see such things that
the soul cannot be contented without it lay hold of and apply Christ
unto itself so effectually; I say, that the soul shall be exceedingly
revived in a very heavenly measure with the application of this imputed
righteousness; for thereby it knoweth it shall find God speaking peace
to itself, with a fatherly affection, saying, “Be of good cheer, thy
sins are forgiven thee”; the righteousness of My Son I bestow upon
thee; “For what the law could not do, in that it was weak through
thee,” thy “flesh,” “I have sent forth My only Son, and have condemned”
thy sins in His flesh (Rom 8:3). And though thou hast gone astray like
a lost sheep, yet on Him I have laid thine iniquities; and though thou
thereby didst undo and break thyself for ever, yet by His stripes I
have healed thee. Thus, I say, the Lord causeth the soul by faith to
apply that which He doth by grace impute unto it, for thus every soul
more or less is dealt withal; the soul being thus enlightened, thus
quickened, thus made alive from that dead state it was in before, or at
least having the beginnings of this life, it hath these several
virtuous advantages, which they have not that are dead in their sins
and trespasses, and under the law—

[Advantages possessed by the quickened].

First. It seeth what a sad condition all men by nature are in, they
being in that state which itself was in but a while since; but now by
grace it is a beginning to scrabble 19 out of it; now it seeth “the
whole world lieth in wickedness,” and so liable to eternal vengeance,
because of their wickedness (1 John 5:19). Ah, friends, let me tell
you, though you may be ignorant of your state and condition, yet the
poor, groaning, hungering saints of God do see what a sad, woeful,
miserable state you are in, which sometimes makes them tremble to think
of your most lamentable latter end, your dying so, and also to fly the
faster to their Lord Jesus, for very fear that they also should be
partakers of that most doleful doom. [Like as the children of Israel,
who fled for fear when the ground opened its mouth to swallow up Korah
and his company]. And this it hath by virtue of its own experience,
knowing itself was but awhile ago in the same condition, under the same
condemnation. O! there is now a hearth blessing of God that ever He
should show to it its sad condition, and that He should incline its
heart to seek after a better condition. O blessed be the Lord! saith
the soul, that ever He should awaken me, stir up me, and bring me out
of that sad condition that I once with them was in (Psa 103:1-3). It
makes also the soul to wonder to see how foolishly and vainly the rest
of its neighbours do spend their precious time, that they should be so
void of understanding, so forgetful of their latter end, so senseless
of the damning nature of their sins. O that their eyes were but
enlightened to see whereabouts they are! surely they would be of
another mind than they are now in. Now, the soul wonders to see what
slender pins those poor creatures do hang the stress of the eternal
salvation of their souls upon. O! methinks, saith the soul, it makes me
mourn to see that some should think that they were born Christians; and
others, that their baptism makes them so; 20 others depend barely upon
a traditional, historical faith, which will leave their souls in the
midst of perplexity. That they should trust to such fables, fancies,
and wicked sleights of the devil, as their good doings, their good
thinkings, their civil walking and living with the world. O miserable
profession, and the end thereof will be a miserable end!

But now, when the souls is thus wrought upon, it must be sure to look
for the very gates of Hell to be set open against it with all their
force and might to destroy it. Now Hell rageth, the devil roareth, and
all the world resolveth to do the best they can to bring the soul again
into bondage and ruin. Also, the soul shall not want enemies, even in
its own heart’s lust, [But this is but for the exercise of his faith.]
as covetousness, adultery, blasphemy, unbelief, hardness of heart,
coldness, half-heartedness, ignorance, with an innumerable company of
attendants, hanging, like so many blocks, at its heels, ready to sink
it into the fire of Hell every moment, together with strange
apprehensions of God and Christ, as if now they were absolutely turned
to be its enemies, which maketh it doubt of the certainty of its
salvation; for you must understand, that though a soul may in reality
have the righteousness of the Son of God imputed to it, and also some
faith in a very strong manner to lay hold upon it, yet at another time,
through temptation, they may fear and doubt again, insomuch that the
soul may be put into a very great fear lest it should return again into
the condition it once was in (Jer 32:40). O, saith the soul, when I
think of my former state, how miserable it was, it makes me tremble;
and when I think that I may fall into that condition again, how sad are
the thoughts of it to me! I would not be in that condition again for
all the world. And this fear riseth still higher and higher, as the
soul is sensible of Satan’s temptations, or of the working of its own
corruptions. Ah! these filthy lusts, these filthy corruptions. O that I
were rid of them, that they were consumed in a moment, that I could be
quite rid of them, they do so disturb my soul, dishonour my God, so
defile my conscience, and sometimes so weaken my hands in the way of
God, and my comforts in the Lord; O how glad should I be if I might be
stripped of them (Rom 7:24). Which fear puts the soul upon flying to
the Lord by prayer for the covering of His imputed righteousness, and
for strength against the devil’s temptations and its own corruptions;
that God would give down His Holy Spirit to strengthen it against the
things that do so annoy its soul, and so discourage it in its way, with
a resolution, through grace, never to be contented while [until] it
doth find in itself a triumphing over it, by faith in the blood of a
crucified Jesus.

Second. The soul that hath been thus killed by the Law to the things it
formerly delighted in, now, O now, it cannot be contented with that
slender, groundless faith and hope that once it contented itself
withal. No, no; but now it must be brought into the right saving
knowledge of Jesus Christ, now it must have Him discovered to the soul
by the Spirit, now it cannot be satisfied because such and such do tell
it is so. No; but now it will cry out, Lord, show me continually, in
the light of Thy Spirit, through Thy Word, that Jesus that was born in
the days of Caesar Augustus, when Mary, a daughter of Judah, went with
Joseph to be taxed at Bethlehem, that He is the very Christ. Lord, let
me see it in the light of Thy Spirit, and in the operation thereof; and
let me not be contented without such a faith that is so wrought even by
the discovery of His birth, crucifying, death, blood, resurrection,
ascension, intercession, and second—which is His personal—coming again,
that the very faith of it may fill my soul with comfort and holiness.
And O, how afraid the soul is lest it should fall short of this faith,
and of the hope that is begotten by such discoveries as these are! For
the soul knoweth that if it hath not this, it will not be able to stand
either in death or judgment; and therefore, saith the soul, Lord,
whatever other poor souls content themselves withal, let me have that
which will stand me in stead, and carry me through a dangerous world;
that may help me to resist a cunning devil; that may help me to suck
true soul-satisfying consolation from Jesus Christ through Thy
promises, by the might and power of Thy Spirit. And now, when the poor
soul at any time hath any discovery of the love of God through a
bleeding, dying, risen, interceding Jesus, because it is not willing to
be deceived, O, how wary [But this may be its temptation, taking place
through the timorousness of the soul]. is it of closing with it, for
fear it should not be right, for fear it should not come from God!
Saith the soul, Cannot the devil give one such comfort I trow? Cannot
he transform himself thus into an angel of light? So that the soul,
because that it would be upon a sure ground, cries out, Lord, show me
Thy salvation, and that not once or twice, but, Lord, let me have Thy
presence continually upon my heart, today, and tomorrow, and every day.
For the soul, when it is rightly brought from under the Covenant of
Works, and planted into the Covenant of Grace, then it cannot be,
unless it be under some desperate temptation, contented without the
presence of God, teaching, comforting, establishing, and helping of the
soul to grow in the things of the Lord Jesus Christ; because it knoweth
that if God hath but withdrawn His presence in any way from it, as He
doth do sometimes for a while, that then the devil will be sure to be
near at hand, working with his temptations, trying all ways to get the
soul into slavery and sin again; also the corrupt principle, that will
be joining and combining with the Wicked One, and will be willing to be
a co-partner with him to bring the soul into mischief; which puts a
soul upon an earnest, continual panting after more of the
strengthening, preserving, comforting, and teaching presence of God,
and for strong supplies of faith, that it may effectually lay hold on
him.

Third. The soul is quickened so that it is not satisfied now without it
do in deed and in truth partake of the peace of God’s elect; now it is
upon the examination of the reality of its joy and peace. Time was
indeed that anything would serve its turn, any false conceits of its
state to be good; but now all kind of peace will not serve its turn,
all kind of joy will not be accepted with it; now it must joy in God
through Jesus Christ; now its peace must come through the virtues of
the blood of Christ speaking peace to the conscience by taking away
both the guilt and filth of sin by that blood; also by showing the soul
its free acceptance with God through Christ, He hath completely
fulfilled all the conditions of the first covenant, and freely placed
it into the safety of what He hath done, and so presents the soul
complete and spotless in the sight of God through His obedience. Now, I
say, he hath “peace through the blood of His Cross,” and sees himself
reconciled to God by the death of His Son, or else his comfort will be
questioned by him (Col 1:20,21). It is not every promise as cometh now
upon his heart that will serve his turn, no, but he must see whether
the babe Jesus be presented to the soul in and through that promise.
Now if the babe leap in his womb, as I may so say, it is because the
Lord’s promise sounds aloud in his heart, coming to him big with the
love and pardoning grace of God in Jesus Christ; I say, this is the
first and principal joy that the soul hath that is quickened and
brought into the Covenant of Grace.

Fourth. Now the man finds heavenly sanctification wrought in his soul
through the most precious blood of the Man whose name is Jesus
Christ—“Jesus, that He might sanctify the people with His own blood,
suffered without the gate.” Now the souls finds a change in the
understanding, in the will, in the mind, in the affections, in the
judgment, and also in the conscience; through the inward man a change,
and through the outward man a change, from head to foot, as we use to
say, “for he that is in Christ,” and so in this Covenant of Grace, “is
a new creature,” or hath been twice made—made, and made again (2 Cor
5:17). O, now the soul is resolved for Heaven and Glory; now it crieth
out, Lord, if there be a right eye that is offensive to Thee, pluck it
out; or a right foot, cut it off; or a right hand, take it from me. Now
the soul doth begin to study how it may honour God, and bring praise to
Him. Now the soul is for a preparation for the second coming of Christ,
endeavouring to lay aside everything that may hinder; and for the
closing in with those things that may make it in a beloved posture
against that day.

Fifth. And all this is from a Gospel spirit, and not from a legal,
natural principle, for the soul hath these things as the fruits and
effects of its being separated unto the Covenant of Grace, and so now
possessed with that Spirit that doth attend, yea, and dwell in them
that are brought into the Covenant of Grace from under the old
covenant; I say, these things do spring forth in the soul from another
root and stock than any of the actings of other men do; for the soul
that is thus wrought upon is as well dead to the law and the
righteousness thereof—as the first covenant—as well as to its sins.

Sixth. Now the soul begins to have some blessed experience of the
things of God, even of the glorious mysteries of the Gospel.

1. Now it knoweth the meaning of those words, “My flesh is meat indeed,
and My blood is drink, indeed,” and that by experience; for the soul
hath received peace of conscience through that blood, by the effectual
application of it to the soul (John 6:55). First, by feeling the guilt
of sin die off from the conscience by the operation thereof. Secondly,
By feeling the power thereof to take away the curse of the law.
Thirdly, By finding the very strength of Hell to fail when once the
blood of that Man Jesus Christ is received in reality upon the soul.

2. Now the soul also knoweth by experience the meaning of that
Scripture that saith, “Our old man is crucified with Him, that the body
of sin might be destroyed” (Rom 6:6). Now it sees that when the Man
Jesus did hang on the tree on Mount Calvary, that then the body of its
sins was there hanged up, dead and buried with Him, though it was then
unborn, so as never to be laid to its charge, either here or hereafter;
and also, so as never to carry it captive into perpetual bondage, being
itself overcome by Him, even Christ, the Head of that poor creature.
And indeed this is the way for a soul both to live comfortably as
touching the guilt of sin, and also as touching the power of the filth
of sin; for the soul that doth or hath received this in deed and in
truth, finds strength against them both by and through that Man that
did for him and the rest of his fellow-sinners so gloriously overcome
it, and hath given the victory unto them, so that now they are said to
be overcomers, nay, “more than conquerors through Him,” the one Man
Jesus Christ (Rom 7:33-37).

3. Now the soul hath received a faith indeed, and a lively hope indeed,
such an one as now it can fetch strength from the fullness of Christ,
and from the merits of Christ.

4. Yea, now the soul can look on itself with one eye, and look upon
Christ with another, and say, Indeed, it is true; I am an empty soul,
but Christ is a full Christ; I am a poor sinner, but Christ is a rich
Christ; I am a foolish sinner, but Christ is a wise Christ; I am an
unholy, ungodly, unsanctified creature in myself, but Christ is made of
God “unto me, wisdom, and righteousness, and sanctification, and
redemption” (1 Cor 1:30).

5. Now also that fiery law, that it could not once endure, nor could
not once delight in, I say, now it can delight in it after the inward
man; now this law is its delight, it would always be walking in it, and
always be delighting in it, being offended with any sin or any
corruption that would be anyways an hinderance to it (Rom 7:24,25). And
yet it will not abide, it will not endure that that, even that that law
should offer to take the work of its salvation out of Christ’s hand;
no, if it once comes to do that, then out of doors it shall go, if it
were as good again. For that soul that hath the right work of God
indeed upon it, cries, Not my prayers, not my tears, not my works, not
my things, do they come from the work of the Spirit of Christ itself
within me, yet these shall not have the glory of my salvation; no, it
is none but the blood of Christ, the death of Christ, of the Man Christ
Jesus of Nazareth, the carpenter’s son, as they called Him, that must
have the crown and glory of my salvation. None but Christ, none but
Christ. And thus the soul labours to give Christ the preeminence (Col
1:18).

A word of experience.

Now, before I go any further, I must needs speak a word from my own
experience of the things of Christ; and the rather, because we have a
company of silly ones in this day of ignorance that do either comfort
themselves with a notion without the power, or else do both reject the
notion and the power of this most glorious Gospel; therefore, for the
further conviction of the reader, I shall tell him, with David,
something of what the Lord hath done for my soul; and indeed a little
of the experience of the things of Christ is far more worth than all
the world. It would be too tedious for me to tell thee here all from
the first to the last; but something I shall tell thee, that thou
mayest not think these things are fables. [This conviction seized on my
soul one Sabbath day, when I was at play, being one of the first that I
had, which when it came, though it scared me with its terror, yet
through the temptation of the devil, immediately striking in therewith,
I did rub it off again, and became as vile for some time as I was
before, like a wretch that I was]. 21

Reader, when it pleased the Lord to begin to instruct my soul, He found
me one of the black sinners of the world; He found me making a sport of
oaths, and also of lies; and many a soul-poisoning meal did I make out
of divers lusts, as drinking, dancing, playing, pleasure with the
wicked ones of the world. The Lord finding of me in this condition, did
open the glass of His Law unto me, wherein He showed me so clearly my
sins, both the greatness of them, and also how abominable they were in
His sight, that I thought the very clouds were charged with the wrath
of God, and ready to let fall the very fire of His jealousy upon me;
yet for all this I was so wedded to my sin, that, thought I with
myself, I will have them though I lose my soul, (O wicked wretch that I
was!) but God, the great, the rich, the infinite merciful God, did not
take this advantage of my soul to cast me away, and say, Then take him,
Devil, seeing he cares for Me no more; no, but He followed me still,
and won upon my heart, by giving me some understanding, not only into
my miserable state, which I was very sensible of, but also that there
might be hopes of mercy; also taking away that love to lust, and
placing in the room thereof a love to religion; and thus the Lord won
over my heart to some desire after the means, to hear the Word, and to
grow a stranger to my old companions, and to accompany the people of
God, together with giving of me many sweet encouragements from several
promises in the Scriptures. But after this, the Lord did wonderfully
set my sins upon my conscience, those sins especially that I had
committed since the first convictions; temptations also followed me
very hard, and especially such temptations as did tend to the making me
question of the very way of salvation—viz., whether Jesus Christ was
the Saviour or no; and whether I had best to venture my soul upon His
blood for salvation, or take some other course. But being through grace
kept close with God, in some measure, in prayer and the rest of the
ordinances, but went about a year and upwards without any sound
evidence as from God to my soul touching the salvation that comes by
Jesus Christ. But, at the last, as I may say, when the set time was
come, the Lord, just before the men called Quakers came into the
country, did set me down so blessedly in the truth of the doctrine of
Jesus Christ, that it made me marvel to see, first, how Jesus Christ
was born of a virgin, walked in the world awhile with His disciples,
afterwards hanged on the Cross, spilt His blood, was buried, rose
again, ascended above the clouds and heavens, there lives to make
intercession, and that He also will come again at the last day to judge
the world, and take His saints unto Himself.

These things, I say, I did see so evidently, even as if I had stood
when He was in the world, and also when He was caught up. I having such
a change as this upon my soul, it made me wonder; and musing with
myself at the great alteration that was in my spirit—for the Lord did
also very gloriously give me in His precious Word to back the discovery
of the Son of God unto me, so that I can say, through grace, it was
according to the Scriptures (1 Cor 15:1-4). And as I was musing with
myself what these things should mean, methought I heard such a word in
my heart as this—I have set thee down on purpose, for I have something
more than ordinary for thee to do; which made me the more marvel,
saying, What, my Lord, such a poor wretch as I? Yet still this
continued, I have set thee down on purpose, and so forth, with more
fresh incomes of the Lord Jesus, and the power of the blood of His
Cross upon my soul, even so evidently that I saw, through grace, that
it was the blood shed on Mount Calvary that did save and redeem
sinners, as clearly and as really with the eyes of my soul as ever, me
thought, I had seen a penny loaf bought with a penny; which things then
discovered had such operation upon my soul, that I do hope they did
sweetly season every faculty thereof. Reader, I speak in the presence
of God, and He knows I lie not; much of this, and such like dealings of
His, could I tell thee of; but my business at this time is not so to
do, but only to tell what operation the blood of Christ hath had over
and upon my conscience, and that at several times, and also when I have
been in several frames of spirit.

As, first, sometimes, I have been so loaden with my sins, that I could
not tell where to rest, nor what to do; yea, at such times I thought it
would have taken away my senses; yet at that time God through grace
hath all of a sudden so effectually applied the blood that was spilt at
Mount Calvary out of the side of Jesus, unto my poor, wounded, guilty
conscience, that presently I have found such a sweet, solid, sober,
heart-comforting peace, that it hath made me as if it [my terror] had
not been, and withal the same, I may say, and I ought to say, the power
of it, hath had such a powerful operation upon my soul, that I have for
a time been in a strait and trouble to think that I should love and
honour Him no more, the virtue of His blood hath so constrained me.

Again; sometimes methinks my sins have appeared so big to me that I
thought one of my sins have been as big as all the sins of all the men
in the nation; ay, and of other nations too, reader; these things be
not fancies, for I have smarted for this experience, but yet the least
stream of the heart blood of this Man 22 Jesus hath vanished all away,
and hath made it to fly, to the astonishment of such a poor sinner; and
as I said before, hath delivered me up into sweet and heavenly peace
and joy in the Holy Spirit.

Again; sometimes when my heart hath been hard, dead, slothful, blind,
and senseless, which indeed are sad frames for a poor Christian to be
in, yet at such a time, when I have been is such a case, then hath the
blood of Christ, the precious blood of Christ, the admirable blood of
the God of Heaven, that run out of His body when it did hang on the
Cross, so softened, livened, quickened, and enlightened my soul, that
truly, reader, I can say, O it makes me wonder!

Again; when I have been loaden with sin, and [I cannot stand here to
tell thee of particular temptations]. pestered with several
temptations, and in a very sad manner, then have I had the trial of the
virtue of Christ’s blood with the trial of the virtue of other things;
and I have found that when tears would not do, prayers would not do,
repentings and all other things could not reach my heart; O then, one
touch, one drop, one shining of the virtue of the blood, of that blood
that was let out with the spear, it hath in a very blessed manner
delivered me, that it hath made me to marvel. O! methinks it hath come
with such life, such power, with such irresistible and marvelous glory,
that it wipes off all the slurs, silences all the outcries, and
quenches all the fiery darts, and all the flames of Hell-fire, that are
begotten by the charges of the Law, Satan, and doubtful remembrances of
my sinful life.

Friends, as Peter saith to the church, so I say to you, I have not
preached to you cunningly devised fables in telling you of the blood of
Christ, and what authority it hath had upon my conscience; O no, but as
Peter saith touching the coming of the Lord Jesus into the world, so in
some measure I can say of the blood of the Lord Jesus Christ that was
shed when He did come into the world. There is not only my single
testimony touching this; no, but there are all the Prophets do agree in
advancing this in writing, and also all the saints do now declare the
same, in speaking forth the amiableness and many powerful virtues
thereof. “As for Thee also, by the blood of Thy covenant,” saith God to
Christ, “I have sent forth Thy prisoners out of the pit wherein is no
water” (Zech 9:11). “We have redemption through His blood” (Eph 1:7).
Again, “We have redemption through His blood” (Col 1:14). Our robes are
washed and made “white in the blood of the Lamb” (Rev 7:14). The devil
is overcome through “the blood of the Lamb” (Rev 12:11). Yea, and
conscience is purged, too, and that through the blood of the Lamb (Heb
9:14). We have free recourse to the Throne of Grace through the blood
of Jesus (Heb 10:19). I could bring thee a cloud of witnesses out of
all the types and shadows, and out of the sundry Prophets, and much
more out of the New Testament, but I forebear, because I would not be
too tedious to the reader in making too large a digression, though I
have committed here in this discourse no transgression, for the blood
of Christ is precious blood (1 Peter 1:18,19).

THIRD. THE PRIVILEGES OF THE NEW COVENANT.


In the next place, I shall show you the several privileges and
advantages that the man or woman hath that is under this Covenant of
Grace, over what they have that are under the Covenant of the Law and
Works. As,

First. The Covenant of Grace is not grounded upon our obedience, but
upon God’s love, even His pardoning love to us through Christ Jesus.
The first covenant is stood to be broken or kept by us, and God’s love
or anger to be lost or enjoyed thereafter as we, as creatures, behaved
ourselves; but now, the very ground of the Covenant of Grace is God’s
love, His mere love through Jesus Christ—“The LORD did not set His love
upon you, nor choose you, because ye were more in number than any
people; for ye were the fewest of all people: but because the LORD
loved you, and because He would keep the oath which He had sworn unto
your fathers” (Deu 7:7,8). Again, “In His love and in His pity He
redeemed them,” “and the angel of His presence saved them,” that is,
Jesus Christ (Isa 63:9). And again, “Who hath saved us—not according to
our works” of righteousness which we have done, “but according to His
own purpose and grace, which was given us in Christ Jesus before the
world began” (2 Tim 1:9).

Second. This love is not conveyed to us through what we have done, as
is before proved, but through what He hath done with Whom the covenant
was made, which was given us in Christ—According as He hath chosen us
in Christ. “Who hath blessed us with all spiritual blessings in
heavenly places in Christ.” “God for Christ’s sake hath forgiven you,”
that is, through Christ’s doings, through Christ’s sufferings (2 Tim
1:9; Eph 1:3,4; 4:32). Now if this be but rightly understood, it doth
discover abundance of comfort to them, that are within the bounds of
the Covenant of Grace. For,

1. Here a believer seeth he shall stand, if Christ’s doings and
sufferings stand; which is sure foundation, for God dealeth with him
through Christ. And so, secondly, he shall not fall, unless the
suffering and merits of Christ be thrown over the bar, being found
guilty, which will never be, before the eyes of Divine justice; for
with Him the covenant was made, and He was the Surety of it; that is,
as the covenant was made with Him, so He stood bound to fulfill the
same (Zech 9:11; Heb 7:22). For you must understand that the covenant
was made between the Father and the Son long before it was
accomplished, or manifestly sealed with Christ’s blood; it was made
before the world began (Titus 1:2; Eph 1:4; 1 Peter 1:18-20). But the
conditions thereof were not fulfilled until less than two thousand
years ago; and all that while did Jesus stand bound as a surety, as I
said before, is used to do, till the time in which the payment should
be made. And it was by virtue of His Suretyship, having bound Himself
by covenant to do all things agreed on by the Father and Him, that all
those of the election that were born before He came, that they might be
saved, and did enter into rest. For the forgiveness of sins that were
past, though it was through the blood of Christ, yet it was also
through the forbearance of God (Rom 3:25). That is, Christ becoming
Surety for those that died before His coming, that He should in deed
and in truth, at the fullness of time, or at the time appointed, give a
complete and full satisfaction for them according to the tenor or
condition of the covenant. (Gal 4:4). Again,

2. The second covenant, which believers are under, as the ground and
foundation, if it is safe, so the promises thereof are better, surer,
freer, and fuller, etc.

(1.) They are better, if you compare the excellency of the one with the
excellency of the other. The first hath promised nothing but an early
paradise—Do this, and thou shalt live; namely, here in an earthly
paradise. But the other doth bring the promise of a heavenly paradise.

(2.) As the Covenant of Works doth promise an earthly paradise, yet it
is a paradise or blessing, though once obtained, yet might be lost
again; for no longer than thou doest well, no longer art thou blessed
by that. O, but the promises in the new covenant do bring unto us the
benefit of an eternal inheritance—That “they which are called might
receive the promise of eternal inheritance.” O rare! it is an “eternal
inheritance” (Heb 9:15).

(3.) The other, as it is not so good as this, so neither is it so sure
as this; and therefore he calls the one such an one as might be, and
was, shaken, but this is said to be such an one that cannot be shaken.
“And this Word,” saith he, treating of the two covenants from verse the
8th to the 24th—“And this Word, yet once more, signifieth the removing
of those things that are,” or may be, “shaken, as of things that are
made, that those things which cannot be shaken,” which is the second
covenant, “may remain,” (Heb 12:27); for, saith he (verse 28) “which
cannot be moved.” Therefore, ye blessed saints, seeing you have
received a kingdom “which cannot be moved,” therefore, “let us have
grace, whereby we may serve” our “God acceptably with reverence and
godly fear.”

Thus in general, but more particularly.

(4.) They are surer, in that they are founded upon God’s love also, and
they come to us without calling for those things at our hands that may
be a means of putting of a stop to our certain enjoying of them. The
promises under, or for the law, they might easily be stopped by our
disobedience; but the promises under the Gospel say, “If Heaven above
can be measured, and the foundations of the earth searched,” then, and
not till then, “I will also cast off all the seed of Israel for all
that they have done” (Jer 31:37). Again, “I, even I, am He that
blotteth out thy transgressions for Mine own” name’s “sake, and will
not remember thy sins” (Isa 43:25). I will make thee a partaker of My
promise; and that I may so do, I will take away that which would
hinder; “I will cast all their sins into the depths of the sea,” that
My promise may be sure to all the seed; and therefore, saith the
Apostle, when he would show us that the new-covenant promises were more
sure than the old, he tells us plainly that the law and works are set
aside and they are merely made ours through the righteousness of faith,
which is the righteousness of Christ—“For the promise, that he
[Abraham] should be the heir of the world,” saith he, “was not to
Abraham, or to his seed, through the law,” or works, “but through the
righteousness of faith. For if they which are of the law,” or of works,
“be heirs,” then “faith is made void, and the promise made of none
effect. Therefore it is of faith—to the end the promise might be sure
to all the seed” (Rom 4:13-14,16).

(5.) Surer, because that as that is taken away that should hinder, so
they are committed to a faithful Friend of ours in keeping. For all the
promises of God are in Christ, not yea and nay, but yea and amen;
certain and sure; sure, because they are in the hand of our Head, our
Friend, our Brother, our Husband, our flesh and bones, even in the
heart and hand of our precious Jesus.

(6.) Because all the conditions of them are already fulfilled for us by
Jesus Christ, as aforesaid; every promise that is a new-covenant
promise, if there be any condition in it, our Undertaker hath
accomplished that for us, and also giveth us such grace as to receive
the sweetness as doth spring from them through His obedience to every
thing required in them.

(7.) Surer, because that as they are grounded upon the love of God,
everything is taken out of the way, in the hand of a sure Friend. And
as Christ hath fulfilled every condition as to justification that is
contained therein, so the Lord hath solemnly sworn with an oath for our
better confidence in this particular—“For when God made promise to
Abraham,” and so to all the saints, “because He could swear by no
greater, He sware by Himself, saying, Surely, blessing I will bless
thee, and multiplying I will multiply thee. And so, after he had
patiently endured, he obtained the promise. For men verily swear by the
greater: and an oath for confirmation is to them an end of all strife,”
that there might be no more doubt or scruple concerning the certain
fulfilling of the promise. “Wherein God, willing more abundantly to
show unto the heirs of promise the immutability of His counsel,” or
certain, constant, unchangeable decree of God in making of the promise,
for the comfort of his children, “confirmed it by an oath: that by two
immutable things,” His promise backed with an oath, “in which it was
impossible for God to lie, we might have a strong consolation, who have
fled for refuge to lay hold upon the hope set before us” (Heb 6:13-18).

(8.) That they are better it appears also in that they are freer and
fuller. That they are freer, it is evident, in that one saith, No
works, no life—Do this, and then thou shalt live; if not, thou shalt be
damned. But the other saith, We are saved by believing in what Another
hath done, without the works of the Law—“Now to him that worketh not,
but believeth on Him that justifieth the ungodly, his faith is counted
for righteousness” (Rom 4:4,5). The one saith, Pay me that thou owest;
the other say, I do frankly and freely forgive thee all. The one saith,
Because thou hast sinned, thou shalt die; the other saith, Because
Christ lives, thou shalt live also (John 15).

(9.) And as they are freer, so they are fuller; fuller of
encouragement, fuller of comfort; the one, to wit, the law, looks like
Pharaoh’s seven ill-favoured kine, more ready to eat one up than to
afford us any food; the other is like the full grape in the cluster,
which for certain hath a glorious blessing in it. The one saith, If
thou hast sinned, turn again; the other saith, If thou hast sinned,
thou shalt be damned, for all I have a promise in me.

3. They that are of the second are better than they that are of the
first; and it also appeareth in this—The promises of the Law, through
them we have neither faith, nor hope, nor the Spirit conveyed; but
through the promises of the Gospel there are all these—“Whereby are
given unto us exceeding great and precious promises, that by these we
might be partakers of the Divine nature” (2 Peter 1:4). O therefore
“let us hold fast the profession of our faith without wavering; for He
is faithful that promised” (Heb 10:23). “In hope of eternal life,” how
so? because “God, that cannot lie, promised it before the world began”
(Titus 1:2).

4. They that are in this covenant are in a very happy state; for though
there be several conditions in the Gospel to be done, yet Christ Jesus
doth not look that they should be done by man, as man, but by His own
Spirit in them, as it is written, “Thou hast wrought all our works in
us.” Is there that condition, they must believe? Why, then, He will be
both the “author and finisher of their faith” (Heb 12:2,3). Is there
also hope to be in His children? He also doth and hath given them “good
hope through His grace” (2 Thess 2:16). Again, are the people of God to
behave themselves to the glory of God the Father? then He will work in
them “both to will and to do of His own good pleasure” (Phil 2:13).

5. Again, as He works all our works in us and for us, so also by virtue
of this covenant we have another nature given unto us, whereby, or by
which we are made willing to be glorifying of God, both in our bodies
and in our spirits, which are His—“Thy people shall be willing in the
day of Thy power” (1 Cor 6:20; Psa 110:3).

6. In the next place, all those that are under this second covenant are
in a wonderful safe condition; for in case they should slip or fall
after their conversion into some sin or sins for who lives and sins
not? (Prov 24:16), yet through the merits and intercession of Christ
Jesus, who is their Undertaker in this covenant, they shall have their
sins pardoned, their wounds healed, and they raised up again; which
privilege the children of the first covenant have not; for if they sin,
they are never afterwards regarded by that covenant—They brake My
covenant and I regarded them not, saith the Lord (Heb 8:9). But when He
comes to speak of the Covenant of Grace, speaking first of the public
person under the name of David, He saith thus, “He shall cry unto Me,
Thou art My Father, My God, and the rock of My salvation. Also I will
make Him My firstborn, higher than the kings of the earth. My mercy
will I keep for Him for evermore, and My covenant shall stand fast with
Him. His seed also will I make to endure for ever, and His throne as
the days of heaven. If His children forsake My law, and walk not in My
judgments; If they break my statutes, and keep not My commandments;
Then will I visit their transgression with the rod, and their iniquity
with stripes. Nevertheless My lovingkindness will I not utterly take
from Him, nor suffer My faithfulness to fail. My covenant will I not
break, nor alter the thing that is gone out of My lips. Once have I
sworn by My holiness that I will not lie unto David. His seed shall
endure for ever, and His throne as the sun before Me. It shall be
established for ever as the moon, and as a faithful witness in heaven”
(Psa 89:26-37). “My covenant shall stand fast with him”—mark that. As
if God had said, I did not make this covenant with man, but with My
Son, and with Him I will perform it; and seeing He hath given Me
complete satisfaction, though His children do, through infirmity,
transgress, yet My covenant is not therefore broken, seeing He with
whom it was made standeth firm, according to the desire of my heart; so
that My justice that is satisfied, and My Law, hath nothing to say, for
there is no want of perfection in the sacrifice of Christ. If you love
your souls, and would have them live in the peace of God, to the which
you are called in one body, even all believers, then I beseech you
seriously to ponder, and labour to settle in your souls this one thing,
that the new covenant is not broken by our transgressions, and that
because it was not made with us. The reason why the very saints of God
have so many ups and downs in this their travel towards Heaven, it is
because they are so weak in the faith of this one thing; for they think
that if they fail of this or that particular performance, if their
hearts be dead and cold, and their lusts mighty and strong, therefore
now God is angry, and now He will shut them out of His favour, now the
new covenant is broken, and now Christ Jesus will stand their Friend no
longer; now also the devil hath power again, and now they must have
their part in the resurrection of damnation; when, alas! the covenant
is not for all this never the more broken, and so the grace of God no
more straitened than it was before. Therefore, I say, when thou findest
that thou art weak here, and failing there, backward to this good, and
thy heart forward to that evil; then be sure thou keep a steadfast eye
on the Mediator of this new covenant, and be persuaded that it is not
only made with Him, and His part also fulfilled, but that He doth look
upon His fulfilling of it, so as not to lay thy sins to thy charge,
though He may as a Father chastise thee for the same—“If His children
forsake My law, and walk not in My judgments; if they break My
statutes, and keep not My commandments; then will I visit their
transgression with the rod, and their iniquity with stripes.
Nevertheless,” mark “nevertheless My lovingkindness will I not utterly
take from HIM, nor suffer My faithfulness to fail. My covenant will I
not break, nor alter the thing that is gone out of My lips.” And what
was that? Why, that “His seed shall endure for ever, and His throne as
the sun before Me” (Psa 89:30-34,36).

7. Another privilege that the saints have by virtue of the new covenant
is, that they have part of the possession or hold of Heaven and Glory
already, and that two manner of ways—(1.) The Divine nature is conveyed
from Heaven into them; and, secondly, the human nature, i.e., the
nature of man, is received up, and entertained in, and hath got
possession of Heaven. We have the first-fruits of the Spirit, saith the
man of God; we have the earnest of the Spirit, which is instead of the
whole, for it is the earnest of the whole—“Which is the earnest of our
inheritance until the redemption of the purchased possession, unto the
praise of His glory” (Eph 1:13,14; Rom 8:8-11). (2.) The nature of man,
our nature is got into glory as the first-fruits of mankind, as a
forerunner to take possession till we all come thither (1 Cor 15:20).
For the Man born at Bethlehem is ascended, which is part of the lump of
mankind, into glory as a public Person, as the first-fruits,
representing the whole of the children of God; so that in some sense it
may be said that the saints have already taken possession of the
kingdom of Heaven by their Jesus, their public Person, He being in
their room entered to prepare a place for them (John 14:1-4). I beseech
you consider, when Jesus Christ came down from Glory, it was that He
might bring us to Glory; and that He might be sure not to fail, He
clothed Himself with our nature, as if one should take a piece out of
the whole lump instead of the whole, until the other comes, and
investeth it in that glory which He was in before He came down from
Heaven (Heb 2:14,15). And thus is that saying to be understood,
speaking of Christ and His saints, which saith, “And” He “hath raised
us up together, and made us sit together in heavenly places in Christ
Jesus” (Eph 2:6).

8. Again, not only thus, but all the power of God, together with the
rest of His glorious attributes, are on our side, in that they dwell in
our nature, which is the Man Jesus, and doth engage for us poor,
simple, empty, nothing creatures as to our eternal happiness (1 Peter
1:5). “For in Him,” that is, in the Man Christ, who is our nature, our
Head, our root, our flesh, our bone, “dwelleth all the fullness of the
Godhead bodily” (Col 2:9,10). Mark how they are joined together, “In
whom dwelleth the fullness of the Godhead. And ye are complete in Him.”
God dwelleth completely in Him, and you also are completely implanted
in Him, which is the Head of all principality and power; and all this
by the consent of the Father—“For it pleased the Father that in Him
should all fullness dwell” (Col 1:19). Now mark, the Godhead doth not
dwell in Christ Jesus for Himself only, but that it may be in a way of
righteousness conveyed to us, for our comfort and help in all our
wants—“All power is given unto Me in heaven and in earth,” saith He
(Matt 28:18). And then followeth, “And lo, I am with you alway, even
unto the end of the world” (Verse 20). “He hath received gifts for men,
yea for the rebellious” (Psa 68:18). “Of His fullness have all we
received, and grace for grace” (John 1:16). And this the saints cannot
be deprived of, because the covenant made with Christ, in every tittle
of it, was so completely fulfilled as to righteousness, both active and
passive, that justice cannot object anything; holiness now can find
fault with nothing; nay, all the power of God cannot shake anything
that hath been done for us by the Mediator of the new covenant; so that
now there is no Covenant of Works to a believer; none of the commands,
accusations, condemnations, or the least tittle of the old covenant to
be charged on any of those that are the children of the second
covenant; no sin to be charged, because there is no law to be pleaded,
but all is made up by our middle man, Jesus Christ. O blessed covenant!
O blessed privilege! Be wise, therefore, O ye poor drooping souls that
are the sons of this second covenant, and “stand fast in the liberty
wherewith Christ hath made you free, and be not entangled AGAIN,” nor
terrified in your consciences, “with the yoke of bondage”; neither the
commands, accusations, or condemnations of the Law of the old covenant
(Gal 5:1).

Two Hell-bred objections answered.

Object. If it be so, then one need not care what they do; they may sin
and sin again, seeing Christ hath made satisfaction. [The first
objection].

Answ. If I were to point out one that was under the power of the devil,
and going post-haste to Hell, for my life I would look no farther for
such a man than to him that would make such a use as this of the grace
of God. What, because Christ is a Saviour, thou wilt be a sinner!
because His grace abounds, therefore thou wilt abound in sin! O wicked
wretch! rake Hell all over, and surely I think thy fellow will scarce
be found! And let me tell thee this before I leave thee—as God’s
covenant with Christ for His children, which are of faith, stands sure,
immutable, unrevocable, and unchangeable, so also hath God taken such a
course with thee, that unless thou canst make God forswear Himself, it
is impossible that thou shouldst go to Heaven, dying in that
condition—“They tempted Me, proved Me,” and turned the grace of God
into lasciviousness, “so I sware,” mark that, “so I sware,” and that in
My wrath, too, that they should never enter into My rest. Compare
Hebrews 3:9-11, with 1 Corinthians 10:5-10. No, saith God; if Christ
will not serve their turns, but they must have their sins too, take
them, Devil; if Heaven will not satisfy them, take them, Hell; devour
them, Hell; scald them, fry them, burn them, Hell! God hath more places
than one to put sinners into. If they do not like Heaven, He will fit
them with Hell; if they do not like Christ, they shall be forced to
have the devil. Therefore we must and will tell of the truth of the
nature of the Covenant of Grace of God to His poor saints for their
encouragement and for their comfort, who would be glad to leap at
Christ upon any terms; yet therewith, we can tell how, through grace,
to tell the hogs and sons of this world what a hog-sty there is
prepared for them, even such an one that God hath prepared to put the
devil and his angels into, is fitly prepared for them (Matt 25:41).

Object. But if Christ hath given God a full and complete satisfaction,
then though I do go on in sin, I need not fear, seeing God hath already
been satisfied. [The second objection]. It will be injustice in God to
punish for those sins for which He is already satisfied for by Christ.

Answ. Rebel, rebel, there are some in Christ and some out of Him. [1].
They that are in Him have their sins forgiven, and they themselves made
new creatures, and have the Spirit of the Son, which is a holy, living,
self-denying Spirit. And they that are thus in Jesus Christ are so far
off from delighting in sin, that sin is the greatest thing that
troubleth them; and O how willing would they be rid of the very
thoughts of it (Psa 119:113). It is the grief of their souls, when they
are in a right frame of spirit, that they can live no more to the
honour and glory of God than they do; and in all their prayers to God,
the breathings of their souls are as much sanctifying grace as
pardoning grace, that they might live a holy life. They would as
willing live holy here as they would be happy in the world to come;
they would as willingly be cleansed from the filth of sin as to have
the guilt of it taken away; they would as willingly glorify God here as
they would be glorified by Him hereafter (Phil 3:6-22). [2]. But there
are some that are out of Christ, being under the Law; and as for all
those, let them be civil or profane, they are such as God accounts
wicked; and I say, as for those, if all the angels in Heaven can drag
them before the judgment-seat of Christ, they shall be brought before
it to answer for all their ungodly deeds; and being condemned for them,
if all the fire in Hell will burn them, they shall be burned there, if
they die in that condition (Jude 15). And, therefore, if you love your
souls, do not give way to such a wicked spirit. “Let no man deceive you
with” such “vain words,” as to think, because Christ hath made
satisfaction to God for sin, therefore you may live in your sins. O no,
God forbid that any should think so, “for because of these things
cometh the wrath of God upon the children of disobedience” (Eph 5:6).

Thus have I, reader, given thee a brief discourse touching the Covenant
of Works and the Covenant of Grace, also of the nature of the one,
together with the nature of the other. I have also in this discourse
endeavoured to show you the condition of them that are under the Law,
how sad it is, both from the nature of the covenant they are under, and
also by the carriage of God unto them by that covenant. And now,
because I would bring all into as little a compass as I can, I shall
begin with the use and application of the whole in as brief a way as I
can, desiring the Lord to bless it to thee.

[USE AND APPLICATION].


A use of examination about the old covenant.

First. And, first of all, let us here begin to examine a little
touching the covenant you stand before God in, whether it be the
Covenant of Works or the Covenant of Grace; [The first use is a use of
examination]. and for the right doing of this, I shall lay down this
proposition—namely, that all men naturally come into the world under
the first of these, which is called the old covenant, or the Covenant
of Works, which is the Law; “And were all by nature the children of
wrath, even as others”; which they could not be, had they not been
under the law; for there are none that are under the other covenant
that are still the children of wrath, but the children of faith, the
children of the promise, the accepted children, the children not of the
bond-woman, but of the free (Gal 4:28-31).

[Quest.] Now here lieth the question. Which of these two covenants art
thou under, soul?

Answ. I hope I am under the Covenant of Grace.

Quest. But what ground hast thou to think that thou art under that
blessed covenant, and not rather under the Covenant of Works, that
strict, that soul-damning covenant?

Answ. What ground? Why, I hope I am.

Quest. But what ground hast thou for this thy hope? for a hope without
a ground is like a castle built in the air, that will never be able to
do thee any good, but will prove like unto that spoken of in Job 8,
“Whose hope shall be cut off, and whose trust shall be” like “a
spider’s web. He shall lean upon his house, but it shall not stand; he
shall hold it fast,” as thou wouldst thy hope, it is like, “but it
shall not endure” (Job 8:13-15).

Answ. My hope is grounded upon the promises; what else should it be
grounded upon?

Reply. Indeed, to build my hope upon Christ Jesus, upon God in Christ,
through the promise, and to have this hope rightly, by the shedding
abroad of the love of God in the heart, it is a right-grounded hope
(Rom 5:1-7).

Quest. But what promises in the Scripture do you find your hope built
upon? and how do you know whether you do build your hope upon the
promises in the Gospel, the promises of the new covenant, and not
rather on the promises of the old covenant, for there are promises in
that as well as in the other?

Answ. I hope that if I do well I shall be accepted; because God hath
said I shall (Gen 4:7).

Reply. O soul, if thy hope be grounded there, thy hope is not grounded
upon the Gospel promises, or the new covenant, but verily upon the old;
for these words were spoken to Cain, a son of the old covenant; and
they themselves are the tenor and scope of that; for that runs thus:
“Do this, and thou shalt live. The man that doth these things shall
live by them. If thou do well, thou shalt be accepted” (Lev 18:5; Eze
20:11; Rom 10:5; Gal 3:12; Gen 4:7).

Reply. Why, truly, if a man’s doing well, and living well, and his
striving to serve God as well as he can, will not help him to Christ, I
do not know what will; I am sure sinning against God will not.

Quest. Did you never read that Scripture which saith, “Israel, which
followed after the law of righteousness, hath not attained to the law
of righteousness”? (Rom 9:30-32).

Object. But doth not the Scripture say, “Blessed are they that do His
commandments, that they may have right to the tree of life”?
(Rev 22:14).

Answ. There is first, therefore, to be inquired into, whether to keep
His commandments be to strive to keep the Law as it is a Covenant of
Works, or whether it be meant of the great commandments of the New
Testament which are cited in 1 John 3:22,23—“And whatsoever we ask we
receive of Him, because we keep His commandments, and do those things
that are pleasing in His sight.” But what do you mean, John? Do you
mean the covenant of the Law, or the covenant to the Gospel? Why, “this
is His commandment,” saith he, “That we should believe on the name of
His Son Jesus Christ, and love one another,” as the fruits of this
faith, “as He gave us commandment.” If it be of the old covenant, as a
Covenant of Works, then the Gospel is but a lost thing. If it were of
works, then no more of grace; therefore it is not the old covenant, as
the old covenant.

Quest. But what do you mean by these words—the old covenant as the old
covenant? Explain your meaning.

Answ. My meaning is, that the Law is not to be looked upon for life, so
as it was handed out from Mount Sinai, if ever thou wouldst indeed be
saved; though after thou hast faith in Christ, thou mayest and must
solace thyself in it, and take pleasure therein, to express thy love to
Him who hath already saved thee by His own blood, without thy obedience
to the law, either from Sinai or elsewhere.

Quest. Do you think that I do mean that my righteousness will save me
without Christ? If so, you mistake me, for I think not so; but this I
say, I will labour to do what I can; and what I cannot do, Christ will
do for me.

Answ. Ah, poor soul, this is the wrong way too; for this is to make
Christ but a piece of a Saviour; thou wilt do something, and Christ
shall do the rest; thou wilt set thy own things in the first place, and
if thou wantest at last, then thou wilt borrow of Christ; thou art such
an one that dost Christ the greatest injury of all. First, in that thou
dost undervalue His merits by preferring of thy own works before His;
and, secondly, by mingling of thy works thy dirty, ragged righteousness
with His.

Quest. Why, would you have us do nothing? Would you have us make Christ
such a drudge as to do all, while we sit idling still?

Answ. Poor soul, thou mistakest Jesus Christ in saying thou makest Him
a drudge in letting Him do all; I tell thee, He counts it a great glory
to do all for thee, and it is a great dishonour unto Him for thee so
much as to think otherwise. And this the saints of God that have
experienced the work of grace upon their souls do count it also the
same—“Saying, Thou art worthy to take the book, and to open the seals
thereof” (Rev 5:9). “Worthy is the Lamb, that was slain, to receive
power, and riches, and wisdom, and strength, and honour, and glory, and
blessing” (Verse 12). And why so? read again in the 9th verse, “For
Thou wast slain, and hast redeemed us to God by Thy” own “blood” (See
also Eph 1:6,7). “To the praise of the glory of His grace—in whom we
have redemption through His blood.”

Reply. All this we confess, that Jesus Christ died for us; but he that
thinks to be saved by Christ, and liveth in his sins, shall never be
saved.

Answ. I grant that. But this I say again, a man must not make his good
doings the lowest round of the ladder by which he goeth to Heaven—that
is, he that will and shall go to Heaven, must, wholly and alone,
without any of his own things, venture his precious soul upon Jesus
Christ and His merits.

Quest. What, and come to Christ as a sinner?

Answ. Yea, with all thy sins upon thee, even as filthy as ever thou
canst.

Quest. But is not this the way to make Christ to loath us? You know
when children fall down in the dirt, they do usually before they go
home make their clothes as clean as they can, for fear their parents
should chide them; and so I think should we.

Answ. This comparison is wrongly applied, if you bring it to show us
how we must do when we come to Christ. He that can make himself clean
hath no need of Christ; for the whole, the clean, and righteous have no
need of Christ, but those that are foul and sick. Physicians, you know,
if they love to be honoured, they will not bid the patients first make
themselves whole, and then come to them; no, but bid them come with
their sores all running on them, as the woman with her bloody issue
(Mark 5). And as Mary Magdalene with her belly full of devils, and the
lepers all scabbed; and that is the right coming to Jesus Christ.

Reply. Well, I hope that Christ will save me, for His promises and
mercy are very large; and as long as He hath promised to give us life,
I fear my state the less.

Answ. It is very true, Christ’s promises are very large, blessed be the
Lord for ever; and also so is His mercy; but notwithstanding all that,
there are many go in at the broad gate; and therefore I say, your
business is seriously to inquire whether you are under the first or
second covenant; for unless you are under the second, you will never be
regarded of the Lord, forasmuch as you are a sinner (Heb 8:9). And the
rather, because if God should be so good to you as to give you a share
in the second, you shall have all your sins pardoned, and for certain
have eternal life, though you have been a great sinner. But do not
expect that thou shalt have any part or share in the large promises and
mercy of God, for the benefit and comfort of thy poor soul, whilst thou
art under the old covenant; because so long thou art out of Christ,
through whom God conveyeth His mercy, grace, and love to sinners. “For
all the promises of God in Him are yea, and in Him amen.” Indeed, His
mercy, grace, and love are very great, but they are treasured up in
Him, “given forth in Him, through Him.” “But God, who is rich in mercy,
for His great love wherewith He loved us—that He might show the
exceeding riches of His grace”—but which way?—“in His kindness towards
us through Jesus Christ.”

But out of Christ thou shalt find God a just God, a sin-avenging God, a
God that will by no means spare the guilty; and be sure that every one
that is found out of Jesus Christ will be found guilty in the
judgment-day, upon whom the wrath of God shall smoke to their eternal
ruin. Now, therefore, consider of it, and take the counsel of the
Apostle, in 2 Corinthians 13:5, which is, to examine thyself whether
thou art “in the faith,” and to prove thy ownself whether thou hast
received the Spirit of Christ into thy soul, whether thou hast been
converted, whether thou hast been born again, and made a new creature,
whether thou hast had thy sins washed away in the blood of Christ,
whether thou hast been brought from under the old covenant into the
new; and do not make a slight examination, for thou hast a precious
soul either to be saved or damned.

And that thou mayest not be deceived, consider that it is one thing to
be convinced, and another to be converted; one thing to be wounded, and
another to be killed, and so to be made alive again by the faith of
Jesus Christ. When men are killed, they are killed to all things they
lived to before, both sin and righteousness, as all their old faith and
supposed grace that they thought they had. Indeed, the old covenant
will show thee that thou art a sinner, and that a great one too; but
the old covenant, the Law, will not show thee, without the help of the
Spirit, that thou are without all grace by nature; no; but in the midst
of thy troubles thou wilt keep thyself from coming to Christ by
persuading thy soul that thou art come already, and hast some grace
already. O, therefore, be earnest in begging the Spirit, that thy soul
may be enlightened, and the wickedness of thy heart discovered, that
thou mayest see the miserable state that thou art in by reason of sin
and unbelief, which is the great condemning sin; and so in a sight and
sense of thy sad condition, if God should deal with thee in severity
according to thy deservings. Do thou [now] cry to God for faith in a
crucified Christ, that thou mayest have all thy sins washed away in His
blood, and such a right work of grace wrought in thy soul that may
stand in the judgment-day. Again,

Second. In the next place, you know I told you that a man might go a
great way in a profession, and have many excellent gifts, [Second use].
so as to do many wondrous works, and yet be but under the Law; from
hence you may learn not to judge yourselves to be the children of God,
because you may have some gifts of knowledge or understanding more than
others: no, for thou mayest be the knowingest man in all the country as
to head-knowledge, and yet be but under the law, and so consequently
under the curse, notwithstanding that, 1 Corinthians 13. Now, seeing it
is so, that men may have all this and yet perish, then what will become
of those that do no good at all, and have no understanding, neither of
their own sadness, nor of Christ’s mercy? O, sad! Read with
understanding, Isaiah 27:11, “Therefore He that made them will not have
mercy on them, and He that formed them will show them no favour” (See
also 2 Thess 1:8, 9).

Now there is one thing which, for want of, most people do miscarry in a
very sad manner, and that is, because they are not able to distinguish
between the nature of the Law and the Gospel. O, people, people, your
being blinded here as to the knowledge of this is one great cause of
the ruining of many. As Paul saith, “While Moses is read,” or while the
law is discovered, “the veil is upon their heart” (2 Cor 3:15) that is,
the veil of ignorance is still upon their hearts, so that they cannot
discern either the nature of the law or the nature of the Gospel, they
being so dark and blind in their minds, as you may see, if you compare
it with Chronicles 4:3, 4. And truly I am confident, that were you but
well examined, I doubt many of you would be found so ignorant that you
would not be able to give a word of right answer concerning either the
Law or the Gospel. Nay, my friends, set the case, one should ask you
what time you spend, what pains you take, to the end you may understand
the nature and difference of these two covenants, would you not say, if
you should speak the truth, that you did not so much as regard whether
there were two or more? Would you not say, I did not think of
covenants, or study the nature of them? I thought that if I had lived
honestly, and did as well as I could, that God would accept of me, and
have mercy upon me, as He had on others. Ah, friends, this is the cause
of the ruin of thousands; for if they are blinded to this, both the
right use of the law, and also of the Gospel, is hid from their eyes,
and so for certain they will be in danger of perishing most miserably,
poor souls that they are, unless God, of His mere mercy and love, doth
rend the veil from off their hearts, the veil of ignorance, for that is
it which doth keep these poor souls in this besotted and blindfolded
condition, in which if they die they may be lamented for, but not
helped; they may be pitied, but not preserved from the stoke of God’s
everlasting vengeance.

A legal spirit.

In the next place, if you would indeed be delivered from the first into
the second covenant, I do admonish you to the observing of these
following particulars. First. Have a care that you do not content
yourselves, though you do good works—that is, which in themselves are
good. Secondly. In and with a legal spirit, which are done these ways
as followeth.

First. If you do anything commanded in Scripture, and your doing of it
do think that God is well pleased therewith, because you, as you are
religious men, do do the same. Upon this mistake was Paul himself in
danger of being destroyed; for he thought, because he was zealous, and
one of the strictest sects for religion, therefore God would have been
good unto him, and have accepted his doings, as it is clear, for he
counted them his gain (Phil 3:4-8). Now this is done thus—When a man
doth think that because he thinks he is more sincere, more liberal,
with more difficulty, or to the weakening of his estate; I say, if a
man, because of this doth think that God accepteth his labour, it is
done from an old-covenant spirit.

Again; some men think that they shall be heard because they have prayer
in their families, because they can pray long, and speak excellent
expressions, or express themselves excellently in prayer, that because
they have great enlargements in prayer, I say, that therefore to think
that God doth delight in their doings, and accept their works, this is
from a legal spirit.

Again; some men think that because their parents have been religious
before them, and have been indeed the people of God, they think if they
also do as to the outward observing of that which they learned from
their forerunners, that therefore God doth accept them; but this also
is from a wrong spirit; and yet how many are there in England at this
day that think the better of themselves merely upon that account; ay,
and think the people of God ought to think so too, not understanding
that it is ordinary for an Eli to have a Hophni and a Phinehas, both
sons of Belial; also a good Samuel to have a perverse offspring;
likewise David an Absalom. I say, their being ignorant of, or else
negligent in regarding this, they do think that because they do spring
from such and such, as the Jews in their generation did, that therefore
they have a privilege with God more than others, when there is no such
thing; but for certain, if the same faith be not in them which was in
their forerunners, to lay hold of the Christ of God in the same spirit
as they did, they must utterly perish, for all their high conceits that
they have of themselves (John 8:33-35; Matt 3:7-9).

Second. When people come into the presence of God without having their
eye upon the Divine Majesty, through the flesh and blood of the Son of
Mary, the Son of God, then also do they come before God, and do
whatsoever they do from a legal spirit, an old-covenant spirit. As, for
instance, you have some people, it is true, they will go to prayer, in
appearance very fervently, and will plead very hard with God that He
would grant them their desires, pleading their want, and the abundance
thereof; they will also plead with God His great mercy, and also His
free promises; but yet they neglecting the aforesaid body or Person of
Christ, the righteous Lamb of God, to appear before Him in, I say, in
thus doing they do not appear before the Lord no otherwise than in an
old-covenant spirit; for they go to God as a merciful Creator, and they
themselves as His creatures; not as He is, their Father in the Son, and
they His children by regeneration through the Lord Jesus. Ay, and
though they may call God their Father, in the notion—not knowing what
they say, only having learned such things by tradition—as the Pharisees
did, yet Christ will have His time to say to them, even to their faces,
as He did once to the Jews, Your father, for all this your profession,
is the devil, to their own grief and everlasting misery (John 8:44).

Third. The third thing that is to be observed, if we would not be under
the Law, or do things in a legal spirit, is this—to have a care that we
do none of the works of the holy Law of God for life, or acceptance
with Him; no, nor of the Gospel neither. To do the works of the law to
the end we may be accepted of God, or that we may please Him, and to
have our desires of Him, is to do things from a legal or old-covenant
spirit, and that is expressly laid down where it is said, “To him that
worketh is the reward not reckoned of grace, but of debt”; that is, he
appears before God through the Law, and his obedience to it (Rom
4:4,5). And again, though they be in themselves Gospel-ordinances, as
baptism, breaking of bread, hearing, praying, meditating, or the like;
yet, I say, if they be not done in the right spirit, they are thereby
used as a hand by the devil to pull thee under the Covenant of Works,
as in former times he used circumcision, which was no part of the
Covenant of Works, the Ten Commands, but a seal of the righteousness of
faith; yet, I say, they being done in a legal spirit, the soul was
thereby brought under the Covenant of Works, and so most miserably
destroyed unawares to itself, and that because there was not a right
understanding of the nature and terms of the said covenants. And so it
is now; souls being ignorant of the nature of the old covenant, do even
by their subjecting to several Gospel ordinances, run themselves under
the old covenant, and fly off from Christ, even when they think they
are acoming closer to him. O, miserable! If you would know when or how
this is done, whether in one particular or more, I shall show you as
followeth—

1. That man doth bring himself under the Covenant of Works, by Gospel
ordinances, when he cannot be persuaded that God will have mercy upon
him except he do yield obedience to such or such a particular thing
commanded in the Word. This is the very same spirit that was in the
false brethren (spoken of Acts 15; Galatians, the whole Epistle), whose
judgment was, that unless such and such things were done, “they could
not be saved.” As now-a-days we have also some that say, Unless your
infants be baptized they cannot be saved;23 and others say, unless you
be rightly baptized, you have no ground to be assured that you are
believers, or members of churches; which is so far off from being so
good as a legal spirit, that it is the spirit of blasphemy, as is
evident, because they do reckon that the Spirit, righteousness, and
faith of Jesus, and the confession thereof, is not sufficient to
declare men to be members of the Lord Jesus; when, on the other side,
though they be rank hypocrites, yet if they do yield an outward
subjection to this or that, they are counted presently communicable
members, which doth clearly discover that there is not so much honour
given to the putting on the righteousness of the Son of God as there is
given to that which a man may do, and yet go to Hell within an hour
after; nay, in the very doing of it doth shut himself for ever from
Jesus Christ.

2. Men may do things from a legal or old-covenant spirit when they
content themselves with their doing of such and such a thing, as
prayers, reading, hearing, baptism, breaking of bread, or the like; I
say, when they can content themselves with the thing done, and sit down
at ease and content because the thing is done. As, for instance, some
men being persuaded that such and such a thing is their duty, and that
unless they do do it, God will not be pleased with them, nor suffer
them to be heirs of His kingdom, they from this spirit do rush into and
do the thing, which being done, they are content, as being persuaded
that now they are without doubt in a happy condition, because they have
done such things, like unto the Pharisee, who, because he had done this
and the other thing, said therefore, in a bragging way, “Lord, I thank
thee that I am not as this publican”; for I have done thus and thus;
when, alas! the Lord give him never a good word for his labour, but
rather a reproof.

3. That man doth act from a legal spirit who maketh the strictness of
his walking the ground of his assurance for eternal life. Some men, all
the ground they have to believe that they shall be saved, it is because
they walk not so loose as their neighbours, they are not so bad as
others are, and therefore they question not but that they shall do
well. Now this is a false ground, and a thing that is verily legal, and
savours only of some slight and shallow apprehensions of the old
covenant. I call them shallow apprehensions, because they are not right
and sound, and are such as will do the soul no good, but beguile it, in
that the knowledge of the nature of this covenant doth not appear to
the soul, only some commanding power it hath on the soul, which the
soul endeavouring to give up itself unto, it doth find some peace and
content, and especially if it find itself to be pretty willing to yield
itself to its commands. And is not this the very ground of thy hoping
that God will save thee from the wrath to come? If one should ask thee
what ground thou hast to think thou shalt be saved, wouldst thou not
say, Truly, because I have left my sins, and because I am more
inclinable to do good, [Do not think that I am against the order of the
Gospel]. and to learn, and get more knowledge; I endeavour to walk in
church order, as they call it, and therefore I hope God hath done a
good work for me, and I hope will save my soul. Alas, alas! this is a
very trick of the devil to make souls build the ground of their
salvation upon this their strictness, and abstaining from the
wickedness of their former lives, and because they desire to be
stricter and stricter. Now, if you would know such a man or woman, you
shall find them in this frame—namely, when they think their hearts are
good, then they think also that Christ will have mercy upon them; but
when their corruptions work, then they doubt and scruple until again
they have their hearts more ready to do the things contained in the law
and ordinances of the Gospel. Again, such men do commonly cheer up
their hearts, and encourage themselves still to hope all shall be well,
and that because they are not so bad as the rest, but more inclinable
than they, saying, I am glad I am not as this publican, but better than
he, more righteous than he (Luke 18:11).

4. This is a legal and old-covenant spirit that secretly persuades the
soul that if ever it will be saved by Christ, if must be fitted for
Christ by its getting of a good heart and good intentions to do this
and that for Christ; I say, that the soul when it comes to Christ may
not be rejected or turned off; when in deed and in truth this is the
very way for the soul to turn itself from Jesus Christ, instead of
turning to Him; for such a soul looks upon Christ rather to be a
painted Saviour or a cypher than a very and real Saviour. Friend, if
thou canst fit thyself, what need hast thou of Christ? If thou canst
get qualifications to carry to Christ that thou mightst be accepted,
thou dost not look to be accepted in the Beloved. Shall I tell thee?
Thou art as if a man should say, I will make myself clean, and then I
will go to Christ that He may wash me; or like a man possessed, that
will first cast the devils out of himself, and then come to Christ for
cure from Him. Thou, must, therefore, if thou wilt so lay hold of
Christ as not to be rejected by Him; I say, thou must come to Him as
the basest in the world, more fit to be damned, if thou hadst thy
right, than to have the least smile, hope, or comfort from Him. Come
with the fire of Hell in thy conscience, come with thy heart hard,
dead, cold, full of wickedness and madness against thy own salvation;
come as renouncing all thy tears, prayers, watchings, fastings; come as
a blood-red sinner; do not stay from Christ till thou hast a greater
sense of thy own misery, nor of the reality of God’s mercy; do not stay
while thy heart is softer and thy spirit in a better frame, but go
against thy mind, and against the mind of the devil and sin, throw
thyself down at the foot of Christ, with a halter about thy neck, and
say, Lord Jesus, hear a sinner, a hard-hearted sinner, a sinner that
deserveth to be damned, to be cast into Hell; and resolve never to
return, or to give over crying unto Him, till thou do find that He hath
washed thy conscience from dead works with His blood virtually, and
clothed thee with His own righteousness, and made thee complete in
Himself; this is the way to come to Christ.

THE USE OF THE NEW COVENANT


Now a few words to the second doctrine, and so I shall draw towards a
conclusion.

FIRST USE. The doctrine doth contain in it very much comfort to thy
[The use, for the second doctrine]. soul who art a new-covenant man, or
one of those who are under the new covenant. There is, First, pardon of
sin; and, Second, the manifestation of the same; and, Third, as power
to cause thee to persevere through faith to the very end of thy life.

First, There is, first, pardon of sin, which is not in the old
covenant; for in that there is nothing but commands; and if not obeyed,
condemned. O, but there is pardon of sin, even of all thy sins, against
the first and second covenant, under which thou art, and that freely
upon the account of Jesus Christ the righteousness, He having in thy
name, nature, and in the room of thy person, fulfilled all the whole
law in Himself for thee, and freely giveth it unto thee. O, though the
law be a ministration of death and condemnation, yet the Gospel, under
which thou art, is the ministration of life and salvation (2 Cor
3:6-9). Though they that live and die under the first covenant, God
regardeth them not (Heb 8:9). Yet they that are under the second are as
the apple of His eye (Deu 32:10; Psa 17:8; Zech 2:8). Though they that
are under the first, the Law, are “called to blackness, and darkness,
and tempest, the sound of a trumpet,” and a burning mountain, which
sight was so terrible, that Moses said, “I exceedingly fear and quake”
(Heb 12:18-22). “But ye are come unto Mount Sion, and unto the city of
the living God, the heavenly Jerusalem, and to an innumerable company
of angels, to the general assembly and church of the firstborn,” whose
names “are written in Heaven, and to God the Judge of all, and to the
spirits of just men made perfect, and to Jesus,” to blessed Jesus, “the
Mediator of the new covenant, and to the blood of sprinkling, that
speaketh better things than that of Abel” (Heb 12:22-24). Even
forgiveness of sins (Eph 1:7).

Second, The covenant that thou art under doth allow of repentance in
case thou chance to slip or fall by sudden temptation; but the law
allows of none (Rev 2:5; Gal 3:10). The covenant that thou art under
allows thee strength also; but the law is only a sound of words,
commanding words, but no power is given by them to fulfill the things
commanded (Heb 12:19). Thou that art under this second, art made a son;
but they that art under that first, are slaves and vagabonds (Gen
4:12). Thou that art under this, hast a Mediator, that is to stand
between justice and thee; but they under the other, their mediator is
turned an accuser, and speaketh most bitter things against their souls
(1 Tim 2:5; John 5:45). Again; the way that thou hast into Paradise is
a new and living way—mark, a living way; but they that are under the
old covenant, their way into Paradise is a killing and destroying way
(Heb 10:20; Gen 3:24). Again; thou has the righteousness of God to
appear before God withal; but they under the old covenant have nothing
but the righteousness of the Law, which Paul counts dirt and dung (Phil
3:7-9). Thou hast that which will make thee perfect, but the other will
not do so—“The law made nothing perfect, but the bringing in of a
better hope did,” which is the Son of God, “by the which we draw nigh
unto God” (Heb 7:19).

Third, The new covenant promiseth thee a new heart, as I said before;
but the old covenant promiseth none; and a new spirit, but the old
covenant promiseth none (Eze 36:26). The new covenant conveyeth faith,
but the old one conveyeth none (Gal 3). Through the new covenant the
love of God is conveyed into the heart; but through the old covenant
there is conveyed none of it savingly through Jesus Christ. Romans 5.
The new covenant doth not only give a promise of life, but also with
that the assurance of life, but the old one giveth none; the old
covenant wrought wrath in us and to us, but the new one worketh love
(Rom 4:15; Gal 5:6). Thus much for the first use.

SECOND USE. As all these, and many more privileges, do come to thee
through or by the new covenant, and that thou mightst not doubt of the
certainty of these glorious privileges, God hath so ordered it that
they do all come to thee by way of purchase, being obtained for thee,
ready to thy hand, by that one Man Jesus, who is the Mediator, or the
Person that hath principally to do both with God and thy soul in the
things pertaining to this covenant; so that now thou mayst look on all
the glorious things that are spoken of in the new covenant, and say,
All these must be mine; I must have a share in them; Christ hath
purchased them for me, and given them to me. Now I need not to say, O!
but how shall I come by them? God is holy, I am a sinner; God is just,
and I have offended. No; but thou mayst say, Though I am vile, and
deserve nothing, yet Christ is holy, and He deserveth all things;
though I have so provoked God by breaking His law that He could not in
justice look upon me, yet Christ hath so gloriously paid the debt that
now God can say, Welcome, soul, I will give thee grace, I will give
thee glory, thou shalt lie in My bosom, and go no more out; My Son hath
pleased Me, He hath satisfied the loud cries of the Law and justice,
that called for speedy vengeance on thee; He hath fulfilled the whole
Law, He hath brought in everlasting righteousness (Dan 9:24,25). He
hath overcome the devil, He hath washed away thy sins with His most
precious blood, He hath destroyed the power of death, and triumphs over
all the enemies. This He did in His own Person, as a common Jesus, for
all persons in their stead, even as for so many as shall come in to
Him; for His victory I give to them, His righteousness I give to them,
His merits I bestow on them, and look upon them holy, harmless,
undefiled, and for ever comely in my eye, through the victory of the
Captain of their salvation (1 Cor 15:55-57).

And that thou mayest, in deed and in truth, not only hear and read this
glorious doctrine, but be found one that hath the life of it in thy
heart, thou must be much in studying of the two covenants, the nature
of the one, and the nature of the other, and the conditions of them
that are under them both. Also, thou must be well-grounded in the
manner of the victory, and merits of Christ, how they are made thine.

First, And here thou must, in the first place, believe that the babe
that was born of Mary, lay in a manger at Bethlehem, in the time of
Caesar Augustus; that He, that babe, that child, was the very Christ.

Second, Thou must believe that in the days of Tiberius Caesar, when
Herod was tetrarch of Galilee, and Pontius Pilate governor of Judea,
that in those days He was crucified, or hanged on a tree between two
thieves, which by computation, or according to the best account, is
above sixteen hundred years since. 24

Third, Thou must also believe that when He did hang upon that cross of
wood on the Mount Calvary, that then He did die there for the sins of
those that did die before He was crucified; also for their sins that
were alive at the time of His crucifying, and also that He did by that
one death give satisfaction to God for all those that should be born
and believe in Him after His death, even unto the world’s end. I say,
this thou must believe, upon pain of eternal damnation, that by that
one death, that when He did die, He did put an end to the curse of the
Law and sin [This is the doctrine that I will live and die by, and be
willing to be damned if it saves me not. I am not ashamed of the Gospel
of Christ, for it is the power of God to salvation; therefore I preach
Christ crucified, to the Jews a stumbling block, and to the Greeks
foolishness (Rom 1:16; 1 Cor 1:23).] and at that time by His death on
the Cross, and by His resurrection out of Joseph’s sepulchre, He did
bring in a sufficient righteousness to clothe thee withal
completely—“For by one offering He hath perfected for ever them that
are sanctified.” Not that He should often offer Himself—“for then must
He often have suffered since the foundation of the world; but now ONCE
in the end of the world hath He appeared to put,” or do, “away sin by
the sacrifice of Himself”—namely, when He hanged on the Cross. For it
is by the offering up of the body of this blessed Jesus Christ ONCE for
all. Indeed, other priests may offer oftentimes sacrifices and
offerings which can never take away sins; but this Man, this Jesus,
this anointed and appointed sacrifice, when He had offered ONE
sacrifice for sins, for ever sat down on the right hand of God (Heb
10:14; 9:24,25).

[A word of advice]. But because thou in thy pursuit after the faith of
the Gospel wilt be sure to meet with devils, heretics, particular
corruptions, as unbelief, ignorance, the spirit of works animated on by
suggestions, false conclusions, with damnable doctrines, I shall
therefore briefly, besides what hath been already said, speak a word or
two before I leave thee of further advice, especially concerning these
two things. First, How thou art to conceive of the Saviour. Second, How
thou art to make application of Him.

First. For the Saviour. 1. Thou must look upon Him to be very God and
very Man; not man only, nor God only, but God and Man in one Person,
both natures joined together, for the putting of Him in a capacity to
be a suitable Saviour; suitable, I say, to answer both sides and
parties, with whom He hath to do in the office of His Mediatorship and
being of a Saviour. 2. Thou must not only do this, but thou must also
consider and believe that even what was done by Jesus Christ, it was
not done by one nature without the other; but thou must consider that
both natures, both the Godhead and the manhood, did gloriously concur
and join together in the undertaking of the salvation of our bodies and
souls; not that the Godhead undertook anything without the manhood,
neither did the manhood do anything without the virtue and union of the
Godhead; and thou must of necessity do this, otherwise thou canst not
find any sound ground and footing for thy soul to rest upon.

For if thou look upon any of these asunder—that is to say, the Godhead
without the manhood, or the manhood without the Godhead—thou wilt
conclude that what was done by the Godhead was not done for man, being
done without the manhood; or else, that that which was done with the
manhood could not answer Divine justice, in not doing what it did by
the virtue and in union with the Godhead; for it was the Godhead that
gave virtue and value to the suffering of the manhood, and the manhood
being joined therewith, that giveth us an interest into the heavenly
glory and comforts of the Godhead.

What ground can a man have to believe that Christ is his Saviour, if he
do not believe that He suffered for sin in his nature? And what ground
also can a man have to think that God the Father is satisfied, being
infinite, if he believe not also that He who gave the satisfaction was
equal to Him who was offended?

Therefore, beloved, when you read of the offering of the body of the
Son of Man for our sins, then consider that He did it in union with,
and by the help of, the eternal Godhead. “How much more shall the blood
of Christ, who, through the eternal Spirit, offered Himself without
spot to God, purge your consciences from dead works,” etc.

And when thou readest of the glorious works and splendour of the
Godhead in Christ, then consider that all that was done by the Godhead,
it was done as it had union and communion with the manhood. And then
thou shalt see that the devil is overcome by God-man; sin, death, Hell,
the grave, and all overcome by Jesus, God-man, and then thou shalt find
them overcome indeed. They must needs be overcome when God doth
overcome them; and we have good ground to hope the victory is ours,
when in our nature they are overcome.

Second. The second thing is, how to apply, or to make application of
this Christ to the soul. And for this there are to be considered the
following particulars—

1. That when Jesus Christ did thus appear, being born of Mary, He was
looked upon by the Father as if the sin of the whole world was upon
Him; nay, further, God did look upon Him and account Him the sin of
man—“He hath made Him to be sin for us,” (2 Cor 5:21) that is, God made
His Son Jesus Christ our sin, or reckoned Him to be, not only a sinner,
but the very bulk of sin of the whole world, and condemned Him so
severely as if He had been nothing but sin. “For what the law could not
do, in that it was weak through the flesh, God sending His own Son in
the likeness of sinful flesh, and for sin, condemned sin in the
flesh”—that is, for our sins condemned His Son Jesus Christ; as if He
had in deed and truth been our very sin, although altogether “without
sin” (Rom 8:3; 2 Cor 5:21). Therefore, as to the taking away of thy
curse, thou must reckon Him to be made sin for thee. And as to His
being thy justification, thou must reckon Him to be thy righteousness;
for, saith the Scripture, “He,” that is, God, “hath made HIM to be SIN
for us, though He knew no sin, that we might be made the RIGHTEOUSNESS
of God in HIM.”

2. Consider for whose sakes all this glorious design of the Father and
the Son was brought to pass; and that you shall find to be for man, for
sinful man (2 Cor 8:9).

3. The terms on which it is made ours; and that you will find to be a
free gift, merely arising from the tender-heartedness of God—you are
“justified freely by His grace, through the redemption that is in
Christ, whom God hath set forth to be a Propitiation through faith in
His blood,” etc. (Rom 3:25).

4. How men are to reckon it theirs; and that is, upon the same terms
which God doth offer it, which is freely, as they are worthless and
undeserving creatures, as they are without all good, and also unable to
do any good. This, I say, is the right way of applying the merits of
Christ to thy soul, for they are freely given to thee, a poor sinner,
not for anything that is in thee, or done by thee, but freely as thou
art a sinner, and so standest in absolute need thereof.

And, Christian, thou art not in this thing to follow thy sense and
feeling, but the very Word of God. The thing that doth do the people of
God the greatest injury, it is their too little hearkening to what the
Gospel saith, and their too much giving credit to what the Law, sin,
the devil, and conscience saith; and upon this very ground to conclude
that because there is a certainty of guilt upon the soul, therefore
there is also for certain, by sin, damnation to be brought upon the
soul. This is now to set the Word of God aside, and to give credit to
what is formed by the contrary; but thou must give more credit to one
syllable of the written Word of the Gospel than thou must give to all
the saints and angels in Heaven and earth; much more than to the devil
and thy own guilty conscience.

Let me give you a parable:—There was a certain man that had committed
treason against his king; but forasmuch as the king had compassion upon
him, he sent him, by the hand of a faithful messenger, a pardon under
his own hand and seal; but in the country where this poor man dwelt,
there were also many that sought to trouble him, by often putting of
him in mind of his treason, and the law that was to be executed on the
offender. Now which way should this man so honour his king, but as by
believing his handwriting, which was the pardon. Certainly he would
honour him more by so doing than to regard all the clamours of his
enemies continually against him.

Just thus it is here: thou having committed treason against the King of
Heaven, He through compassion, for Christ’s sake, hath sent thee a
pardon; but the devil, the Law, and thy conscience do continually seek
to disturb thee by bringing thy sins afresh into thy remembrance. But
now, wouldst thou honour thy King? Why then, he that believeth “the
record that God hath given of His Son,” hath set to his seal that God
is true. “And this is the record, that God hath given to us eternal
life, and this life is in His Son” (1 John 5:11). And therefore, my
brethren, seeing God our Father hath sent us damnable traitors a pardon
from Heaven, even all the promises of the Gospel, and also hath sealed
to the certainty of it with the heart-blood of His dear Son, let us not
be daunted, though our enemies, with terrible voices, do bring our
former life never so often into our remembrance.

Object. But, saith the soul, how, if after I have received a pardon, I
should commit treason again? What should I do then?

Answ. Set the case: thou hast committed abundance of treason, He hath
by Him abundance of pardons—“Let the wicked forsake his way, and the
unrighteous man his thoughts: and let him return unto the LORD, and He
will have mercy upon him; and to our God, for He will abundantly
pardon” (Isa 55:7).

Sometimes I myself have been in such a strait that I have been almost
driven to my wit’s ends with the sight and sense of the greatness of my
sins; but calling to mind that God was God in His mercy, pity, and
love, as well as in His holiness, justice, etc.; and again, considering
the ability of the satisfaction that was given to holiness and justice,
to the end there might be way made for sinners to lay hold of this
mercy; I say, I considering this, when tempted to doubt and despair, I
have answered in this manner—

“Lord, here is one of the greatest sinners that ever the ground bare; a
sinner against the Law, and a sinner against the Gospel. I have sinned
against light, and I have sinned against mercy. And now, Lord, the
guilt of them breaks my heart. The devil also he would have me despair,
telling of me that Thou art so far from hearing my prayers in this my
distress, that I cannot anger Thee worse than to call upon Thee; for
saith he, Thou art resolved for ever to damn, and not to grant me the
least of Thy favour; yet, Lord, I would fain have forgiveness. And Thy
Word, though much may be inferred from it against me, yet it saith, If
I come unto Thee, Thou will in nowise cast me out. Lord, shall I honour
Thee most by believing Thou canst pardon my sins, or by believing Thou
canst not? Shall I honour Thee most by believing Thou wilt pardon my
sins, or by believing Thou wilt not? Shall I honour the blood of Thy
Son also by despairing that the virtue thereof is not sufficient, or by
believing that it is sufficient to purge me from all my blood-red and
crimson sins? Surely, Thou that couldst find so much mercy as to pardon
Manasseh, Mary Magdalene, the three thousand murderers, persecuting
Paul, murderous and adulterous David, and blaspheming Peter—Thou that
offeredst mercy to Simon Magus, a witch, and didst receive the
astrologers and conjurors in the 19th of Acts—Thou hast mercy enough
for one poor sinner. Lord, set the case: my sins were bigger than all
these, and I less deserved mercy than any of these, yet Thou hast said
in Thy Word that he that cometh to thee Thou wilt in “nowise cast out.”
And God hath given comfort to my soul, even to such a sinner as I am.
And I tell you, there is no way so to honour God, and to beat out the
devil, as to stick to the truth of God’s Word and the merits of
Christ’s blood by believing. When Abraham believed—even against hope
and reason—he gave glory to God (Rom 4). And this is our victory, even
our faith (1 John 5:4). Believe, and all things are possible to you. He
that believeth shall be saved. He that believeth on the Son hath
everlasting life, and shall never perish, neither shall any man pluck
them out of Christ’s Father’s hands.”

And if thou dost indeed believe this, thou wilt not only confess Him as
the Quakers do—that is, that He was born at Bethlehem of Mary, suffered
on Mount Calvary under Pontius Pilate, was dead and buried, rose again,
and ascended, etc.; for all this they confess, and in the midst of
their confession they do verily deny that His death on that Mount
Calvary did give satisfaction to God for the sins of the world, and
that His resurrection out of Joseph’s sepulchre is the cause of our
justification in the sight of God, angels, and devils; but, I say, if
thou dost believe these things indeed, thou dost believe that then, so
long ago, even before thou wast born, He did bear thy sins in His own
body, which then was hanged on the tree, and never before nor since;
that thy old man was then crucified with Him, namely, in the same body
then crucified (See 1 Peter 2:24; and Rom 6:6). This is nonsense to
them that believe not; but if thou do indeed believe, thou seest it so
plain, and yet such a mystery, that it makes thee wonder. But,

[THIRD USE]. In the third place, this glorious doctrine of the new
covenant, and the Mediator thereof, will serve for the comforting, and
the maintaining of the comfort, of the children of the new covenant
this way also—that is, that He did not only die and rise again, but
that He did ascend in His own Person into Heaven to take possession
thereof for me, to prepare a place there for me, standeth there in the
second part of His suretyship to bring me safe in my coming thither,
and to present me in a glorious manner, without spot or wrinkle, or any
such thing; that He is there exercising of His priestly office for me,
pleading the perfection of His own righteousness for me, and the virtue
of His blood for me; that He is there ready to answer the accusations
of the Law, devil, and sin for me. Here thou mayst through faith look
the very devil in the face, and rejoice, saying, O Satan! I have a
precious Jesus, a soul-comforting Jesus, a sin-pardoning Jesus. Here
thou mayst hear the biggest thunder-crack that the Law can give, and
yet not be daunted. Here thou mayst say, O Law! thou mayst roar against
sin, but thou canst not reach me; thou mayst curse and condemn, but not
my soul; for I have righteous Jesus, a holy Jesus, a soul-saving Jesus,
and He hath delivered me from thy threats, from thy curses, from thy
condemnations; I am out of thy reach, and out of thy bounds; I am
brought into another covenant, under better promises, promises of life
and salvation, free promises to comfort me without my merit, even
through the blood of Jesus, the satisfaction given to God for me by
Him; therefore, though thou layest my sins to my charge, and sayest
thou wilt prove me guilty, yet so long as Christ is above ground, and
hath brought in everlasting righteousness, and given that to me, I
shall not fear thy threats, thy charges, thy soul-scarring
denunciations; my Christ is all, hath done all, and will deliver me
from all that thou, and whatsoever else can bring an accusation against
me. Thus also thou may say when death assaulteth thee—O death, where is
thy sting? Thou mayst bite indeed, but thou canst not devour; I have
comfort by and through the one Man Jesus; Jesus Christ, He hath taken
thee captive, and taken away thy strength; He hath pierced thy heart,
and let out all thy soul-destroying poison; therefore, though I see
thee, I am not afraid of thee; though I feel thee, I am not daunted;
for thou hast lost thy sting in the side of the Lord Jesus; through Him
I overcome thee, and set foot upon thee. Also, O Satan! though I hear
thee grumble, and make a hellish noise, and though thou threaten me
very highly, yet my soul shall triumph over thee, so long as Christ is
alive and can be heard in Heaven; so long as He hath broken thy head,
and won the field of thee; so long as thou are in prison, and canst not
have thy desire. I, therefore, when I hear thy voice, do pitch my
thoughts on Christ my Saviour, and do hearken when He will say, for He
will speak comfort; He saith, He hath got the victory, and doth give to
me the crown, and causeth me to triumph through His most glorious
conquest.

Nay, my brethren, the saints under the Levitical Law, who had not the
new covenant sealed or confirmed any further than by promise that it
should be; I say, they, when they thought of the glorious privileges
that God had promised should come, though at that time they were not
come, but seen afar off, how confidently were they persuaded of them,
and embraced them, and were so fully satisfied as touching the
certainty of them, that they did not stick at the parting with all for
the enjoying of them. [Shall not we then that see all things already
done before us make it a strong argument to increase our faith (Heb
11).] How many times doth David in the Psalms admire, triumph, and
persuade others to do so also, through the faith that he had in the
thing that was to be done? Also Job, in what faith doth he say he
should see his Redeemer, though He had not then shed one drop of blood
for him, yet because He had promised so to do; and this was signified
by the blood of bulls and goats. Also Samuel, Isaiah, Jeremiah,
Zechariah, etc., how gloriously in confidence did they speak of Christ,
and His death, blood, conquest, and everlasting priesthood, even before
He did manifest Himself in the flesh which He took of the Virgin. [For
they were so many sure promises, with a remembrance in them, also for
the better satisfaction of them that believed them]. We that have lived
since Christ, have more ground to hope than they under the old covenant
had, though they had the word of the just God for the ground of their
faith. Mark, they had only the promise that He should and would come;
but we have the assured fulfilling of those promises, because He is
come; they were told that He should spill His blood, but we do see He
hath spilt His blood; they ventured all upon His standing Surety for
them, but we see He hath fulfilled, and that faithfully too, the office
of His Suretyship, in that, according to the engagement, He hath
redeemed us poor sinners; they ventured on the new covenant, though not
actually sealed, only “because He judged Him faithful who had promised”
(Heb 11:11). But we have the covenant sealed, all things are completely
done, even as sure as the heart-blood of a crucified Jesus can make it.

There is a great difference between their dispensation and ours for
comfort, even as much as there is between the making of a bond with a
promise to seal it, and the sealing of the same. It was made indeed in
their time, but it was not sealed until the time the blood was shed on
the Mount Calvary; and that we might indeed have our faith mount up
with wings like an eagle, he showeth us what encouragement and ground
of faith we have to conclude we shall be everlastingly delivered,
saying, “For where a testament” or covenant “is, there must also of
necessity be the death of the testator. For a testament is of force
after men are dead: otherwise it is of no strength at all while the
testator liveth. Whereupon neither the first testament was dedicated
without blood” (Heb 9:16-18). As Christ’s blood was the confirmation of
the new covenant, yet it was not sealed in Abraham, Isaac, or Jacob’s
days to confirm the covenant that God did tell them of, and yet they
believed; therefore we ought to give the more earnest heed to believe
the things that we have heard, and not in any wise to let them be
questioned; and the rather, because you see the testament is not only
now made, but confirmed; not only spoken of and promised, but verily
sealed by the death and blood of Jesus, who is the Testator thereof.

My brethren, I would not leave you ignorant of this one thing, that
though the Jews had the promise of a sacrifice, of an everlasting High
Priest that should deliver them, yet they had but the promise; for
Christ was not sacrificed, and was not then come a high priest of good
things to come; only the type, the shadow, the figure, the ceremonies
they had, together with Christ’s engaging as Surety to bring all things
to pass that were promised should come, and upon that account received
and saved.

It was with them and their dispensation as this similitude gives you to
understand:—Set the case that there be two men who make a covenant that
the one should give the other ten thousand sheep on condition the other
give him two thousand pound; but forasmuch as the money is not to be
paid down presently, therefore if he that buyeth the sheep will have
any of them before the day of payment, the creditor requesteth a
surety; and upon the engagement of the surety there is part of the
sheep given to the debtor even before the day of payment, but the other
at and after. So it is here; Christ covenanted with His Father for His
sheep—“I lay down My life for My sheep,” saith He—but the money was not
to be paid down so soon as the bargain was made, as I have already
said, yet some of the sheep were saved even before the money was paid,
and that because of the Suretyship of Christ; as it is written, “Being
justified,” or saved, “freely by His grace through the redemption,” or
purchase, “that is in Christ Jesus. Whom God hath set forth to be a
propitiation through faith in His blood, to declare His righteousness
for the remission of sins that are past,” or the sinners who died in
the faith before Christ was crucified, through God’s forbearing till
the payment was paid; to declare, I say, at this time His
righteousness; “that He might be just, and the justifier of him which
believeth in Jesus” (Rom 3:24-26).

The end of my speaking of this is, to show you that it is not wisdom
now to doubt whether God will save you or no, but to believe, because
all things are finished as to our justification: the covenant not only
made, but also sealed; the debt paid, the prison doors flung off of the
hooks, with a proclamation from Heaven of deliverance to the prisoners
of hope, saying, “Turn you to the stronghold, ye prisoners of hope,
even today do I declare,” saith God, “that I will render double unto
thee” (Zech 9:12). And, saith Christ, when He was come, “The Spirit of
the Lord is upon me, because He hath anointed Me to preach the Gospel,”
that is, good tidings “to the poor,” that their sins should be
pardoned, that their souls shall be saved. “He hath sent Me to heal the
broken-hearted, to preach deliverance to the captives, and recovering
of sight to the blind, to set at liberty them that are bruised,” and to
comfort them that mourn, “to preach the acceptable year of the Lord”
(Luke 4:18,19).

Therefore here, soul, thou mayst come to Jesus Christ for anything thou
wantest, as to a common treasure-house, being the principal Man for the
distributing of the things made mention of in the new covenant, He
having them all in His own custody by right of purchase; for He hath
bought them all, paid for them all. Dost thou want faith? then come for
it to the Man Christ Jesus (Heb 12:2). Dost thou want the Spirit? then
ask it of Jesus. Dost thou want wisdom? Dost thou want grace of any
sort? Dost thou want a new heart? Dost thou want strength against thy
lusts, against the devil’s temptations? Dost thou want strength to
carry thee through afflictions of body, and afflictions of spirit,
through persecutions? Wouldst thou willingly hold out, stand to the
last, and be more than a conqueror? then be sure thou meditate enough
on the merits of the blood of Jesus, how He hath undertaken for thee,
that He hath done the work of thy salvation in thy room, that He is
filled of God on purpose to fill thee, and is willing to communicate
whatsoever is in Him or about Him to thee. Consider this, I say, and
triumph in it.

Again; this may inform us of the safe state of the saints as touching
their perseverance, that they shall stand though Hell rages, though the
devil roareth, and all the world endeavoureth the ruin of the saints of
God, though some, through ignorance of the virtue of the offering of
the body of Jesus Christ, do say a man may be a child of God today, and
a child of the devil tomorrow, which is gross ignorance; for what? Is
the blood of Christ, the death of Christ, the resurrection of Christ,
of no more virtue than to bring in for us an uncertain salvation? or
must the effectualness of Christ’s merits, as touching our
perseverance, be helped on by the doings of man? Surely they that are
predestinated are also justified; and they that are justified, they
shall be glorified (Rom 8:30). Saints, do not doubt of the salvation of
your souls, unless you do intend to undervalue Christ’s blood; and do
not think but that He that hath begun the good work of His grace in you
will perfect it to the second coming of our Lord Jesus (Phil 1:6).
Should not we, as well as Paul, say, I am persuaded that nothing shall
separate us from the love of God, which is in Christ Jesus (Rom 8). O
let the saints know, that unless the devil can pluck Christ out of
Heaven, he cannot pull a true believer out of Christ. When I say a true
believer, I do mean such an one as hath the faith of the operation of
God in his soul.

Lastly, Is there such mercy as this? such privileges as these? Is there
so much ground of comfort, and so much cause to be glad? Is there so
much store in Christ, and such a ready heart in Him to give it to me?
Hath His bleeding wounds so much in them, as that the fruits thereof
should be the salvation of my soul, of my sinful soul, as to save me,
sinful me, rebellious me, desperate me? What then? Shall not I now be
holy? Shall not I now study, strive, and lay out myself for Him that
hath laid out Himself soul and body for me? Shall I now love ever a
lust or sin? Shall I now be ashamed of the cause, ways, people, or
saints of Jesus Christ? Shall I now yield my members as instruments of
righteousness, seeing my end is everlasting life? (Rom 6). Shall Christ
think nothing too dear for me? and shall I count anything too dear for
Him? Shall I grieve Him with my foolish carriage? Shall I slight His
counsel by following of my own will? Thus, therefore, the doctrine of
the new covenant doth call for holiness, engage to holiness, and maketh
the children of that covenant to take pleasure therein. Let no man,
therefore, conclude on this, that the doctrine of the Gospel is a
licentious doctrine; but if they do, it is because they are fools, and
such as have not tasted of the virtue of the blood of Jesus Christ;
neither did they ever feel the nature and sway that the love of Christ
hath in the hearts of His. And thus also you may see that the doctrine
of the Gospel is of great advantage to the people of God that are
already come in, or to them that shall at the consideration hereof be
willing to come in, to partake of the glorious benefits of this
glorious covenant. But, saith the poor soul,

Object. Alas! I doubt this is too good for me.

Inquirer. Why so, I pray you?

Object. Alas! because I am a sinner.

Reply. Why, all this is bestowed upon none but sinners, as it is
written, While we were ungodly, Christ died for us (Rom 5:6,8). “He
came into the world to save sinners” (1 Tim 1:15).

Object. O, but I am one of the chief of sinners.

Reply. Why, this is for the chief of sinners—“Christ Jesus came into
the world to save sinners, of whom I am chief,” saith Paul (1 Tim
1:15).

Object. O, but my sins are so big, that I cannot conceive how I should
have mercy.

Reply. Why, soul? Didst thou ever kill anybody? Didst thou ever burn
any of thy children in the fire to idols? Hast thou been a witch? Didst
thou ever use enchantments and conjuration? [You that are resolved to
go on in your sins, meddle not with this]. Didst thou ever curse, and
swear, and deny Christ? And yet if thou hast, there is yet hopes of
pardon; yea, such sinners as these have been pardoned, as appears by
these and the like Scriptures, 2 Chronicles 33:1-10, compared with
verses 12, 13. Again, Acts 19:19, 20; 8:22, compared with verse 9;
Matthew 26:74, 75.

Object. But though I have not sinned in such kind of sins, yet it may
be I have sinned as bad.

Answ. That cannot likely be; yet though thou hast, still there is
ground of mercy for thee, forasmuch as thou art under the promise (John
6:37).

The unpardonable sin.

Object. Alas! man, I am afraid that I have sinned the unpardonable sin,
and therefore there is no hope for me.

Answ. Dost thou know what the unpardonable sin, the sin against the
Holy Ghost, is? and when it is committed?

Reply. It is a sin against light.

Answ. That is true; yet every sin against light is not the sin against
the Holy Ghost.

Reply. Say you so?

Answ. Yea, and I prove it thus—If every sin against light had been the
sin that is unpardonable, then had David and Peter and others sinned
that sin; but though they did sin against light, yet they did not sin
that sin; therefore every sin against light is not the sin against the
Holy Ghost, the unpardonable sin.

Object. But the Scripture saith, “If we sin willfully after that we
have received the knowledge of the Truth, there remaineth no more
sacrifice for sins; but a certain fearful looking for of judgment and
fiery indignation, which shall devour the adversaries.”

Answ. Do you know what that willful sin is?

Reply. Why, what is it? Is it not for a man to sin willingly after
enlightening?

Answ. 1. Yes; yet doubtless every willing sin is not that; for then
David had sinned it when he lay with Bathsheba; and Jonah, when he fled
from the presence of the Lord; and Solomon also, when he had so many
concubines. 2. But that sin is a sin that is of another nature, which
is this—For a man after he hath made some profession of salvation to
come alone by the blood of Jesus, together with some light and power of
the same upon his spirit; I say, for him after this knowingly,
willfully, and despitefully to trample upon the blood of Christ shed on
the Cross, and to count it an unholy thing, or no better than the blood
of another man, and rather to venture his soul any other way than to be
saved by this precious blood. And this must be done, I say, after some
light (Heb 6:4,5) despitefully (Heb 10:29) knowingly (2 Peter 2:21) and
willfully (Heb 10:26 compared with verse 29) and that not in a hurry
and sudden fit, as Peter’s was, but with some time beforehand to pause
upon it first, with Judas; and also with a continued resolution never
to turn or be converted again; “for it is impossible to renew such
again to repentance,” they are so resolved and so desperate (Heb 6).

Quest. And how sayest thou now? Didst thou ever, after thou hadst
received some blessed light from Christ, willfully, despitefully, and
knowingly stamp or trample the blood of the Man Christ Jesus under thy
feet? and art thou for ever resolved so to do?

Answ. O no; I would not do that willfully, despitefully, and knowingly,
not for all the world.

Inquiry. But yet I must tell you, now you put me in mind of it, surely
sometimes I have most horrible blasphemous thoughts in me against God,
Christ, and the Spirit. May not these be that sin I trow?

Answ. Dost thou delight in them? Are they such things as thou takest
pleasure in?

Reply. O no; neither would I do it for a thousand worlds. O, methinks
they make me sometimes tremble to think of them. But how and if I
should delight in them before I am aware?

Answ. Beg of God for strength against them, and if at any time thou
findest thy wicked heart to give way in the least thereto, for that is
likely enough, and though thou find it may on a sudden give way to that
Hell-bred wickedness that is in it, yet do not despair, forasmuch as
Christ hath said, “All manner of sins and blasphemies shall be forgiven
to the sons of men. And whosoever speaketh a word against the Son of
man,” that is Christ, as he may do with Peter, through temptation, yet
upon repentance, “it shall be forgiven him” (Matt 12:31, 32).

Object. But I thought it might have been committed all on a sudden,
either by some blasphemous thought, or else by committing some other
horrible sin.

Answ. For certain, this sin and the commission of it doth lie in a
knowing, willful, malicious, or despiteful, together with a final
trampling the blood of sweet Jesus under foot (Heb 10).

Object. But it seems to be rather a resisting of the Spirit, and the
motions thereof, than this which you say; for, first, its proper title
is the sin against the Holy Ghost; and again, “They have done despite
unto the Spirit of grace”; so that it rather seems to be, I say, that a
resisting of the Spirit, and the movings thereof, is that sin.

Answ. First. For certain, the sin is committed by them that do as
before I have said—that is, by a final, knowing, willful, malicious
trampling under foot the blood of Christ, which was shed on Mount
Calvary when Jesus was there crucified. And though it be called the sin
against the Spirit, yet as I said before, every sin against the Spirit
is not that; for if it were, then every sin against the light and
convictions of the Spirit would be unpardonable; but that is an evident
untruth, for these reasons—First, Because there be those who have
sinned against the movings of the Spirit, and that knowingly too, and
yet did not commit that sin; as Jonah, who when God had expressly by
His Spirit bid him go to Nineveh, he runs thereupon quite another way.
Secondly, Because the very people that have sinned against the movings
of the Spirit are yet, if they do return, received to mercy. Witness
also Jonah, who though he had sinned against the movings of the Spirit
of the Lord in doing contrary thereunto, “yet when he called,” as he
saith, “to the Lord,” out of the belly of Hell, “the LORD heard him,
and gave him deliverance, and set him again about his work.” Read the
whole story of that Prophet. But,

Answ. Second. I shall show you that it must needs be willfully,
knowingly, and a malicious rejecting of the Man Christ Jesus as the
Saviour—that is, counting His blood, His righteousness, His
intercession in His own Person, for he that rejects one rejects all, to
be of no value as to salvation; I say, this I shall show you is the
unpardonable sin, and then afterwards in brief show you why it is
called the sin against the Holy Ghost.

[Must be a willfully and maliciously rejecting the Saviour.]

1. That man that doth reject, as aforesaid, the blood, death,
righteousness, resurrection, ascension, and intercession of the Man
Christ, doth reject that sacrifice, that blood, that righteousness,
that victory, that rest, that God alone hath appointed for
salvation—“Behold the Lamb,” or sacrifice, “of God” (John 1:29). “We
have redemption through His blood” (Eph 1:7). That I may “be found in
Him”—to wit, in Christ’s righteousness, with Christ’s own personal
obedience to His Father’s will (Phil 3:7-10). By His resurrection comes
justification (Rom 4:25). His intercession now in His own Person in the
Heavens, now absent from His saints, is the cause of the saints’
perseverance (Rom 8:33-39).

2. They that reject this sacrifice, and the merits of this Christ,
which He by Himself hath brought in for sinners, have rejected Him
through whom alone all the promises of the New Testament, together with
all the mercy discovered thereby, doth come unto poor creatures—“For
all the promises of God in Him are yea, and in Him amen, unto the glory
of God” (2 Cor 1:20). And all spiritual blessings are made over to us
through Him; that is, through and in this Man, which is Christ, we have
all our spiritual, heavenly, and eternal mercies (Eph 1:3,4).

3. He that doth knowingly, willfully, and despitefully reject this Man
for salvation doth sin the unpardonable sin, because there is never
another sacrifice to be offered. “There is no more offering for
sin.—There remaineth no more sacrifice for sin,” (Heb 10:18-26);
namely, than the offering of the body of Jesus Christ a sacrifice once
for all (Heb 10:10,14, compared with 18, 26). No; but they that shall,
after light and clear conviction, reject the first offering of His body
for salvation, do crucify Him the second time, which irrecoverably
merits their own damnation—“For it is impossible for those who were
once enlightened, and have tasted of the heavenly gift, and were made
partakers of the Holy Ghost, and have tasted the good Word of God, and
the powers of the world to come, if they shall fall away, to renew them
again unto repentance; seeing they crucify to themselves the Son of God
afresh, and put Him to an open shame” (Heb 6:4-6). “If they shall fall
away, to renew them again unto repentance.” And why so? Seeing, saith
the Apostle, they do crucify to themselves the Son of God afresh, and
do put Him to an open shame. O, then, how miserably hath the devil
deceived some, in that he hath got them to reject the merits of the
first offering of the body of Christ, which was for salvation, and got
them to trust in a fresh crucifying of Christ, which unavoidably brings
their speedy damnation.

4. They that do reject this Man, as aforesaid, do sin the unpardonable
sin, because in rejecting Him they do make way for the justice of God
to break out upon them, and to handle them as it shall find them; which
will be, in the first place, sinners against the first covenant; and
also despising of, even the life, and glory, and consolations, pardon,
grace, and love, that is discovered in the second covenant, forasmuch
as they reject the Mediator and priest of the same, which is the Man
Jesus. And the man that doth so, I would fain see how his sins should
be pardoned, and his soul saved, seeing the means, which is the Son of
Man, the Son of Mary, and His merits, are rejected; “for,” saith He,
“if you believe not that I am He, you shall,” mark, “you shall,” do
what you can; “you shall,” appear where you can; “you shall,” follow
Moses’ law, or any holiness whatsoever, “ye shall die in your sins”
(John 8:24). So that, I say, the sin that is called the unpardonable
sin is a knowing, willful, and despiteful rejecting of the sacrificing
of the Son of Man the first time for sin.

[Why it is called the sin against the Holy Ghost.]

And now to show you why it is called the sin against the Holy Ghost, as
in these Scriptures, (Matt 12; Heb 10; Mark 3).

1. Because they sin against the manifest light of the Spirit, as I said
before; it is a sin against the light of the Spirit—that is, they have
been formerly enlightened into the nature of the Gospel and the merits
of the Man Christ, and His blood, righteousness, intercession, etc.;
and also professed and confessed the same, with some life and comfort
in and through the profession of Him; yet now against all that light,
maliciously, and with despite to all their former profession, turn
their backs and trample upon the same.

2. It is called the sin against the Holy Ghost because such a person
doth, as I may say, lay violent hands on it; one that sets himself in
opposition to, and is resolved to resist all the motions that do come
in from the Spirit to persuade the contrary. For I do verily believe
that men, in this very rejecting of the Son of God, after some
knowledge of Him, especially at their first resisting and refusing of
Him, they have certain motions of the Spirit of God to dissuade them
from so great a soul-damning act. But they, being filled with an
overpowering measure of the spirit of the devil, do despite unto these
convictions and motions by studying and contriving how they may answer
them, and get from under the convincing nature of them, and therefore
it is called a doing despite unto the Spirit of Grace (Heb 10:29). And
so,

3. In that they do reject the beseeching of the Spirit, and all its
gentle entreatings of the soul to tarry still in the same doctrine.

4. In that they do reject the very testimony of the Prophets and
Apostles with Christ Himself; I say, their testimony, through the
Spirit, of the power, virtue, sufficiency, and prevalency of the blood,
sacrifice, death, resurrection, ascension, and intercession of the Man
Christ Jesus, of which the Scriptures are full both in the Old and New
Testament, as the Apostle saith, for all the Prophets from Samuel, with
them that follow after, have showed of these days—that is, in which
Christ should be a sacrifice for sin (Acts 3:24, compared with verses
6, 13-15, 18, 26). Again, saith, he, “He therefore that despiseth not
man, but God; who hath also given unto us His Holy Spirit” (1
Thessalonians 4:8); that is, he rejecteth or despiseth the very
testimony of the Spirit.

5. It is called the sin against the Holy Ghost, because he that doth
reject and disown the doctrine of salvation by the Man Christ Jesus,
through believing in Him, doth despise, resist, and reject the wisdom
of the Spirit; for the wisdom of God’s Spirit did never more appear
than its finding out a way for sinners to be reconciled to God by the
death of this Man; and therefore Christ, as He is a sacrifice, is
called the wisdom of God. And again, when it doth reveal the Lord Jesus
it is called the “Spirit of wisdom and revelation in the knowledge of
Him” (Eph 1:17).

Object. But, some may say, the slighting or rejecting of the Son of
Man, Jesus of Nazareth, the Son of Mary, cannot be the sin that is
unpardonable, as is clear from that Scripture in Matthew 12:32, where
He Himself saith, “Whosoever speaketh a word against the Son of Man, it
shall be forgiven him; but whosoever speaketh against the Holy Ghost,
it shall not be forgiven him, neither in this world, neither in the
world to come.” Now by this it is clear that the sin that is
unpardonable is one thing, and the sin against the Son of Man another;
that sin that is against the Son of Man is pardonable; but if that was
the sin against the Holy Ghost, it would not be pardonable; therefore
the sin against the Son of Man is not the sin against the Holy Ghost,
the unpardonable sin.

Answ. 1. I do know full well that there are several persons that have
been pardoned, yet have sinned against the Son of Man, and that have
for a time rejected Him, as Paul (1 Tim 1:13, 14) also the Jews (Acts
2:36,37). But there was an ignorant rejecting of Him, without the
enlightening, and taste, and feeling of the power of the things of God,
made mention in Hebrews 6:3-6. 2. There is and hath been a higher
manner of sinning against the Son of Man, which also hath been, and is
still, pardonable; as in the case of Peter, who in a violent
temptation, in a mighty hurry, upon a sudden denied Him, and that after
the revelation of the Spirit of God from Heaven to him, that He, Jesus,
was the Son of God (Matt 16:16-18). This also is pardonable, if there
be a coming up again to repentance. O, rich grace! O, wonderful grace!
that God should be so full of love to His poor creatures, that though
they do sin against the Son of God, either through ignorance, or some
sudden violent charge breaking loose from Hell upon them, but yet take
if for certain that if a man do slight and reject the Son of God and
the Spirit in that manner as I have before hinted—that is, for a man
after some great measure of the enlightening by the Spirit of God, and
some profession of Jesus Christ to be the Saviour, and His blood that
was shed on the mount without the gates of Jerusalem to be the
Atonement; I say, he that shall after this knowingly, willfully, and
out of malice and despite reject, speak against, and trample that
doctrine under foot, resolving for ever so to do, and if he there
continue, I will pawn my soul upon it, he hath sinned the unpardonable
sin, and shall never be forgiven, neither in this world, nor in the
world to come; or else these Scriptures that testify the truth of this
must be scrabbled out, and must be looked upon for mere fables, which
are these following—“For if after they have escaped the pollutions of
the world, through the knowledge of our Lord and Saviour Jesus Christ,”
which is the Son of Man (Matt 16:13) “and are again entangled therein,
and overcome,” which must be by denying this Lord that brought them (2
Peter 2:1) “the latter end is worse with them than the beginning,” (2
Peter 2:20). For it is impossible for those who were once enlightened,
and have tasted of the heavenly gift—and have tasted the good Word of
God, and the powers of the world to come; if they shall fall away, not
only fall, but fall away, that is, finally (Heb 10:29) “it is
impossible to renew them again unto repentance”; and the reason is
rendered, “seeing they crucify to themselves the Son of God,” which is
the Son of Man, “afresh, and put Him to an open shame” (Heb 6:4-6). Now
if you would further know what it is to crucify the Son of God afresh,
it is this—for to undervalue and trample under foot the merits and
virtue of His blood for remission of sins, as is clearly manifested in
Hebrews 10:26-28, where it is said, “For if we sin willfully after that
we have received the knowledge of the Truth, there remaineth no more
sacrifice for sins, but a certain fearful looking for of judgment and
fiery indignation, which shall devour the adversaries. He that despised
Moses’ law died without mercy,—of how much sorer punishment, suppose
ye, shall he be thought worthy, who hath trodden under foot the Son of
God,” there is the second crucifying of Christ, which the Quakers think
to be saved by, “and hath counted the blood of the covenant, wherewith
he was sanctified, an unholy thing,”—and then followeth—“and hath done
despite unto the Spirit of Grace?” (verse 29). All that Paul had to
keep him from this sin was, his ignorance in persecuting the Man and
merits of Jesus Christ (Acts 9). But I obtained mercy, saith he,
because I did it ignorantly (1 Tim 1:13). And Peter, though he did deny
Him knowingly, yet he did it unwillingly, and in a sudden and fearful
temptation, and so by the intercession of Jesus escaped that danger.
So, I say, they that commit this sin, they do it after light,
knowingly, willfully, and despitefully, and in the open view of the
whole world reject the Son of Man for being their Lord and Saviour, and
in that it is called the sin against the Holy Ghost. It is a name most
fit for this sin to be called the sin against the Holy Ghost, for these
reasons but now laid down; for this sin is immediately committed
against the motions, and convictions, and light of the Holy Spirit of
God that makes it its business to hand forth and manifest the truth and
reality of the merits and virtues of the Lord Jesus, the Son of Man.
And therefore beware, Ranters and Quakers, for I am sure you are the
nearest that sin by profession, which is, indeed, the right committing
of it, of any persons that I do know at this day under the whole
heavens, forasmuch as you will not venture the salvation of your souls
on the blood shed on Mount Calvary, out of the side of that Man that
was offered up in sacrifice for all that did believe (Luke 23:33). In
that His offering up of His body at that time, either before He offered
it, or that have, do, or shall believe on it for the time since,
together with that time that He offered it, though formerly you did
profess that salvation was wrought out that way, by that sacrifice then
offered, and also seemed to have some comfort thereby; yea, insomuch
that some of you declared the same in the hearing of many, professing
yourselves to be believers of the same. O, therefore, it is sad for you
that were once enlightened, and have tasted these good things, and yet,
notwithstanding all your profession, you are now turned from the
simplicity that is in Christ to another doctrine, which will be your
destruction, if you continue in it; for without blood there is no
remission (Heb 9:22).

Many other reasons might be given, but that I would not be too tedious;
yet I would put in this caution, that if there be any souls that be but
now willing to venture their salvation upon the merits of a naked
Jesus, I do verily for the present believe they have not sinned that
sin, because there is still a promise holds forth itself to such a soul
where Christ saith, “Him that cometh to me, I will in nowise,” for
nothing that he hath done, “cast him out” (John 6:37). That promise is
worth to be written in letters of gold.

Objections answered for their comfort who would have their part in the
New Covenant.

Object. But, alas, though I should never sin that sin, yet I have other
sins enough to damn me.

Answ. What though thou hadst the sins of a thousand sinners, yet if
thou come to Christ, He will save thee (John 6:37; See also Hebrews
7:25).

Object. Alas, but how shall I come? I doubt I do not come as I should
do? My heart is naught and dead; and, alas! then how should I come?

Answ. Why, bethink thyself of all the sins that ever thou didst commit,
and lay the weight of them all upon thy heart, till thou art down
loaden with the same, and come to Him in such a case as this, and He
will give thee rest for thy soul (Matt 11:28-30). And again; if thou
wouldst know how thou shouldst come, come as much undervaluing thyself
as ever thou canst, saying, Lord, here is a sinner, the basest in all
the country; if I had my deserts, I had been damned in Hell-fire long
ago; Lord, I am not worthy to have the least corner in the Kingdom of
Heaven; and yet, O that Thou wouldst have mercy! Come like Benhadad’s
servants to the king of Israel, with a rope about thy neck (1 Kings
20:31,32) and fling thyself at Christ’s feet, and lie there a while,
striving with Him by thy prayers, and I will warrant thee speed (Matt
11:28-30; John 6:37).

Object. O, but I am not sanctified.

Answ. He will sanctify thee, and be made thy sanctification also (1 Cor
1:30; 6:10,11).

Object. O, but I cannot pray.

Answ. To pray is not for thee to down on thy knees, and say over a many
Scripture words only; for that thou mayest do, and yet do nothing but
babble. But if thou from a sense of thy baseness canst groan out thy
heart’s desire before the Lord, He will hear thee, and grant thy
desire; for He can tell what is the meaning of the groanings of the
Spirit (Rom 8:26,27).

Object. O, but I am afraid to pray, for fear my prayers should be
counted as sin in the sight of the great God.

Answ. That is a good sign that thy prayers are more than bare words,
and have some prevalence at the Throne of Grace through Christ Jesus,
or else the devil would never seek to labour to beat thee off from
prayer by undervaluing thy prayers, telling thee they are sin; for the
best prayers he will call the worst, and the worst he will call the
best, or else how should he be a liar?

Object. But I am afraid the day of grace is past; and if it should be
so, what should I do then?

Answ. Truly, with some men indeed it doth fare thus, that the day of
grace is at an end before their lives are at end. Or thus, the day of
grace is past before the day of death is come, as Christ saith, “If
thou hadst known, even thou, at least in this thy day, the things which
belong unto thy peace,” that is, the word of grace or reconciliation,
“but now they are hid from thine eyes” (Luke 19:41,42). But for the
better satisfying of thee as touching this thing, consider these
following things—

First, Doth the Lord knock still at the door of thy heart by His Word
and Spirit? If so, then the day of grace is not past with thy soul; for
where He doth so knock, there He doth also proffer and promise to come
in and sup, that is, to communicate of His things unto them, which he
would not do was the day of grace past with his soul (Rev 3:20).

Object. But how should I know whether Christ do so knock at my heart as
to be desirous to come in? That I may know also, whether the day of
grace be past with me or no?

Answ. Consider these things—1. Doth the Lord make thee sensible of thy
miserable state without an interest in Jesus Christ, and that naturally
thou hast no share in Him, no faith in Him, no communion with Him, no
delight in Him, or love in the least to Him? If He hath, and is doing
this, He hath, and is knocking at thy heart. 2. Doth He, together with
this, put into thy heart an earnest desire after communion with Him,
together with holy resolutions not to be satisfied without real
communion with Him. 3. Doth He sometimes give thee some secret
persuasions, though scarcely discernible, that thou mayest attain, and
get an interest in Him? 4. Doth He now and then glance in some of the
promises into thy heart, causing them to leave some heavenly savour,
though but for a very short time, on thy spirit? 5. Dost thou at some
time see some little excellency in Christ? And doth all this stir up in
thy heart some breathing after Him? If so, then fear not, the day of
grace is not past with thy poor soul; for if the day of grace should be
past with such a soul as this, then that Scripture must be broken where
Christ saith, “Him that cometh to Me, I will in nowise,” for nothing,
by no means, upon no terms whatsoever, “cast out.” (John 6:37).

Object. But surely, if the day of grace was not past with me, I should
not be so long without an answer of God’s love to my soul; that
therefore doth make me mistrust my state the more is, that I wait and
wait, and yet am not delivered.

Answ. 1. Hast thou waited on the Lord so long as the Lord hath waited
on thee? It may be the Lord hath waited on thee these twenty, or
thirty, yes, forty years or more, and thou hath not waited on Him seven
years. Cast this into thy mind, therefore, when Satan tells thee that
God doth not love thee, because thou hast waited so long without an
assurance, for it is his temptation, for God did wait longer upon thee,
and was fain to send to thee by His ambassadors time after time; and,
therefore, say thou, I will wait to see what the Lord will say unto me;
and the rather, because He will speak peace, for He is the Lord
thereof. But, 2. Know that it is not thy being under trouble a long
time that will be an argument sufficiently to prove that thou art past
hopes; nay, contrariwise, for Jesus Christ did take our nature upon
Him, and also did undertake deliverance for those, and bring it in for
them who “were all their LIFETIME subject to bondage” (Heb 2:14,15).

Object. But alas! I am not able to wait, all my strength is gone; I
have waited so long, I can wait no longer.

Answ. It may be thou hast concluded on this long ago, thinking thou
shouldst not be able to hold out any longer; no, not a year, a month,
or a week; nay, it may be, not so long. It may be in the morning thou
hast thought thou shouldst not hold out till night; and at night, till
morning again; yet the Lord hath supported thee, and kept thee in
waiting upon Him many weeks and years; therefore that is but the
temptation of the devil to make thee think so, that he might drive thee
to despair of God’s mercy, and so to leave off following the ways of
God, and to close in with thy sins again. O therefore do not give way
unto it, but believe that thou shalt “see the goodness of the Lord in
the land of the living. Wait on the Lord, be of good courage, and He
shall strengthen thine heart; wait, I say, on the Lord” (Psa 28:13,14).
And that thou mayest so do, consider these things—(1.) If thou, after
thou hast waited thus long, shouldst now give over, and wait no longer,
thou wouldst lose all thy time and pains that thou hast taken in the
way of God hitherto, and wilt be like to a man that, because he sought
long for gold, and did not find it, therefore turned back from seeking
after it, though he was hard by it, and had almost found it, and all
because he was loath to look and seek a little further. (2.) Thou wilt
not only lose thy time, but also lose thy own soul, for salvation is
nowhere else but in Jesus Christ (Acts 4:12). (3.) Thou wilt sin the
highest sin that ever thou didst sin before, in drawing finally back,
insomuch that God may say, My soul shall have no pleasure in him (Heb
10:38). But, 2. Consider, thou sayest, all my strength is gone, and
therefore how should I wait? Why, at that time when thou feelest and
findest thy strength quite gone, even that is the time when the Lord
will renew and give thee fresh strength. “The youths shall faint and be
weary, and the young men shall utterly fall: but they that wait upon
the Lord shall renew their strength: they shall mount up with wings as
eagles; they shall run and not be weary; they shall walk, and not
faint” (Isa 40:30,31).

Object. But though I do wait, yet if I be not elected to eternal life,
what good will all my waiting do me? “For it is not of him that
willeth, nor of him that runneth, but of God that showeth mercy.”
Therefore, I say, if I should not be elected, all is in vain.

Answ. 1. Why in the first place, to be sure thy backsliding from God
will not prove thy election, neither thy growing weary of waiting upon
God. But, 2. Thou art, it may be, troubled to know whether thou art
elected; and, sayest thou, If I did but know that, that would encourage
me in my waiting on God. Answ. I believe thee; but mark, thou shalt not
know thy election in the first place, but in the second—that is to say,
thou must first get acquaintance with God in Christ, which doth come by
thy giving credit to His promises, and records which He hath given of
Jesus Christ’s blood and righteousness, together with the rest of His
merits—that is, before thou canst know whether thou are elected, thou
must believe in Jesus Christ so really, that thy faith laying hold of,
and drinking and eating the flesh and blood of Christ, even so that
there shall be life begotten in thy soul by the same; life from the
condemnings of the Law; life from the guilt of sin; life over the filth
of the same; life also to walk with God in His Son and ways; the life
of love to God the Father, and Jesus Christ His Son, saints and ways
and that because they are holy, harmless, and such that are altogether
contrary to iniquity.

For these things must be in thy soul as a forerunner of thy being made
acquainted with the other; God hath these two ways to show His children
their election—(1.) By testimony of the Spirit—that is, the soul being
under trouble of conscience and grieved for sin, the Spirit doth seal
up the soul by its comfortable testimony; persuading of the soul that
God, for Christ’s sake, hath forgiven all those sins that lie so heavy
on the conscience, and that do so much perplex the soul, by showing it
that that Law, which doth utter such horrible curses against it, is by
Christ’s blood satisfied and fulfilled (Eph 1:13,14). (2.) By
consequence—that is, the soul finding that God hath been good unto it,
in that He hath showed it its lost state and miserable condition, and
also that He hath given it some comfortable hope that He will save it
from the same; I say, the soul, from a right sight thereof, doth, or
may, draw this conclusion, that if God had not been minded to have
saved it, He would not have done for it such things as these. But for
the more sure dealing with thy soul, it is not good to take any of
these apart—that is, it is not good to take the testimony of the
Spirit, as thou supposest thou hast, apart from the fruits thereof, so
as to conclude the testimony thou hast received to be a sufficient
ground without the other; not that it is not, if it be the testimony of
the Spirit, but because the devil doth also deceive souls by the
workings of his spirit in them, pretending that it is the Spirit of
God. And again; thou shouldst not satisfy thyself, though thou do find
some seekings in thee after that which is good, without the testimony
of the other—that is to say, of the Spirit—for it is the testimony of
two that is to be taken for the truth; therefore, say I, as thou
shouldst be much in praying for the Spirit to testify assurance to
thee, so also thou shouldst look to the end of it when thou thinkest
thou hast it; which is this, to show thee that it is alone for Christ’s
sake that thy sins are forgiven thee, and also thereby a constraining
of thee to advance Him, both by words and works, in holiness and
righteousness all the days of thy life. From hence thou mayst boldly
conclude thy election—“Remembering without ceasing your work of faith,
and labour of love, and patience of hope in our Lord Jesus Christ, in
the sight of God and our Father. Knowing, brethren,” saith the Apostle,
“beloved, your election of God.” But how? why by this, “For our Gospel
came not unto you in word only, but also in power, and in the Holy
Ghost, and in much assurance. And ye became followers of us, and of the
Lord, having received the word in much affliction, with joy of the Holy
Ghost: so that ye were ensamples to all that believe in Macedonia and
Achaia. And to wait for His Son from Heaven, whom He raised from the
dead, even Jesus, which” hath “delivered us from the wrath to come” (1
Thess 3:4-6, 10).

Object. But alas, for my part, instead of finding in me anything that
is good, I find in me all manners of wickedness, hard-heartedness,
hypocricy, coldness of affection to Christ, very great unbelief,
together with everything that is base and of an ill savour. What hope
therefore can I have?

Answ. If thou wast not such an one, thou hadst no need of mercy. If
thou wast whole, thou hadst no need of the physician. Dost thou
therefore see thyself in such a sad condition as this? Thou hast the
more need to come to Christ, that thou mayst be not only cleansed from
these evils, but also that thou mayst be delivered from that wrath they
will bring upon thee, if thou dost not get rid of them, to all
eternity.

Quest. But how should I do? and what course should I take to be
delivered from this sad and troublesome condition?

Answ. Dost thou see in thee all manner of wickedness? The best way that
I can direct a soul in such a case is, to pitch a steadfast eye on Him
that is full, and to look so steadfastly upon Him by faith, that
thereby thou mayst even draw down of His fullness into thy heart; for
that is the right way, and the way that was typed out, before Christ
came in the flesh, in the time of Moses, when the Lord said unto him,
“Make thee a fiery serpent” of brass, which was a type of Christ “and
set it upon a pole; and it shall come to pass” that when a serpent hath
bitten any man, “when he looketh upon it, shall live” (Num 21:8). Even
so now in Gospel times, when any soul is bitten with the fiery
serpents—their sins—that then the next way to be healed is, for the
soul to look upon the Son of Man, who, as the serpent was, was hanged
on a pole, or tree, that whosoever shall indeed look on Him by faith
may be healed of all their distempers whatever (John 3:14,15).

As now to instance in some things. 1. Is thy heart hard? Why, then,
behold how full of bowels and compassion is the heart of Christ towards
thee, which may be seen in His coming down from Heaven to spill His
heart-blood for thee. 2. Is thy heart slothful and idle? Then see how
active the Lord Jesus is for thee in that He did not only die for thee,
but also in that He hath been ever since His ascension into Heaven
making intercession for thee (Heb 7:25). 3. Dost thou see and find in
thee iniquity and unrighteousness? Then look up to Heaven, and see
there a righteous Person, even thy righteous Jesus Christ, now
presenting thee in His own perfection before the throne of His Father’s
glory (1 Cor 1:30). 4. Dost thou see that thou art very much void of
sanctification? Then look up, and thou shalt see that thy
sanctification is in the presence of God a complete sanctification,
representing all the saints as righteous, as sanctified ones in the
presence of the great God of Heaven. And so whatsoever thou wantest, be
sure to strive to pitch thy faith upon the Son of God, and behold Him
steadfastly, and thou shalt, by so doing, find a mighty change in thy
soul. For when we behold Him as in a glass, even the glory of the Lord,
we are changed, namely, by beholding, “from glory to glory, even as by
the Spirit of the Lord” (2 Cor 3:18). This is the true way to get both
comfort to thy soul, and also sanctification and right holiness into
thy soul.

Poor souls that are under the distemper of a guilty conscience, and
under the workings of much corruption, do not go the nearest way to
Heaven if they do not in the first place look upon themselves as cursed
sinners by Law; and yet at that time they are blessed, for ever blessed
saints by the merits of Jesus Christ. “O wretched man that I am,” saith
Paul; and yet, O blessed man that I am, through my Lord Jesus Christ;
for that is the scope of the Scripture (Rom 7:24,25).

Object. But, alas, I am blind, and cannot see; what shall I do now?

Answ. Why, truly, thou must go to Him that can make the eyes that are
blind to see, even to our Lord Jesus, by prayer, saying, as the poor
blind man did, “Lord, that I might receive my sight”; and so continue
begging Him, till thou do receive sight, even a sight of Jesus Christ,
His death, blood, resurrection, ascension, intercession, and that for
thee, even for thee. And the rather, because, 1. He hath invited thee
to come and buy such eye-salve of Him that may make thee see (Rev
3:18). 2. Because thou shalt never have any true comfort till thou dost
thus come to see and behold the Lamb of God that hath taken away thy
sins (John 1:29). 3. Because that thereby thou wilt be able through
grace, to step over and turn aside from the several stumbling-blocks
that Satan, together with his instruments, hath laid in our way, which
otherwise thou wilt not be able to shun, but will certainly fall when
others stand, and grope and stumble when others go upright, to the
great prejudice of thy poor soul.

Object. But, alas, I have nothing to carry with me; how then should I
go?

Answ. Hast thou no sins? If thou hast, carry them, and exchange them
for His righteousness; because He hath said, “Cast thy burden upon the
Lord, and He shall sustain thee” (Psa 54:22); and again, because He
hath said, though thou be heavy laden, yet if thou do but come to Him,
He will give thee rest (Matt 11:28).

Object. But, you will say, Satan telleth me that I am so cold in
prayers, so weak in believing, so great a sinner, that I do go so
slothfully on in the way of God, that I am so apt to slip at every
temptation, and to be entangled therewith, together with other things,
so that I shall never be able to attain those blessed things that are
held forth to sinners by Jesus Christ; and therefore my trouble is much
upon this account also, and many times I fear that will come upon me
which Satan suggesteth to me—that is, I shall miss of eternal life.

Answ. 1. As to the latter part of the objection, that thou shalt never
attain to everlasting life, that is obtained for thee already, without
thy doing, either thy praying, striving, or wrestling against sin. If
we speak properly, it is Christ that hath in His own body abolished
death on the Cross, and brought light, life, and glory to us through
this His thus doing. But this is the thing that thou aimest at, that
thou shalt never have a share in this life already obtained for so many
as do come by faith to Jesus Christ; and all because thou art so
slothful, so cold, so weak, so great a sinner, so subject to slip and
commit infirmities. 2. I answer, Didst thou never learn for to outshoot
the devil in his own bow, and to cut off his head with his own sword,
as David served Goliath, who was a type of him.

Quest. O how should a poor soul do this? This is rare, indeed.

Answ. Why, truly thus—Doth Satan tell thee thou prayest but faintly,
and with very cold devotion? Answer him thus, and say, I am glad you
told me, for this will make me trust the more to Christ’s prayers, and
the less to my own; also I will endeavour henceforth to groan, to sigh,
and to be so fervent in my crying at the Throne of Grace, that I will,
if I can, make the heavens rattle again with the mighty groans thereof.
And whereas thou sayest that I am so weak in believing, I am glad you
mind me of it; I hope it will henceforward stir me up to cry the more
heartily to God for strong faith, and make me the more restless till I
have it. And seeing thou tellest me that I run so softly, and that I
shall go near to miss of glory, this also shall be, through grace, to
my advantage, and cause me to press the more earnestly towards the mark
for the prize of the high calling of God in Christ Jesus. And seeing
thou dost tell me that my sins are wondrous great, hereby thou bringest
the remembrance of the unsupportable vengeance of God into my mind, if
I die out of Jesus Christ, and also the necessity of the blood, death,
and merits of Christ to help me; I hope it will make me fly the faster,
and press the harder after an interest in Him; and the rather, because,
as thou tellest me, my state will be unspeakably miserable without Him.
And so all along, if he tell thee of thy deadness, dullness, coldness,
or unbelief, or the greatness of thy sins, answer him, and say, I am
glad you told me, I hope it will be a means to make me run faster, seek
earnestlier, and to be the more restless after Jesus Christ. If thou
didst but get this art as to outrun him in his own shoes, as I may say,
and to make his own darts to pierce himself, then thou mightst also
say, how doth Satan’s temptations, as well as all other things, work
together for my good, for my advantage (Rom 8:28).

Object. But I do find many weaknesses in every duty that I do perform,
as when I pray, when I read, when I hear, or any other duty, that it
maketh me out of conceit with myself, it maketh me think that my duties
are nothing worth.

Answ. I answer, it may be it is thy mercy that thou art sensible of
infirmities in thy best things thou doest; ay, a greater mercy than
thou art aware of.

Quest. Can it be a mercy for me to be troubled with my corruptions? Can
it be a privilege for me to be annoyed with my infirmities, and to have
my best duties infected with it? How can it possibly be?

Answ. Verily, thy sins appearing in thy best duties, do work for thy
advantage these ways—1. In that thou findest ground enough thereby to
make thee humble; and when thou hast done all, yet to count thyself but
an unprofitable servant. And, 2. Thou by this means art taken off from
leaning on anything below a naked Jesus for eternal life. It is like,
if thou wast not sensible of many by-thoughts and wickednesses in thy
best performances, thou wouldst go near to be some proud, abominable
hypocrite, or a silly, proud dissembling wretch at the best, such an
one as would send thy soul to the devil in a bundle of thy own
righteousness. But now, thou, through grace, seest that in all and
everything thou doest there is sin enough in it to condemn thee. This,
in the first place, makes thee have a care of trusting in thy own
doings; and, secondly, showeth thee that there is nothing in thyself
which will do thee any good by working in thee, as to the meritorious
cause of thy salvation. No; but thou must have a share in the birth of
Jesus, in the death of Jesus, in the blood, resurrection, ascension,
and intercession of a crucified Jesus. And how sayest thou? Doth not
thy finding of this in thee cause thee to fly from a depending on thy
own doings? And doth it not also make thee more earnestly to groan
after the Lord Jesus? Yea, and let me tell thee also, it will be a
cause to make thee admire the freeness and tender heartedness of Christ
to thee, when He shall lift up the light of His countenance upon thee,
because He hath regarded such an one as thou, sinful thou; and
therefore, in this sense, it will be mercy to the saints that they do
find the relics of sin still struggling in their hearts. But this is
not simply the nature of sin, but the mercy and wisdom of God, who
causeth all things to work together for the good of those that love and
fear God (Rom 8). And, therefore, whatever thou findest in thy soul,
though it be sin of never so black a soul-scarring nature, let it move
thee to run the faster to the Lord Jesus Christ, and thou shalt not be
ashamed—that is, of thy running to Him.

But when thou dost apprehend that thou art defiled, and also thy best
duties annoyed with many weaknesses, let that Scripture come into thy
thoughts which saith, “Of Him are ye in Christ Jesus, who of God is
made unto us wisdom, and righteousness, and sanctification, and
redemption”; and if thou shalt understand that, what thou canst not
find in thyself thou shalt find in Christ. Art thou a fool in thyself?
then Christ is made of God thy wisdom. Art thou unrighteous in thyself?
Christ is made of God thy righteousness. Dost thou find that there is
but very little sanctifying grace in thy soul? still here is Christ
made thy sanctification; and all this in His own Person without thee,
without thy wisdom, without thy righteousness, without thy
sanctification, without in His own Person in thy Father’s presence,
appearing there perfect wisdom, righteousness, and sanctification in
His own Person; I say, as a public Person for thee; so that thou mayest
believe, and say to thy soul, My soul, though dost find innumerable
infirmities in thyself, and in thy actions, yet look upon thy Jesus,
the Man Jesus; He is wisdom, and that for thee, to govern thee, to take
care for thee, and to order all things for the best for thee. He is
also thy righteousness now at God’s right hand, always shining before
the eyes of His glory; so that there it is unmoveable, though thou art
in never such a sad condition, yet thy righteousness, which is the Son
of God, God-man, shines as bright as ever, and is as much accepted of
God as ever. O this sometimes hath been life to me; and so, whatever
thou, O my soul, findest wanting in thyself, through faith thou shalt
see all laid up for thee in Jesus Christ, whether it be wisdom,
righteousness, sanctification, or redemption. Nay, not only so, but, as
I said before, He is all these in His own Person without thee in the
presence of His Father for thee.

Object. But now, if any should say in their hearts, O, but I am one of
the old-covenant men, I doubt—that is, I doubt I am not within this
glorious Covenant of Grace. And how if I should not?

Answ. Well, thou fearest that thou are one of the old covenant, a son
of the bond-woman. [1.] In the first place, know that thou wast one of
them by nature, for all by nature are under that covenant; but set the
case that thou art to this day under that, yet let me tell thee, in the
first place, there are hopes for thee; for there is a gap open, a way
made for souls to come from under the Covenant of Works, by Christ,
“for He hath broken down the middle wall of partition between us” and
you (Eph 2:14). And therefore, if thou wouldst be saved, thou mayest
come to Christ; if thou wantest a righteousness, as I said before,
there is one in Christ; if thou wouldst be washed, thou mayest come to
Christ; and if thou wouldst be justified, there is justification enough
in the Lord Jesus Christ. That is the first. [2.] And thou canst not be
so willing to come to Christ as He is willing thou shouldst come to
Him. Witness His coming down from Heaven, His humiliation, His spilling
of His blood from both His cheeks, by sweat under the burden of sin
(Luke 22:44) and His shedding of it by the spear when He hanged on the
Cross. It appears also by His promises, by His invitations, by His
sending forth His messengers to preach the same to poor sinners, and
threateneth damnation upon this very account, namely, the neglect of
Him; and declares that all the thousands and ten thousands of sins in
the world should not be able to damn those that believed in Him; that
He would pardon all, forgive and pass by all, if they would but come
unto Him; moreover, promiseth to cast out none, no, not the poorest,
vilest, contemptiblest creature in the whole world. “Come unto Me all,”
every one, though you be never so many, so vile, though your load be
never so heavy and intolerable, though you deserve no help, not the
least help, no mercy, not the least compassion, yet “cast your burden
upon Me, and you shall find rest for your souls.” Come unto Me and I
will heal you, love you, teach you, and tell you the way to the Kingdom
of Heaven. Come unto Me, and I will succour you, help you, and keep you
from all devils and their temptations, from the Law and its curses, and
from being for ever overcome with any evil whatever. Come unto Me for
what you need, and tell Me what you would have, or what you would have
Me do for you, and all My strength, love, wisdom, and interest that I
have with My Father shall be laid out for you. Come unto Me, your sweet
Jesus, your loving and tender-hearted Jesus, your everlasting and
sin-pardoning Jesus. Come unto Me, and I will wash you, and put My
righteousness upon you, pray to the Father for you, and send My Spirit
into you, that you might be saved. Therefore,

Consider, besides this, what a privilege thou shalt have at the Day of
Judgment above thousands, if thou do in deed and in truth close in with
this Jesus and accept of Him; for thou shalt not only have a privilege
in this life, but in the life everlasting, even at the time of Christ’s
second coming from Heaven; for then, when there shall be the whole
world gathered together, and all the good angels, bad angels, saints,
and reprobates, when all thy friends and kindred, with thy neighbours
on the right hand and on the left shall be with thee, beholding of the
wonderful glory and majesty of the Son of God; then shall the Son of
Glory, even Jesus, in the very view and sight of them all, smile and
look kindly upon thee; when a smile or a kind look from Christ shall be
worth more than ten thousand worlds, then thou shalt have it. You know
it is counted an honour for a poor man to be favourably looked upon by
a judge, or a king, in the sight of lords, earls, dukes, and princes;
why, thus it will be with thee in the sight of all the princely saints,
angels, and devils, in the sight of all the great nobles in the world;
then, even thou that closest in with Christ, be thou rich or poor, be
thou bond or free, wise or foolish, if thou close in with Him, He will
say unto thee, “Well done, good and faithful servant,” even in the
midst of the whole world; they that love thee shall see it, and they
that hate thee shall all to their shame behold it; for if thou fear Him
here in secret, He will make it manifest even at that day upon the
house-tops.

Secondly, Not only thus, but thou shalt also be lovingly received and
tenderly embraced of Him at that day, when Christ hath thousands of
gallant saints, as old Abraham, Isaac, Jacob, David, Isaiah, Jeremiah,
together with all the Prophets, and Apostles, and martyrs, attending on
Him; together with many thousands of glittering angels ministering
before Him; besides, when the ungodly shall appear there with their
pale faces, with their guilty consciences, and trembling souls, that
would then give thousands and ten thousands of worlds, if they had so
many, if they could enjoy but one loving look from Christ. I say, then,
then shalt thou have the hand of Christ, reached to thee kindly to
receive thee, saying, Come, thou blessed, step up hither; thou was
willing to leave all for Me, and now will I give all to thee; here is a
throne, a crown, a kingdom, take them; thou wast not ashamed of Me when
thou wast in the world among my enemies, and now will not I be ashamed
of thee before thine enemies, but will, in the view of all these devils
and damned reprobates promote thee to honour and dignity. “Come, ye
blessed of My Father, inherit the kingdom prepared for you from the
foundation of the world.” Thou shalt see that those who have served Me
in truth shall lose nothing by the means. No; but ye shall be as
pillars in My temple, and inheritors of My glory, and shall have place
to walk in among My saints and angels (Zech 3:7). O! who would not be
in this condition? who would not be in this glory? It will be such a
soul-ravishing glory, that I am ready to think the whole reprobate
world will be ready to run mad, to think that they should miss of it
(Deu 28:34). Then will the vilest drunkard, swearer, liar, and unclean
person willingly cry, “Lord, Lord, open to us,” yet be denied of
entrance; and thou in the meantime embraced, entertained, made welcome,
have a fair mitre set upon thy head, and clothed with immortal glory
(Zech 3:5). O, therefore, let all this move thee, and be of weight upon
thy soul to close in with Jesus, this tender-hearted Jesus. And if yet,
for all what I have said, thy sins do still stick with thee, and thou
findest thy hellish heart loath to let them go, think with thyself in
this manner—Shall I have my sins and lose my soul? Will they do me any
good when Christ comes? Would not Heaven be better to me than my sins?
and the company of God, Christ, saints, and angels, be better than the
company of Cain, Judas, Balaam, with the devils in the furnace of fire?
Canst thou now that readest or hearest these lines turn thy back, and
go on in your sins? Canst thou set so light of Heaven, of God, of
Christ, and the salvation of thy poor, yet precious soul? Canst thou
hear of Christ, His bloody sweat and death, and not be taken with it,
and not be grieved for it, and also converted by it? If so, I might lay
thee down several considerations to stir thee up to mend thy pace
towards Heaven; but I shall not; there is enough written already to
leave thy soul without excuse and to bring thee down with a vengeance
into Hell-fire, devouring fire, the Lake of Fire, eternal everlasting
fire; O to make thee swim and roll up and down in the flames of the
furnace of fire!

FOOTNOTES:


1 These words are quoted from the Genevan or Breeches Bible (Mark
2:17).—Ed.

2 This quotation is from the Genevan translation (Eph 2:3).—Ed.

3 It is observable that the reason given for the punishment of the
murderer with death (Gen 9:6) is taken from the affront he offers to
God, not from the injury he does to man.—Scott.

4 The reader need scarcely be reminded, that by “public person” is
meant the Saviour, in whom all His people have an equal right. “For He
made Him, who knew no sin, to be sin for us” (2 Cor 5:21).—ED.

5 Bunyan’s first sight of the spiritual, inward, and extensive
requirements of the law filled his heart with despair; see “Grace
Abounding,” No. 28. It was like the alarming sound of the drum Diabolus
mentioned in the “Holy War,” which caused Mansoul to shake with terror
and dismay. Thus the soul is stripped of self-righteousness, and flies
to Christ, whose blood alone cleanseth from all sin.—ED.

6 “Crank,” brisk, jolly, lusty, spiritful, buxom.—ED.

7 From the Puritan or Genevan version.—ED.

8 These nine particulars are very methodically arranged, and are all
deeply interesting. Very few of those who read the scriptural law of
sacrifices see how clearly they pointed as types to Christ the great
Antitype.—ED.

9 It is a mark of prying and dangerous, if not wicked curiosity to
inquire whether God could have found any other way of salvation than by
the atoning death of our blessed Lord. Instead of such vain researches,
how much more consistent would it be to call upon our souls, and all
that is within us, to bless His name, who hath thus provided abundant
pardon, full remission, even to the chief of sinners.—ED.

10 The duty of the priests, under the law, led them to be familiar with
the most loathsome and catching diseases; and doubtless they took every
precaution to avoid contagion. Poor sin-sick soul, do you consider your
state more loathsome and dangerous than the leprosy? Fly to Christ, our
High Priest and Physician; He will visit you in the lowest abyss of
misery, without fear of contagion, and with full powers to heal and
save.—ED.

11 The word “hell” in the two verses means the unseen place of the
dead, the invisible world, or the grave.—ED.

12 How awful and vast must have been the sufferings of the Saviour,
when He paid the redemption price for the countless myriads of His
saints; redeemed “out of every kindred, and tongue, and people, and
nation.” How magnificent His glory when “ten thousand times ten
thousands, and thousands of thousands, shall sing with a loud voice,
Worthy is the Lamb that was slain to receive power, and riches, and
wisdom, and strength, and honour, and glory, and blessing, for ever and
ever.” Such were the ecstatic vision which Bunyan enjoyed, drawn from
the unerring pages of eternal truth.—ED.

13 This singular use of the law term “premunire,” meaning that the soul
has trusted in a foreign jurisdiction, incurred God’s anger, and
forfeited its liberty and all its goods.—ED.

14 These are solemn truths, in homely, forcible language. Let the soul
be convinced that by the obedience of Christ it is released from the
law, it has no fear of Satan or of future punishment; Christ is all and
in all.—ED.

15 “Indenture”; a written agreement, binding one party to reward the
other for specified services. As man is by nature bound to love God
with all his soul, he cannot be entitled to any reward for anything
beyond his duty. When he feels that he has failed in his obedience, he
must fly to Christ for that mercy which he can never obtain by
indenture of service or merit and reward.—ED.

16 Same as 15—Ed.

17 Same as 15—Ed.

18 For a deeply affecting account of the author’s experience about this
period read Grace Abounding, No. 259-261.—ED.

19 “Scrabble”; to go on the hands and feet or knees. See a remarkable
illustration of the word “scrabble” in Grace Abounding, No. 335.—ED.

20 As Bunyan was a Baptist, this is full proof that his friends did not
ascribe regeneration to water baptism. It is an awful delusion to
suppose that immersion in or sprinkling with water can effect or
promote the new birth or spiritual regeneration of the soul.—ED.

21 This is one of the very thrilling circumstances described by Bunyan
in his Grace Abounding, No. 24:—Sunday sports were then allowed by the
State, and after hearing a sermon on the evil of Sabbath-breaking, he
went as usual to his sport. On that day it was a game at cat, and as he
was about to strike, “a voice did suddenly dart from Heaven into my
soul, which said, Wilt thou leave thy sins and go to Heaven, or have
thy sins and go to Hell?”—ED.

22 The word Man was essential in Bunyan’s days, as an antidote to the
jargon of the Ranters, who affirmed that Jesus only existed in the
heart of the believer.—ED.

23 Same As 20—Ed.

24 Same as 22—Ed.



ISRAEL’S HOPE ENCOURAGED;

OR,

WHAT HOPE IS, AND HOW DISTINGUISHED FROM FAITH:

WITH ENCOURAGEMENTS FOR A HOPING PEOPLE.

ADVERTISEMENT BY THE EDITOR.

‘Auspicious hope! in thy sweet garden grow
Wreaths for each toil, a charm for every woe.’


Christian hope is a firm expectation of all promised good, but
especially of eternal salvation and happiness in heaven, where we shall
be like the Son of God. This hope is founded on the grace, blood,
righteousness, and intercession of Christ—the earnest of the Holy
Spirit in our hearts, and the unchangeable truths and enlightening
power of God.[1] ‘Every man that hath this hope in him purifieth
himself even as God is pure’ (1 John 3:3). Blessed hope! (Titus 2:13).
Well might the apostle pray for the believing Romans, ‘That ye may
abound in hope through the power of the Holy Ghost’ (15:13). ‘Which is
Christ in you the hope of glory’ (Col 1:27). This is the sacred, the
solemn, the all-important subject which Bunyan in his ripe age makes
the theme of his meditations and of his deeply impressive exhortations.

When drawing near the end of his pilgrimage—while in the fullest
fruition of his mental powers—he gives the result of his long and
hallowed experience to comfort and cherish his fellow pilgrims in their
dangerous heaven-ward journey. One of his last labours was to prepare
this treatise for the press, from which it issued three years after his
decease, under the care of his pious friend Charles Doe.

Here, as drawn from the holy oracles of God, we contemplate Hope, the
helmet of salvation, without which our mental powers are exposed to be
led captive into despair at the will of Satan. Our venerable author
pictures most vividly the Christian’s weakness and the power of his
enemies; ‘Should you see a man that could not go from door to door but
he must be clad in a coat of mail, a helmet of brass upon his head, and
for his lifeguard a thousand men, would you not say, surely this man
has store of enemies at hand?’ This is the case, enemies lie in wait
for Israel in every hole, he can neither eat, drink, wake, sleep, work,
sit still, talk, be silent—worship his God in public or private, but he
is in danger. Poor, lame, infirm, helpless man, cannot live without
tender—great—rich—manifold—abounding mercies. ‘No faith, no hope,’ ‘to
hope without faith is to see without eyes, or expect without reason.’
Faith is the anchor which enters within the vail; Christ in us the hope
of glory is the mighty cable which keeps us fast to that anchor. ‘Faith
lays hold of that end of the promise that is nearest to us, to wit, in
the Bible—Hope lays hold of that end that is fastened to the
mercy-seat.’ Thus the soul is kept by the mighty power of God. They who
have no hope, enter Doubting Castle of their own free will—they place
themselves under the tyranny of Giant Despair—that he may put out their
eyes, and send them to stumble among the tombs, and leave their bones
in his castle-yard, a trophy to his victories, and a terror to any poor
pilgrim caught by him trespassing on Bye-path Meadow.[2] Hope is as a
guardian angel—it enables us to come boldly to a throne of grace ‘in a
goodly sort.’ The subject is full of consolation. Are we profanely apt
to judge of God harshly, as of one that would gather where he had not
strawn? Hope leads us to form a holy and just conception of the God of
love. ‘Kind brings forth its kind, know the tree by his fruit, and God
BY HIS MERCY IN CHRIST. What has God been doing for and to his church
from the beginning of the world, but extending to and exercising
loving-kindness and mercy for them? Therefore he laid a foundation for
this in mercy from everlasting.’ ‘There is no single flowers in God’s
gospel garden, they are all double and treble; there is a wheel within
a wheel, a blessing within a blessing in all the mercies of God; they
are manifold, a man cannot receive one but he receives many, many
folded up one within another.’ Bless the Lord, O my soul!!

Reader, my deep anxiety is that you should receive from this treatise
the benefits which its glorified author intended it to produce. It is
accurately printed from the first edition. My notes are intended to
explain obsolete words or customs or to commend the author’s
sentiments. May the Divine blessing abundantly replenish our earthen
vessels with this heavenly hope.

GEO. OFFOR.

FOOTNOTES:


1. Cruden.

2. Pilgrim’s Progress.

Israel’s Hope Encouraged;

‘Let Israel hope in the LORD: for with the LORD there is mercy, and
with him is plenteous redemption.’—Psalms 130:7

This Psalm is said to be one of ‘the Psalms of Degrees,’ which some
say, if I be not mistaken, the priests and Levites used to sing when
they went up the steps into the temple.[1] But to let that pass, it is
a psalm that gives us a relation of the penman’s praying frame, and of
an exhortation to Israel to hope in God.

Verse 1. ‘Out of the depths have I cried unto thee, O Lord’; that is,
out of deep or great afflictions, and said, ‘Lord, hear my voice, let
thine ears be attentive to the voice of my supplications.’ The latter
words explain the former; as who should say, By voice I mean the
meaning and spirit of my prayer. There are words in prayer, and spirit
in prayer, and by the spirit that is in prayer, is discerned whether
the words be dead, lifeless, feigned, or warm, fervent, earnest; and
God who searcheth the heart, knoweth the meaning of the Spirit, because
he maketh intercession for the saints according to the will of God (Rom
8:27). Verse 3. ‘If thou, Lord, shouldest mark iniquities, O Lord, who
shall stand?’ Here he confesseth, that all men by the law must fall
before God for ever; for that they have broken it, but cannot make
amends for the transgression thereof. But, he quickly bethinking
himself of the mercy of God in Christ, he saith, verse 4, ‘But there is
forgiveness with thee that thou mayest be feared.’ Then he returns,
saying, verse 5, ‘I wait for the Lord,’ that is, in all his
appointments; yea, he doubleth it, saying, ‘My soul doth wait, and in
his word do I hope.’ By which repetition he insinuates, that many are
content to give their bodily presence to God in his appointments, while
their hearts were roving to the ends of the earth; but for his part he
did not so. Verse 6. ‘My soul waiteth for the Lord, more than they that
watch for the morning, I say, more than they that watch for the
morning.’ As who should say, even as it is with those that are tired
with the night, either by reason of dark or wearisome journies, or
because of tedious sickness, to whom the night is most doleful and
uncomfortable, waiting for spring of day; so wait I for the Lord, that
his presence might be with my soul. So and more too I say, ‘More than
they that wait for the morning.’ Then he comes to the words which I
have chosen for my text, saying, ‘Let Israel hope in the Lord; for with
the Lord there is mercy, and with him is plenteous redemption.’

In which words we have, FIRST, AN EXHORTATION; SECOND, A REASON OF THAT
EXHORTATION; and THIRD, AN AMPLIFICATION OF THAT REASON. ‘Let Israel
hope in the Lord’; there is the exhortation; ‘For with the Lord there
is mercy’; there is the reason of it; ‘And with him is plenteous
redemption’; there is the amplification of that reason.

[FIRST. AN EXHORTATION.]


In the exhortation there are three things to be inquired into. FIRST,
The matter contained in it; SECOND, The manner by which it is
expressed; THIRD, The inferences that do naturally flow therefrom.

[FIRST. The matter contained in the exhortation.]

We will speak first to the matter contained in the text, and that
presenteth itself unto us under three heads. First, A duty. Second, A
direction for the well management of that duty. Third, The persons that
are so to manage it.

First, Then, to speak to the duty, and that is HOPE; ‘Let Israel HOPE.’
By which word there is something pre-admitted, and something of great
concern insinuated.

That which is pre-admitted is faith; for when we speak properly of
hope, and put others distinctly to the duty of hoping, we conclude that
such have faith already; for no faith, no hope. To hope without faith,
is to see without eyes, or to expect without a ground: for ‘Faith is
the substance of things hoped for,’ as well with respect to the grace,
as to the doctrine of faith (Heb 11:1). Doth such a one believe? No.
Doth he hope? Yes. If the first is true, the second is a lie; he that
never believed, did never hope in the Lord. Wherefore, when he saith,
‘Let Israel hope in the Lord,’ he pre-supposeth faith, and signifieth
that he speaketh to believers.

That which is of great concern insinuated, is, that hope has in it an
excellent quality to support Israel in all its troubles. Faith has its
excellency in this, hope in that, and love in another thing. Faith will
do that which hope cannot do. Hope can do that which faith doth not do,
and love can do things distinct from both their doings. Faith goes in
the van, hope in the body, and love brings up the rear: and thus ‘now
abideth faith, hope,’ and ‘charity’ (1 Cor 13:13). Faith is the
mother-grace, for hope is born of her, but charity floweth from them
both.

But a little, now we are upon faith and hope distinctly, to let you see
a little. 1. Faith comes by hearing (Rom 10:17), hope by experience
(Rom 5:3,4). 2. Faith comes by hearing the Word of God, hope by the
credit that faith hath given to it (Rom 4:18). 3. Faith believeth the
truth of the Word, hope waits for the fulfilling of it. 4. Faith lays
hold of that end of the promise that is next to us, to wit, as it is in
the Bible; hope lays hold of that end of the promise that is fastened
to the mercy-seat; for the promise is like a mighty cable, that is
fastened by one end to a ship, and by the other to the anchor: the soul
is the ship where faith is, and to which the hither[2] end of this
cable is fastened; but hope is the anchor that is at the other end of
this cable, and which entereth into that within the vail. Thus faith
and hope getting hold of both ends of the promise, they carry it safely
all away. 5. Faith looketh to Christ, as dead, buried, and ascended;
and hope to his second coming (1 Cor 15:1-4). Faith looks to him for
justification, hope for glory (Rom 4:1-8). 6. Faith fights for
doctrine, hope for a reward (Acts 26:6,7). Faith for what is in the
bible, hope for what is in heaven (Col 1:3-5). 7. Faith purifies the
heart from bad principles (1 John 5:4,5). Hope from bad manners (2
Peter 3:11,14; Eph 5:8; 1 John 3:3). 8. Faith sets hope on work, hope
sets patience on work (Acts 28:20, 9:9). Faith says to hope, look for
what is promised; hope says to faith, So I do, and will wait for it
too. 9. Faith looks through the word to God in Christ; hope looks
through faith beyond the world to glory (Gal 5:5).

Thus faith saves, and thus hope saves. Faith saves by laying hold of
God by Christ (1 Peter 1:5). Hope saves by prevailing with the soul to
suffer all troubles, afflictions, and adversities that it meets with
betwixt this and the world to come, for the sake thereof (Rom 8:24).
Take the matter in this plain similitude. There was a king that adopted
such a one to be his child, and clothed him with the attire of the
children of the king, and promised him, that if he would fight his
father’s battles, and walk in his father’s ways, he should at last
share in his father’s kingdoms. He has received the adoption, and the
king’s robe, but not yet his part in the kingdom; but now, hope of a
share in that will make him fight the king’s battles, and also tread
the king’s paths. Yea, and though he should meet with many things that
have a tendency to deter him from so doing, yet thoughts of the
interest promised in the kingdom, and hopes to enjoy it, will make him
out his way through those difficulties, and so save him from the ruin
that those destructions would bring upon him, and will, in conclusion,
usher him into a personal possession and enjoyment of that inheritance.
Hope has a thick skin, and will endure many a blow; it will put on
patience as a vestment, it will wade through a sea of blood, it will
endure all things, if it be of the right kind, for the joy that is set
before it. Hence patience is called, ‘Patience of hope,’ because it is
hope that makes the soul exercise patience and long-suffering under the
cross, until the time comes to enjoy the crown (1 Thess 1:3). The
Psalmist, therefore, by this exhortation, persuadeth them that have
believed the truth, to wait for the accomplishment of it, as by his own
example he did himself—‘I wait for the Lord,’ ‘my soul waiteth,’ ‘and
in his word do I hope.’ It is for want of hope that so many brisk
professors that have so boasted and made brags of their faith, have not
been able to endure the drum[3] in the day of alarm and affliction.
Their hope in Christ has been such as has extended itself no further
than to this life, and therefore they are of all men the most
miserable.

The Psalmist therefore, by exhorting us unto this duty, doth put us in
mind of four things. I. That the best things are yet behind, and in
reversion for the saints. II. That those that have believed, will yet
meet with difficulties before they come at them. III. The grace of hope
well exercised, is the only way to overcome these difficulties. IV.
They therefore that have hope, and do exercise it as they should, shall
assuredly at last enjoy that hope that is laid up for them in heaven.

I. For the first of these, that the best things are yet behind, and in
reversion for believers; this is manifest by the natural exercise of
this grace. For ‘hope that is seen, is not hope; for what a man seeth,
why doth he yet hope for? But if we hope for that we see not, then do
we with patience wait for it’ (Rom 8:24,25). Hope lives not by sight,
as faith doth; but hope trusteth faith, as faith trusts the Word, and
so bears up the soul in a patient expectation at last to enjoy what God
has promised. But I say, the very natural work of this grace proveth,
that the believer’s best things are behind in reversion.

You may ask me, what those things are? and I may tell you, first, in
general, they are heavenly things, they are eternal things, they are
the things that are where Christ sitteth on the right hand of God (John
3:12; 2 Cor 4:18; Col 3:1). Do you know them now? They are things that
‘eye hath not seen, nor ear heard, nor that have entered into the heart
of man to conceive of’ (Isa 64:4; 1 Cor 2:9). Do you know them now?
They are things that are referred to the next world, for the saints
when they come into the next world; talked of they may be now, the real
being of them may be believed now, and by hope we may, and it will be
our wisdom to wait for them now; but to know what they are in the
nature of them, or in the enjoyment of them, otherwise than by faith,
he is deceived that saith it. They are things too big as yet to enter
into our hearts, and things too big, if they were there to come out, or
to be expressed by our mouths.

There is heaven itself, the imperial heaven; does any body know what
that is? There is the mount Zion, the heavenly Jerusalem, and the
innumerable company of angels; doth any body know what all they are?
There is immortality and eternal life: and who knows what they are?
There are rewards for services, and labour of love showed to God’s name
here; and who knows what they will be? There are mansion-houses, beds
of glory, and places to walk in among the angels; and who knows what
they are? There will be badges of honour, harps to make merry with, and
heavenly songs of triumph; doth any here know what they are? There will
be then a knowing, an enjoying and a solacing of ourselves with
prophets, apostles, and martyrs, and all saints; but in what glorious
manner we all are ignorant of. There we shall see and know, and be with
for ever, all our relations, as wife, husband, child, father, mother,
brother, or sister that have died in the faith; but how gloriously they
will look when we shall see them, and how gloriously we shall love when
we are with them, it is not for us in this world to know (1 Thess
4:16,17). There are thoughts, and words, and ways for us, which we
never dreamed on in this world. The law was but the shadow, the gospel
the image; but what will be the substance that comes to us next, or
that rather we shall go unto, who can understand? (Heb 10:1). If we
never saw God nor Christ as glorified, nor the Spirit of the Lord, nor
the bottom of the Bible, nor yet so much as one of the days of
eternity,, and yet all these things we shall see and have them, how can
it be that the things laid up for us, that should be the object of our
hope, should by us be understood in this world? Yet there are
intimations given us of the goodness and greatness of them.[4]

1. Of their goodness, and that, (1.) In that the Holy Ghost scorns that
things that are here should once be compared with them; hence all
things here are called vanities, nothings, less than nothings (Isa
40:15-17). Now, if the things, all the things that are here, are so
contemptuously considered, when compared with the things that are to be
hereafter, and yet these things so great in the carnal man’s esteem, as
that he is willing to venture life and soul, and all to have them, what
are the things that God has prepared for them that wait, that is, that
hope for him? (2.) Their goodness also appears in this, that whoever
has had that understanding of them, as is revealed in the Word, whether
king or beggar, wise mean or fool, he has willingly cast this world
behind him in contempt and scorn, for the hope of that (Psa 73:25; Heb
11:24-26, 37-40). (3.) The goodness of them has even testimony in the
very consciences of them that hate them. Take the vilest man in the
country, the man who is so wedded to his lusts, that he will rather run
the hazard of a thousand hells than leave them; and ask this man his
judgment of the things of the next world, and he will shake his head,
and say, They are good, they are best of all. (4.) But the saints have
the best apprehension of their goodness, for that the Lord doth
sometimes drop some of the juice of them out of the Word, into their
hungry souls.

2. But as they are good, so they are great: ‘O how great is thy
goodness which thou hast laid up for them that fear thee, which thou
hast wrought for them that trust,’ that hope, ‘in thee before the sons
of men!’ (Psa 31:19). (1.) Their greatness appears, in that they go
beyond the Word; yea, beyond the word of the Holy Ghost; it doth not
yet appear to us by the Word of God to the full, the greatness of what
is prepared for God’s people. ‘Beloved, now are we the sons of God, and
it doth not yet appear what we shall be’ (1 John 3:2). It doth not
appear in the Word; there is a greatness in the things that we are to
hope for, that could never be expressed: they are beyond word, beyond
thought, beyond conceiving of! Paul, when he was come down again from
out of paradise, into which he was caught up, could not speak a word
about the words he heard, and the things that there he saw. They were
things and words which he saw and heard, ‘which it is not possible[5]
for a man to utter.’ (2.) Their greatness is intimated by the word
Eternal; he that knows the bottom of that word, shall know what things
they are. ‘The things which are not seen are eternal’ (2 Cor 4:18).
They are ‘incorruptible, and undefiled, and that fadeth not away,’
reserved in heaven for us (1 Peter 1:4). (3.) Their greatness is showed
in that one right thought of them will fill the heart so full, that
both it and the eyes will run over together; yea, so full, that the
creature shall not be able to stand up under the weight of glory that
by it is laid upon the soul. Alas! all the things in this world will
not fill one heart; and yet one thought that is right, of the things
that God has prepared, and laid up in heaven for us, will, yea, and
over fill it too. (4.) The greatness of the things of the next world
appears, in that when one of the least of them are showed to us, we are
not able, without support from thence, to abide the sight thereof. I
count that the angels are of those things that are least in that world;
and yet the sight of one of them, when the sight of them was in use,
what work would it make in the hearts and minds of mortal men, the
scripture plainly enough declares (John 13:22).[6] (5.) Their greatness
is intimated, in that we must be as it were new made again, before we
can be capable of enjoying them, as we must enjoy them with comfort
(Luke 20:36). And herein will be a great part of our happiness, that we
shall not only see them, but be made like unto them, like unto their
King. For ‘when he shall appear, we shall be like him, for we shall see
him as he is’ (1 John 3:2). We shall see him, and therefore must be
like him, for else the sight of him would overcome us and destroy us;
but because we are to see him with comfort and everlasting joy,
therefore we must be like him in body and mind (Rev 1:17; Phil
3:20,21).

II. But to come to the second thing, namely, That those that have
believed, there are such things as these, will meet with difficulties
before they come at them. This is so grand a truth, that nothing can be
said against it. Many are the afflictions of the righteous; and we must
through many tribulations enter into the kingdom of heaven (Acts
14:22). The cause from whence these afflictions arise is known to be,

1. From ourselves; for sin having got such hold in our flesh, makes
that opposition against our soul and the welfare of that, that puts us
continually to trouble. Fleshly lusts work against the soul, and so do
worldly lusts too (1 Peter 2:11); yea, they quench our graces, and make
them that would live, ‘ready to die’ (Rev 3:2). Yea, by reason of
these, such darkness, such guilt, such fear, such mistrust, ariseth in
us, that it is common for us, if we live any while, to make a thousand
conclusions, twice told, that we shall never arrive with comfort at the
gates of the kingdom of heaven. The natural tendency of every struggle
of the least lust against grace is, if we judge according to carnal
reason, to make us question the truth of a work of grace in us, and our
right to the world to come. This it was that made Paul cry out, ‘O
wretched man that I am! who shall deliver me!’ (Rom 7:24). Only he had
more wisdom than to follow the natural conclusions that carnal reason
was apt to make thereupon, and so hoisted up his soul to hope.

2. Sin, by its working in us, doth not only bring darkness, guilt,
fear, mistrust, and the like; but it doth oft-times as it were
hamstring us, and disable us from going to God by faith and prayer for
pardon. It makes the heart hard, senseless, careless, lifeless,
spiritless as to feeling, in all Christian duty; and this is a grievous
thing to a gracious soul. The other things will create a doubt, and
drive it up to the head into the soul; but these will go on the other
side and clench it.[7] Now all these things make hoping difficult.

3. For by these things the judgment is not only clouded, and the
understanding greatly darkened, but all the powers of the soul made to
fight against itself, conceiving, imagining, apprehending, and
concluding things that have a direct tendency to extirpate and
extinguish, if possible, the graces of God that are planted in the
soul; yea, to the making of it cry out, ‘I am cut off from before thine
eyes!’ (Psa 31:22).

4. Add to these, the hidings of the face of God from the soul; a thing
to it more bitter than death; yet nothing more common among them that
hope in the Lord. He ‘hideth his face from the house of Jacob!’ (Isa
8:17). Nor is this done only in fatherly displeasure, but by this means
some graces are kept alive; faith is kept alive by the word, patience
by hope, and hope by faith; but oft-times a spirit of prayer, by the
rod, chastisement, and the hiding of God’s face (Hosea 5:14,15; Isa
26:16; Cant 5:6). But I say, this hiding of this sweet face is bitter
to the soul, and oft-times puts both faith and hope to a sad and most
fearful plunge. For at such a day, it is with the soul as with the ship
at sea, that is benighted and without light; to wit, like a man
bewildered upon the land; only the text saith, for the help and succour
of such, ‘Who is among you that feareth the Lord, that obeyeth the
voice of his servant, that walketh in darkness and hath no light? Let
him trust in the name of the Lord, and stay upon his God’ (Isa 50:10).
Yet as it is with children, so it is with saints; we are a great deal
more subject to fears in the night than in the day. That, therefore,
that tendeth to the help of some graces, if there be not great care
taken, will prove an hindrance to others.

5. Nor is the ruler of the darkness of this world wanting to apply
himself and his engines, so as, if possible, to make use of all these
things for the overthrowing of faith, and for the removing of our hope
from the Lord, as a tree is removed from rooting in the ground (Job
19:10). Behold! he can expound all things, so as that they shall fall
directly in the way of our believing. As thus, we have sin, therefore
we have no grace; sin struggleth in us, therefore we fear not God;
something in us sideth with sin, therefore we are wholly unregenerate;
sin is in our best performances, therefore wherefore should I hope?
Thus I say, he can afflict us in our pilgrimage, and make hope
difficult to us. Besides the hiding of God’s face, he can make not only
a cause of sorrow, for that indeed it should, but a ground of despair,
and as desperately concluding he will never come again. How many good
souls has he driven to these conclusions, who afterwards have been made
to unsay all again?

6. And though spiritual desertions, darkness of soul, and guilt of sin,
are the burdens most intolerable, yet they are not all; for there is to
be added to all these, that common evil of persecution, another device
invented to make void our hope. In this, I say, we are sure to be
concerned; that is, if we be godly. For though the apostle doth not
say, ‘All that will live in Christ,’ that is, in the common profession
of him, shall suffer persecution; yet he saith, ‘All that will live
godly in him shall’ (2 Tim 3:12). Now this in itself is a terror to
flesh and blood, and hath a direct tendency in it to make hope
difficult (1 Peter 3:6,14). Hence men of a persecuting spirit, because
of their greatness, and of their teeth (the laws), are said to be a
terror, and to carry amazement in their doings; and God’s people are
apt to be afraid of them though they should die, and to forget God
their Maker; and this makes hoping hard work (Isa 51:12,13).[8]

7. For besides that grimness that appears in the face of persecutors,
Satan can tell how to lessen, and make to dwindle in our apprehensions,
those truths unto which our hearts have joined themselves afore, and to
which Christ our Lord has commanded us to stand. So that they shall now
appear but little, small, inconsiderable things; things not worth
engaging for; things not worth running those hazards for, that in the
hour of trial may lie staring us in the face. Moreover, we shall not
want false friends in every hole, such as will continually be boring
our ears with that saying, Master, do good to thyself. At such times
also, ‘stars’ do use to ‘fall from heaven, and the powers of the
heavens shall be shaken’; and so every thing tends to weaken, or at
least to lay stumbling-blocks in their way, who are commanded to hope
in the Lord (Matt 24).

8. Again, as Satan can make use of his subtilty, thus to afflict and
weaken the hands and hearts of those that hope in God, so he can add to
these the dismalness of a suffering state. He can make the loss of
goods, in our imagination, ten times bigger than it is in itself; he
can make an informer a frightful creature, and a jail look like hell
itself; he can make banishment and death utterly intolerable, and
things that must be shunned with the hazard of our salvation. Thus he
can greaten and lessen, lessen and greaten, for the troubling of our
hearts, for the hindering of our hope.[9]

9. Add to all these, that the things that we suffer for were never seen
by us, but are quite beyond our sight: things that indeed are said to
be great and good; but we have only the word and the Bible for it. And
be sure if he that laboureth night and day to devour us, can help it,
our faith shall be molested and perplexed at such a time, that it may,
if possible, be hard to do the commandment that here the text enjoins
us to the practice of; that is, to hope in the Lord. And this brings me
to the third particular.

III. That the grace of hope well exercised, is the only way to overcome
those difficulties.—Abraham had never laughed for joy, had he not hoped
when the angel brought him tidings of a son; yea, had he not hoped
against all things that could have been said to discourage (Gen 17:17).
Hence it is said, that ‘against hope’ he ‘believed in hope, that he
might become the father of many nations, according to that which was
spoken, so shall thy seed be’ (Rom 4:18). There is hope against hope;
hope grounded on faith, against hope grounded on reason. Hope grounded
on reason, would have made Abraham expect that the promise should
surely have been ineffectual, because of the deadness of Abraham’s
body, and of the barrenness of Sarah’s womb. But he hoped against the
difficulty, by hope that sprang from faith, which confided in the
promise and power of God, and so overcame the difficulty, and indeed
obtained the promise. Hope, therefore, well exercised, is the only way
to overcome. Hence Peter bids those that are in a suffering condition,
‘Be sober, and hope to the end, for the grace that is to be brought
unto you at the revelation of Jesus Christ’ (1 Peter 1:13). And
therefore it is, as you heard before, that we are said to be ‘saved by
hope’ (Rom 8:24).

Hope is excellent, 1. Against those discouragements that arise up out
of our bowels. 2. It is excellent to embolden a man in the cause of
God. 3. It is excellent at helping one over the difficulties that men,
by frights and terrors may lay in our way.

1. It is excellent to help us against those discouragements that arise
out of our own bowels (Rom 4). This is clear in the instance last
mentioned about Abraham, who had nothing but discouragements arising
from himself; but he had hope, and as well he exercised it; wherefore,
after a little patient enduring, he overcame the difficulty, and
obtained the promise (Heb 6:13-18). The reason is, for that it is the
nature of true hope to turn away its ear from opposing difficulties, to
the word and mouth of faith; and perceiving that faith has got hold of
the promise, hope, notwithstanding difficulties that do or may attempt
to intercept, will expect, and so wait for the accomplishment thereof.

2. Hope is excellent at emboldening a man in the cause of God. Hence
the apostle saith, ‘Hope maketh not ashamed’; for not to be ashamed
there, is to be emboldened (Rom 5:5). So again, when Paul speaks of the
troubles he met with for the profession of the gospel, he saith, that
they should turn to his salvation. ‘According,’ saith he, ‘to my
earnest expectation, and my hope, that in nothing I shall be ashamed,
but that with all boldness, as always, so now Christ shall be magnified
in my body, whether it be by life or by death’ (Phil 1:19,20). See
here, a man at the foot of the ladder, now ready in will and mind, to
die for his profession; but how will he carry it now? Why, with all
brave and innocent boldness! But how will he do that? O! By the hope of
the gospel that is in him; for by that he is fully persuaded that the
cause he suffereth for will bear him up in the day of God, and that he
shall then be well rewarded for it.[10]

3. It is also excellent at helping one over those difficulties that
men, by frights and terrors, may lay in our way. Hence when David was
almost killed with the reproach and oppression of his enemies, and his
soul full sorely bowed down to the ground therewith; that he might
revive and get up again, he calls to his soul to put in exercise the
grace of hope, saying, ‘Why art thou cast down, O my soul? and why art
thou disquieted within me? Hope thou in God, for I shall yet praise
him, who is the health of my countenance, and my God’ (Psa 42:11). So
again saith he in the next Psalm after, as afore he had complained of
the oppression of the enemy, ‘Why art thou cast down, O my soul? and
why art thou disquieted within me? Hope in God, for I shall yet praise
him, who is the health of my countenance and my God’ (Psa 43:5). Hope,
therefore, is a soul-encouraging grace, a soul-emboldening grace, and a
soul-preserving grace. Hence it is called our helmet or head-piece, the
helmet of salvation (Eph 6:17; 1 Thess 5:8). This is one piece of the
armour with which the Son of God was clothed, when he came into the
world; and it is that against which nothing can prevail (Isa 49:17).
For as long as I can hope for salvation, what can hurt me! This word
spoken in the blessed exercise of grace, I HOPE FOR SALVATION, drives
down all before it. The truth of God is that man’s ‘shield and buckler’
that hath made the Lord his hope (Psa 91:4).

[Encouragements to exercise this grace.]—And now to encourage thee,
good man, to the exercise of this blessed grace of hope as the text
bids, let me present thee with that which followeth. 1. God, to show
how well he takes hoping in him at our hands, has called himself ‘the
God of hope’ (Rom 15:13), that is, not only the author of hope, but the
God that takes pleasure in them that exercise it, ‘The Lord taketh
pleasure in them that fear him, in those that hope in his mercy’ (Psa
147:11). 2. He will be a shield, a defence to them that hope in him.
‘Thou art my hiding-place and my shield,’ saith David, ‘I hope in thy
word’; that is, he knew he would be so; for he hoped in his word (Psa
119:114). 3. He has promised us the life we hope for, to encourage us
still to hope, and to endure all things to enjoy it (Titus 1:2). ‘That
he that ploweth should plow in hope, and that he that thresheth in
hope, should be partaker of his hope’ (1 Cor 9:10).

Quest. But you may say, What is it to exercise this grace aright?

Answ. 1. You must look well to your faith, that that may prosper, for
as your faith is, such your hope will be. Hope is never ill when faith
is well; nor strong if faith be weak. Wherefore Paul prays that the
Romans might be filled ‘with all joy and peace in believing,’ that they
might ‘abound in hope’ (Rom 15:13). When a man by faith believes to joy
and peace, then hope grows strong, and with an assurance looketh for a
share in the world to come. Wherefore look to your faith, and pray
heartily that the God of hope will fill you with all joy and peace in
believing. 2. Learn of Abraham not to faint, stumble, or doubt, at the
sight of your own weakness; for if you do, hope will stay below, and
creak in the wheels as it goes, because it will want the oil of faith.
But say to thy soul, when thou beginnest to faint and sink at the sight
of these, as David did to his, in the places made mention of before. 3.
Be much in calling to mind what God has done for thee in former times.
Keep thy experience as a choice thing (Rom 5:4). ‘Remember all the way
the Lord led thee these forty years in the wilderness’ (Deut 8:2). ‘O
my God,’ saith David, ‘my soul is cast down within me, therefore will I
remember thee from the land of Jordan, and of the Hermonites from the
hill Mizar’ (Psa 42:6). 4. Be much in looking at the end of things, or
rather to the end of this, and to the beginning of the next world. What
we enjoy of God in this world, may be an earnest of hope, or a token
that the thing hoped for is to be ours at last; but the object of hope
is in general the next world (Heb 11:1). We must therefore put a
difference betwixt the mother of hope, Faith; the means of hope, the
Word; the earnest of hope, Christ in us; and the proper object of hope,
to wit, the world to come, and the goodness thereof (Psa 119:49; Col
1:27).

If Christians have not much here, their hope, as I may so say, lies
idle, and as a grace out of its exercise. For as faith cannot feed upon
patience, but upon Christ, and as the grace of hungering and thirsting
cannot live upon self-fulness, but upon the riches of the promise; so
hope cannot make what is enjoyed its object: ‘for what a man seeth why
doth he yet hope for?’ (Rom 8:24). But the proper object of hope is,
that we see not. Let faith then be exercised upon Christ crucified for
my justification, and hope upon the next world for my glorification;
and let love show the truth of faith in Christ, by acts of kindness to
Christ and his people; and patience, the truth of hope, by a quiet
bearing and enduring that which may now be laid upon me for my sincere
profession’s sake, until the hope that is laid up for us in heaven
shall come to us, or we be gathered to that, and then hope is in some
measure in good order, and exercised well. But,

IV. We now come to the last thing propounded to be spoken to, which is,
they that have hope and exercise it well, shall assuredly at last enjoy
that hope that is laid up for them in heaven; that is, they that do
regularly exercise the grace of hope shall at last enjoy the object of
it, or the thing hoped for. This must of necessity be concluded, else
we overthrow the whole truth of God at once, and the expectation of the
best of men; yea, if this be not concluded, what follows, but that
Atheism, unbelief, and irreligion, are the most right, and profane and
debauched persons are in the rightest way?

1. But to proceed, this must be, as is evident; for that the things
hoped for are put under the very name of the grace that lives in the
expectation of them. They are called HOPE; ‘looking for that blessed
hope’; ‘for the hope that is laid up for them in heaven’ (Titus 2:13;
Col 1:5). God has set that character upon them, to signify that they
belong to hope, and shall be the reward of hope. God doth in this, as
your great traders do with the goods that their chapmen have either
bought or spoke for; to wit, he sets their name or mark upon them, and
then saith, This belongs to this grace, and this belongs to that; but
the kingdom of heaven belongs to HOPE, for his name is set upon it.
This therefore is one thing, to prove that the thing hoped for shall be
thine; God has marked it for thee: nor can it be given to those that do
not hope. That is, to the same purpose that you read of, ‘That ye may
be counted worthy of the kingdom of God, for which ye also suffer’ (2
Thess 1:5). Suffering flows from hope; he that hopes not for an house
in heaven, will not for it choose to suffer the loss of the pleasures
and friendships of this world. But they that suffer for it, and that
all do, one way or other, in whom is placed this grace of hope, they
God counteth worthy of it, and therefore, hath marked it with their
mark, HOPE; for that it belongs to hope, and shall be given to those
that hope. That is the first.

2. They that do, as afore is said, exercise this grace of hope, shall
assuredly enjoy the hope that is laid up for them in heaven, as is
evident also from this; because, as God has marked and set it apart for
them, so what he has done to and with our Lord and Head, since his
death, he hath done it to this very end; that is, to beget and maintain
our hope in him as touching this thing. He ‘hath begotten us again unto
a lively hope, by the resurrection of Jesus Christ form the dead’ (1
Peter 1:3). The meaning is, Christ is our undertaker, and suffered
death for us, that we might enjoy happiness and glory: and God, to show
how wiling he was that we should have this glory, raised up Christ
again, and delivered him from their sorrows of death. Wherefore,
considering this, Paul said, ‘He rejoiced in hope of the glory of God’;
to wit, of that glory, that sin, had he not had Jesus for his
undertaker, would have caused that he should certainly have come short
of (Rom 3:23, 5:2). But, again, God ‘raised him up from the dead, and
gave him glory,’ too, and that to this very end, ‘that your faith and
hope might be in God’ (1 Peter 1:21). I say, he did it to this very
end, that he might beget in you this good opinion of him, as to hope in
him, that he would give you that good thing hoped for—to wit, eternal
life. He ‘gave him glory,’ and put it into his hand for you who is your
head and Saviour, that you might see how willing God is to give you the
hope you look for, ‘that your faith and hope might be in God.’

3. That we that have hope and rightly exercise it, might assuredly
enjoy that hope that is laid up for us in heaven: God has promised it,
and that to our Saviour for us. Had he promised it to us, we might yet
have feared, for that with our faults we give a cause of continual
provocation to him. But since he hath promised it to Christ, it must
assuredly come to us by him, because Christ, to whom it is promised,
never gave occasion of provocation to him to take it back. And that it
was promised to Christ, it is evident, because it was promised before
the world began: ‘In hope of eternal life,’ saith Paul, ‘which God,
that cannot lie, promised before the world began’ (Titus 1:2). And this
is, that we might hope. Men that use to hope to enjoy that money or
estate, that by those that are faithful is promised to them, and put
into the hands of trusty persons for them; why this is the case, God
that cannot lie, has promised it to the hopers, and has put it into the
hand of the trusty Jesus for us, therefore let us hope that in his
times we shall both see and enjoy the same we hope for.

4. Yea, that all ground of doubt and scruple as to this might be
removed out of the way, when Christ, who as to what was last said, is
our hope (1 Tim 1:1), shall come, he shall bring that grace and mercy
with him that shall even from before his judgment-seat remove all those
things that might have any tendency in them to deprive us of our hope,
or of the thing hoped for by us. Hence Peter bids us, ‘Be sober and
hope to the end, for the grace that is to be brought unto you at the
revelation of Jesus Christ’ (1 Peter 1:13). Also as to this, Jude, the
servant of Jesus Christ, joins with him, saying, ‘Keep yourselves in
the love of God, looking for the mercy of our Lord Jesus Christ unto
eternal life’ (Jude 21). Here then you see that there is grace and
mercy still for us in reversion; grace and mercy to be brought unto us
at the revelation, or second coming of Jesus Christ. How then can we be
hindered of our hope? For transporting mercy will then be busy for them
that indeed have here the hope of eternal life. ‘And they shall be
mine, saith the Lord of hosts, in that day when I make up my jewels;
and I will spare them, as a man spareth his own son that serveth him’
(Mal 3:17). None knows the mystery of God’s will in all things revealed
in his Word. Therefore many texts are looked over, or laid by, as those
whose key doth go too hard; nor will I boast of any singular knowledge
in any particular thing.[11] Yet methinks since grace and mercy was not
only brought by Christ when he came into the world, but shall be
brought again with him when he comes in his Father’s glory, it
signifies, that as the first brought the beginning of eternal life to
us while we were enemies, this second will bring the full enjoyment of
it to us while we are saints, attended with many imperfections. And
that as by the first grace of all unworthiness was pardoned and passed
by; so by this second grace, the grace that is to be brought unto us at
the revelation of Jesus Christ, all shortness in duties, and failings
in performances, shall be spared also; and we made possessors by virtue
of this grace and mercy of the blessings hoped for, to wit, the
blessings of eternal life. But thus much for the duty contained in the
exhortation, to wit, of hoping.

[Second. A direction to the well managing of the duty of hope.]

I shall therefore come, in the next place, to treat of the well
managing of this duty with reference to this primary object, which is
the Lord himself. ‘Let Israel hope in the Lord.’ There is a general
object of hope, and there is a particular object; there is a common
object, and there is a special one. Of the general and common object,
to wit, of heaven and happiness, I have said something already;
wherefore it remains that now we come and treat of this particular and
special object of our hope: ‘Let Israel hope in the Lord.’ The Lord,
therefore, is to be the particular and special object of our hope: ‘Let
Israel hope in the Lord.’ Now in that there is not only a duty here
exhorted to, but a direction for the better management of that duty, to
the particular and special object upon which this duty should be
exercised, it suggesteth, how apt good men are, especially in times of
trouble, the case of Israel now, to fix their hopes in other things
than on the Lord. We have seen a great deal of this in our days; our
days indeed have been days of trouble, especially since the discovery
of the Popish plot, for then we began to fear cutting of throats, of
being burned in our beds, and of seeing our children dashed in pieces
before our faces. But looking about us, we found we had a gracious
king, brave parliaments, a stout city, good lord-mayors, honest
sheriffs, substantial laws against them, and these we made the object
of our hope, quite forgetting the direction in this exhortation, ‘Let
Israel hope in the Lord.’ For indeed the Lord ought to be our hope in
temporals, as well as in spirituals and eternals. Wherefore Israel of
old were checked, under a supposition of placing their hope for
temporals in men; ‘It is better to trust in the Lord, than to put
confidence in man. It is better to trust in the Lord, than to put
confidence in princes’ (Psa 118:8,9). And again, ‘Put not your trust in
princes, nor in the son of man, in whom there is no help’ (Psa 146:3).
This implieth that there is in us an incidency to forget God our hope,
and to put confidence in something else. And to be sure we shall find
it the more difficult to make the Lord our hope only, when things that
are here, though deceitfully, proffer us their help.[12] But my design
is not to treat of the object of hope but with reference to the next
world. And as to that we must take heed that we set our hope in God, in
God in the first place, and in nothing below or besides himself. To
this end it is that he has given us his word, and appointed a law to
Israel.

I. Because of his own grace he is become the special object of hope,
designating himself in the most special sense to be the portion of his
people (Psa 78:5-7)—‘The Lord is my portion, saith my soul, therefore
will I hope in him’ (Lam 2:24). Wherefore this we must look well to,
and take heed that we miss not of this object (Psa 146:5). This is the
special object, the ultimate object, the object that we cannot be
without; and that, short of which, we cannot be happy as, God willing,
shall be showed more anon (Jer 50:7). God is not only happiness in
himself, but the life of the soul, and he that puts goodness into every
thing in the next world, in which goodness shall be found (Jer 17:13).
And this our Lord Jesus Christ himself affirmeth, when he saith, ‘I am
the way,’ to wit, the way to life and happiness. And yet he saith, ‘I
am the way to the Father,’ for that it is HE that is the fountain and
ocean of happiness and bliss.

So then, that we might in the next world be heirs of the highest good,
God has made us heirs of his own good self; ‘Heirs of God, and joint
heirs with Christ’; heirs of God through Christ (Rom 18:17; Gal 4:7).
This God, this eternal God, therefore, is of necessity to be the object
of our hope, because he is, of grace, become our hope. The church in
heaven, called the body and temple of God, is to be an habitation for
himself, when it is finished, to dwell in for ever and ever. This then
we hope for, to wit, to be possessed at that day with eternal life;
eternal glory (1 Tim 6:12,19). Now this eternal life and eternal glory
is through God the hope of his people (1 Peter 5:10; 1 John 5:20). And
for this end, and to this bliss, are we called and regenerate in this
world, ‘That being justified by his grace, we should be made heirs,
according to the hope of eternal life’ (Titus 3:7). Nor can it be, that
heaven and happiness should ever be the portion of them that make not
God their hope, any more than such a lady should hope to enjoy the
estate of such a lord, who first makes not the lord himself her
husband.[13] Heaven, heaven is the talk of the ignorant, while the God
of heaven they cannot abide. But shall such ever come to glory? But,

II. God must be the special object of our hope, and him in special that
must be enjoyed by us in the next world, or nothing can make us happy.
We will suppose now, for the illustrating of this matter, that which is
not to be supposed. As,

1. Suppose a man, when he dieth, should go to heaven, that golden
place, what good would this do him, if he was not possessed of the God
of it? It would be, as to sweetness, but a thing unsavoury; as to
durableness, but a thing uncertain; as to society, as a thing forlorn;
and as to life, but a place of death. All this is made to appear by the
angels that fell; for when fallen, what was heaven to them? Suppose
they staid but one quarter of an hour there after their fall, before
they were cast out, what sweetness found they there, but guilt? What
stay, but a continual fall of heart and mind? What society, but to be
abandoned of all? And what life, but death in its perfection? Yea, if
it be true that some think, that for the promoting of grace, they are
admitted yet to enter that place to accuse the saints on earth, yet
what do they find there but what is grievous to them? It is the
presence of God that makes heaven Heaven in all its beauteousness.
Hence David, when he speaks of heaven, says, ‘Whom have I in heaven but
thee?’ (Psa 73:25). As who should say, What would heaven yield to me
for delights, if I was there without my God? It is the presence of God
that will make heaven sweet to those who are his. And as it is that
that makes the place, so it is interest in him that makes the company,
and the deeds that are done there, pleasant to the soul. What solace
can he that is without God, though he were in heaven, have with
Abraham, Isaac, and Jacob, the prophets and angels? How could he join
in their thanks, and praises, and blessings of him for ever and ever,
in whose favour, mercy, and grace, they are not concerned?

2. Suppose a man, when he dieth, should be made to live for ever, but
without the enjoyment of God, what good would his life do him? Why, it
would be filled full of horror, darkness, desolation, sorrow, and all
things that would tend to make it bitter to the soul. Witness they that
live in hell; if it be proper to say they live in hell? It is no more
possible for a man to live happily, were he possessed of all that
heaven and life could afford him, suppose him to be without interest in
God, than it is for a man that hath all the enjoyments of this world,
if the sun was taken from him out of the firmament. As all things,
whether it be heaven, angels, heavenly pleasures and delights, have had
their being of him, so their being is continued by him, and made sweet
of him.

Now, for the well managing of our hope, with reference to this special
object of it, there are these things to be considered. And now I speak
to all. We must know him right, we must come to him right. (1.) We must
know him right. It is essential to happiness, and so to the making of
the God of heaven our hope, to know him rightly (John 17:1-3). It is
not every fancy, or every imagination of God, that thou mayst have,
that will prove that therefore thou knowest God aright. In him there
‘is no variableness, neither shadow of turning’ (James 1:17). He only
is what he is, what imaginations soever we have of him. We may set up
idols and images of him, as much in our minds as some do in their
houses and in their temples, and be as great, though not so gross
idolaters as they.[14] Now if thou wouldst know him, thou must
diligently feel for him in his works, in his Word, and in his ways, if
perhaps thou mayst find the knowledge of him (Prov 2:1-5; Acts 17:27).
(2.) Beware, when thou hast found him, that thou go to him by his Son,
whom he has sanctified and sent into the world, to be the way for
sinners to go to God; and see that thou keepest in this path always,
for out of him he is found intolerable, and a consuming-fire. (3.) Busy
thyself with all thy might to make an interest in his Son, and he will
willingly be thy Saviour, for he must become thine before his Father
can be the object of thy hope (John 3:36). He that hath the Son, hath
the Father, but contrariwise, he that hath not him has neither (2 John
9). (4.) Stay not in some transient comforts, but abide restless till
thou seest an union betwixt thee and this Blessed One; to wit, that he
is a root, and thou a branch; that he is head, and thou a member. And
then shalt thou know that the case is so between thee and him, when
grace and his Spirit has made thee to lay the whole stress of thy
justification upon him and has subdued thy heart and mind to be ‘one
spirit’ with him (Rom 4:4,5; 1 Cor 6:17). (5.) This done, hope thou in
God, for he is become thy hope, that is, the object of it. And for thy
encouragement so to do, consider that he is able to bear up thy heart,
and has said he will do it, as to this very thing, to all those that
thus hope in him. ‘Be of good courage and he shall strengthen thine
heart,’ all ye that hope in the Lord (Psa 31:24). It is manifest, as
was said before, that many difficulties lie in the way of hoping; but
God will make those difficulties easy, by strengthening the heart of
him that hopeth, to hope. He has a way to do that, which no creature
can hinder, by the blessed work of his Holy Spirit. He can show us he
loves us, that he may encourage our hope. And as he can work in us for
our encouragement, so he can and will, as was said before, himself, in
his time, answer our hope, by becoming our hope himself. ‘The Lord
shall be the hope of his people, and the strength of the children of
Israel’ (Joel 3:16).

His faithfulness also is a great encouragement to his, to hope for the
accomplishment of all that he hath promised unto his people. ‘Hath he
said it, and shall he not make it good?’ When he promised to bring
Israel into the land of Canaan, he accomplished it to a tittle. ‘There
failed not ought of any good thing which the Lord had spoken unto the
house of Israel; all came to pass’ (Josh 21:45, 23:14). Also what he
with his mouth had promised to David, with his hand he fulfilled to
Solomon in the view of all the thousands of Israel (1 Kings 8:22-24; 2
Chron 6:7-10).

[Third. The persons who are concerned in the management of this duty of
hope.]

I will omit making mention again of the encouragements spoken of
before, and shall now come to the third thing specified in this part of
the text, to wit, to show more distinctly, who, and what particular
persons they are, who are concerned in this exhortation to hope.

They are put, as you see, under this general term Israel; ‘Let Israel
hope in the Lord.’ And, ‘He shall save Israel from all his troubles.’
Israel is to be taken three ways, in the Scripture. 1. For such that
are Israel after the flesh. 2. For such as are such neither after the
flesh nor the Spirit; but in their own fancies and carnal imaginations
only. 3. For such as are Israel after God, or the Spirit.

1. Israel is to be taken for those that are such after the flesh; that
is, for those that sprang from the loins of Jacob, and are called,
‘Israel after the flesh, the children of the flesh.’ Now these, as
such, are not the persons interested in this exhortation, for by the
flesh comes no true spiritual and eternal grace (Rom 9:6-8; 2 Cor
1:10-18). Men are not within the bounds of the promise of eternal life,
as they are the children of the flesh, either in the more gross or more
refined sense (Phil 3:4-6). Jacob was as spiritual a father as any HE,
I suppose that now professeth the gospel; but his spiritualness could
not convey down to this children, that were such only after the flesh,
that spirit and grace that causeth sound conversion, and salvation by
Jesus Christ. Hence Paul counts it a carnal thing to glory in this; and
tells us plainly, If he had heretofore known Christ thus, that is, to
have been his brother or kinsman, according to the flesh, or after
that, he would henceforth know him, that is, so, ‘no more’ (2 Cor
5:16-18). For though the children of Israel be as the sand of the sea,
yet not that multitude, but the remnant that the Lord hath chosen and
shall call, shall be saved (Rom 9:27; Joel 2:32). This, therefore, is
as an arrow against the face of that false doctrine that the Jews
leaned upon, to wit, that they were in the state of grace, and
everlasting favour of God, because the children and offspring of
Abraham, Isaac, and Jacob. But,

2. Israel may be taken for such as are neither so after the flesh, nor
the Spirit, but in their own fancy and imagination only. And such I
take to be all those that you read of in Revelation 2:9 which said
‘they were Jews, and were not,’ ‘but did lie’ (3:9).

These I take to be those carnal gospellers,[15] that from among the
Gentiles pretended themselves to be Jews inwardly, whose circumcision
is that of the heart in the spirit, when they were such only in their
own fancies and conceits, and made their profession out as a lie (Rom
2:28,29). Abundance of these there are at this day in the world; men
who know neither the Father, nor the Son, nor anything of the way of
the Spirit, in the work of regeneration; and yet presume to say, ‘They
are Jews’; that is, truly and spiritually the seed of Abraham, Isaac,
and Jacob. ‘For’ now, ‘he is not a Jew which is one outwardly, neither
is that circumcision which is outward in the flesh; but he is a Jew
which is one inwardly, and circumcision is that of the heart in the
spirit,—whose praise is not of men, but of God.’ And although it may
please some now to say, as they of old said to them of the captivity,
‘We seek your God as ye do’ (Ezra 4:2); yet at last it will be found,
that as they, such have ‘no portion, nor right, nor memorial, in
Jerusalem’ (Neh 2:20). And I would from hence caution all to take heed
of presuming to count themselves Jews, unless they have a substantial
ground so to do. For to do this without a good bottom, makes all our
profession a lie; and not only so, but it hindereth us of a sight of a
want of an interest in Jesus Christ, without which we cannot be saved;
yea, such an one is the great self-deceiver, and so the worst deceiver
of all: for he that deceives his own self, his own heart, is a deceiver
in the worst sense; nor can any disappointment be like unto that which
casts away soul and body at once (James 1:22,26). O slender thread!
that a man should think, that because he fancieth himself ‘an Israelite
indeed,’ that therefore he shall go for such an one in the day of
judgment; or that he shall be able to cheat God with a pitiful say-so!

3. But the Israel under consideration in the text, is Israel after God,
or the Spirit; hence they are called ‘the Israel of God,’ because they
are made so of him, not by generation, nor by fancy, but by Divine
power (Can 6:16). And thus was the first of this name made so, ‘Thy
name shall be called no more Jacob but Israel’ (Gen 32:28). This then
is the man concerned in the text, ‘Let Israel hope in the Lord’; to
wit, Israel that is so of God’s making, and of God’s allowance: for men
are not debarred from calling themselves after this most godly name,
provided they are so indeed; all that is dangerous is, when men shall
think this privilege comes by carnal generation, or that their fancying
of themselves to be such will bear them out in the day of judgment.
Otherwise, if men become the true servants of God by Christ, they have,
as I said, an allowance so to subscribe themselves. ‘One shall say, I
am the Lord’s and another shall call himself by the name of Jacob, and
another shall subscribe with his hand unto the Lord, and surname
himself by the name of Israel’ (Isa 44:5). But then, for the further
describing of such, they must be men of circumcised and tender hearts;
they must be such ‘which worship God in the spirit, and that rejoice in
Christ Jesus, and that have no confidence in the flesh’ (Phil 3:3), for
these are the Nathaniels, the Israelites indeed in whom there is no
guile (John 1:47), and these are they that are intended in the
exhortation, when he saith, ‘Let Israel hope in the Lord.’

For these are formed for that very end, that they might hope in the
Lord; yea, the word and testament are given to them for this purpose
(Psa 78:5-7). These are prisoners of hope all the time they are in the
state of nature, even as the whole creation is subjected under hope,
all the time of its bondage, by the sin and villainy of man; and unto
them it shall be said, in the dispensation of the fullness of time,
‘Turn you to the strong hold, ye prisoners of hope’ (Zech 9:12); as
certainly as that which is called the creature itself shall be
delivered from the bondage of corruption, into the glorious liberty of
the children of God (Rom 8:18-21). Only here, as I said before, let all
men have a care in this thing: this is the pinnacle, the point; he that
is right here, is right in all that is necessary to salvation; but he
that misses here, can by no means be right anywhere to his soul’s
advantage in the other world.

[Improvement.] If I should a little improve the text where this title
is first given to man, and show the posture he was in when it was said
to him, ‘Thy name shall be called Israel’; and should also debate upon
the cause or ground of that, ‘An Israelite indeed,’ thou mightest not
repent it who shall read it; and therefore a few words to each.

1. When Jacob received the name of Israel, he was found wrestling with
the angel; yea, and so resolved a wrestler was he, that he purposed,
now he had begun, not to give out without a blessing, ‘I will not let
thee go,’ said he, ‘except thou bless me’ (Gen 32:26). Discouragements
he had while he wrestled with him, to have left off, before he obtained
his desire; for the angel bid him leave off; ‘let me go,’ said he. He
had wrestled all night, and had not prevailed; and now the day brake
upon him, and consequently his discouragement was like to be the
greater, for that now the majesty and terribleness of him with whom he
wrestled would be seen more apparently; but this did not discourage
him: besides, he lost the use of a limb as he wrestled with him; yet
all would not put this Israel out. Pray he did, and pray he would, and
nothing should make him leave off prayer, until he had obtained, and
therefore he was called ‘Israel.’ ‘For as a prince hast thou power with
God and with men, and hast prevailed’ (Gen 32:28,30). A wrestling
spirit of prayer is a demonstration of an Israel of God; this Jacob
had, this he made use of, and by this he obtained the name of ‘Israel.’
A wrestling spirit of prayer in straits, difficulties, and distresses;
a wrestling spirit of prayer when alone in private, in the night, when
none eye seeth but God’s then to be at it, then to lay hold of God,
then to wrestle, to hold fast, and not to give over until the blessing
is obtained, is a sign of one that is an Israel of God.

2. ‘Behold an Israelite indeed, in whom is no guile’ (John 1:47). This
was the testimony of the Lord Jesus concerning Nathaniel (v 46).
Nathaniel was persuaded by Philip to come to Jesus, and as he was
coming, Jesus saith to the rest of the disciples concerning him,
‘Behold an Israelite indeed, in whom is no guile.’ Then said Nathaniel
to Jesus, ‘Whence knowest thou me? Jesus answered and said unto him,
Before that Philip called thee, when thou wast under the fig-tree I saw
thee’ (v 15). Nathaniel, as Jacob, was at prayer, at prayer alone under
the fig-tree, wrestling in prayer, for what no man can certainly tell,
but probably for the Messias, or for the revelation of him: for the
seeing Jews were convinced that the time of the promise was out; and
all men were in expectation concerning John, whether he might not be he
(Luke 3:15). But Nathaniel was under the fig-tree, alone with God, to
inquire of him, and that with great earnestness and sincerity; else the
Lord Jesus would not thus have excused him of hypocrisy, and justified
his action as he did, concluding from what he did there that he was a
true son of Jacob; and ought, as he, to have his name changed from what
his parents gave him, to this given him of Christ, ‘An Israelite
indeed.’ Wherefore, from both these places, it is apparent, that a
wrestling spirit of prayer, in private, is one of the best signs that
this or that man or woman is of Israel; and, consequently, such who are
within the compass of the exhortation here, saying, ‘Let Israel hope in
the Lord.’ I say, it is this wrestling spirit of prayer with God alone;
for as for that of public prayer, though I will not condemn it, it
gives not ground for this character, notwithstanding all the flourishes
and excellencies that may therein appear. I am not insensible what
pride, what hypocrisy, what pretences, what self-seekings of
commendations and applause, may be countenanced by those concerned in,
or that make public prayers; and how little thought or savour of God
may be in all so said; but this closet, night, or alone prayer, is of
another stamp, and attended, at least so I judge, with that sense,
those desires, that simplicity, and those strugglings, wherewith that
in public is not.[16] Nay, I think verily a man cannot addict himself
to these most solemn retirements, without some of Jacob’s and
Nathaniel’s sense and sincerity, wrestlings and restlessness for mercy;
wherefore, laying aside all other, I shall abide by this, That the man
that is as I have here described, is not an Israelite of the flesh, nor
one so only in his fancy or imagination, but one made so of God; one
that is called a child of promise, and one to whom this exhortation
doth belong: ‘Let Israel hope in the Lord’; to wit, they that serve God
by prayer day and night (Luke 2:37; Acts 26:5-7). These, I say, are
Israel, the Israel of God, and let these hope in the Lord, from now,
‘henceforth, and for ever’ (Psa 131:3).

[SECOND. The manner by which the exhortation is expressed.]

Having thus briefly touched upon those three things that are contained
in the matter of the exhortation, I now come to speak a word to the
manner of praises by which the exhortation is presented to us, ‘Let
Israel hope’; he doth not say, Israel hath hoped; Israel did hope; or
Israel can hope, but ‘let Israel hope in the Lord.’ ‘Let’ is a word
very copious, and sometimes signifies this, and sometimes that, even
according as the nature or reason of the thing under debate, or to be
expressed, will with truth and advantage bear. Let him hope,

First. Sometimes ‘let’ is equivalent to a command; ‘Let every soul be
subject to the higher powers,’ this is a command. ‘Let all things be
done decently and in order,’ this also is a command. So here, ‘Let
Israel hope,’ this also is a command; and so enjoins a duty upon
Israel; for why, since they seek for mercy, should they not have it;
now a command lays a very strong obligation upon a man to do this or
another duty. ‘He commandeth all men every where to repent’; but Israel
only to hope in his mercy. Now take the exhortation and convert it into
a commandment, and it showeth us, (1.) in what good earnest God offers
his mercy to his Israel; he commands them to hope in him, as he is and
will be so to them. (2.) It supposes an impediment in Israel, as to the
faculty of receiving or hoping in God for mercy; we that would have God
be merciful, we that cry and pray to him to show us mercy, have yet
that weakness and impediment in our faith, which greatly hindereth us
from a steadfast hoping in the Lord for mercy. (3.) It suggesteth also,
that Israel SINS, if he hopeth not in God, God would not that all
should attempt to hope, because they have no faith; for he is for
having of them first believe, knowing that it is in vain to think of
hoping, until they have believed; but Israel has believed, and
therefore God has commanded them to hope, and they sin if they obey him
not in this, as in all other duties. He commands thee, I say, since
thou hast believed in his Son, to hope, that is, to expect to see his
face in the next world with joy and comfort; this is hoping, this is
thy duty, this God commands thee.

Second. As this word ‘let’ is sometimes equivalent to a command, so it
is expressed sometimes also to show a grant, leave, or license, to do a
thing: such are these that follow, ‘Let us come boldly to the throne of
grace’ (Heb 4:6). ‘Let us draw near with a true heart’ (ch 10). ‘Let us
hold fast the profession of our faith without wavering’ (vv 22,23).
Here also this manner of expressing the thing may be taken in the same
sense, to wit, to show that Israel has a grant, a leave, a license, to
trust in the Lord. And O! what a privilege is this, but who believes
it? And yet as truly as God has granted to Jacob, to Israel, repentance
unto life, and by that means has made him fly for refuge, to lay hold
of Christ set before him as a justifier; so has he granted him leave
and license to trust in him for ever, and to hope for his favour in the
next world.

And if you take the word in this sense, to wit, for a grant, leave, or
license, to hope in God; then (1.) This shows how liberal God is of
himself, and things, to Israel. Let Israel hope in me, trust to me,
expect good things at my hand; I give him leave and license to do it.
Let him live in a full expectation of being with me, and with my Son in
glory; I give him leave to do so; he has license from me to do so. (2.)
Understand the word thus, and it shows us with what boldness and
confidence God would have us hope in him. They that have leave and
license to do a thing, may do it with confidence and boldness, without
misgivings and reluctance of mind; this is our privilege; we may live
in a full assurance of hope unto the end, we may hope perfectly to the
end, we have leave, license, and a grant to do it. (3.) Understand the
word thus, and it also shows you how muddy, how dark those of Israel
are, and how little they are acquainted with the goodness of their God,
who stand shrinking at his door like beggars, and dare not in a godly
sort be bold, with his mercy. Wherefore standest thou thus with thy Ifs
and thy O-buts, O thou poor benighted Israelite. Wherefore puttest thou
thy hand in thy bosom, as being afraid to touch the hem of the garment
of the Lord? Thou hast a leave, a grant, a license, to hope for good to
come, thy Lord himself has given it to thee, saying, ‘LET Israel hope
in the Lord.’

Third. This word ‘let’ is also sometimes used by way of rebuke and
snub; ‘Let her alone, for her soul is vexed’ (2 Kings 4:27). ‘Let her
alone, why trouble ye her?’ (Mark 14:6). ‘Refrain from these men, and
let them alone’ (Acts 5:38). And it may also so be taken here. But if
so, then it implies, that God in this exhortation rebuketh those evil
instruments, those fallen angels, with all others that attempt to
hinder us in the exercise of this duty. As Boaz said to his servants,
when Ruth was to glean in his field, ‘let her glean even among the
sheaves, and reproach her not’ (Ruth 2:15,16). We have indeed those
that continually endeavour to hinder us of living in the full assurance
of hope, as to being with God and with Christ in glory: but here is a
rebuke for such, ‘Let Israel hope in the Lord.’ And it shows us, 1.
That what suggestions come from Satan to make us that are Israelites to
doubt, come not for that end, by virtue of any commission that he hath
from God. God has rebuked him in the text, and you may see it also
elsewhere. These temptations, therefore, are rather forged of malice,
and of despite to our faith and hope; and so should be accounted by us
(Zech 1:1-3). 2. This shows us also that we should take heed of
crediting of that which comes unto us to hinder our hope in the Lord;
lest we take part with Satan, while God rebuketh him, and countenanceth
that which fights against the grace of God in us. 3. It shows us also
that as faith, so hope, cannot be maintained with great difficulty, and
that we should endeavour to maintain it, and hope through every
difficulty.

Fourth. This word ‘LET’ is sometimes used by way of request or
intreaty. ‘I pray thee, LET Tamar my sister come’ (2 Sam 13:6). ‘LET it
be granted to the Jews to do,’ &c. (Esth 9:13). And if it be so to be
taken here, or if in the best sense this interpretation of it may here
be admitted, the consideration thereof is amazing; for then it is all
one as if God by the mouth of his servant, the penman of this psalm,
did intreat us to hope in him. And why this may not be implied here, as
well as expressed elsewhere, I know not. ‘God did beseech you by us; we
pray you in Christ’s stead, be ye reconciled to God’ (2 Cor 5:20). Why
should God beseech us to reconcile to him, but that we might hope in
him? and if it be thus taken here, it shows, 1. The great condescension
of God, in that he doth not only hold out to us the advantages of
hoping in God, but desires that we should hope, that we might indeed be
partakers of those advantages. 2. It teaches us also humility, and that
always in the acts of faith and hope we should mix blushing, and shame,
with our joy and rejoicing. Kiss the ground, sinner; put ‘thy mouth in
the dust, if so be there may be hope’ (Lam 3:29).

Fifth. And lastly, This word is used sometimes by way of caution. ‘Let
him that thinketh he standeth, take heed lest he fall’ (1 Cor 10:12).
‘Let us therefore fear lest a promise being left us of entering into
his rest, any of you should seem to come short of it’ (Heb 4:1), and if
it should be so taken here, then, 1. This shows us the evil of despair,
and that we at times are incident to it; our daily weaknesses, our
fresh guilt, our often decays, our aptness to forget the goodness of
God, are direct tendencies unto this evil, of which we should be aware;
for it robs God of his glory, and us of our comfort, and gratifies none
but the devil and unbelief. 2. It showeth us that despair is a fall, a
falling down from our liberty; our liberty is to hope; it is our
portion from God; for he hath said that himself will be the hope of his
people. To do the contrary, is therefore a falling from God, a
departing from God through an evil heart of unbelief. It is the
greatest folly in the world for an Israelite to despair; ‘Why sayest
thou, O Jacob, and speakest, O Israel. My way is hid from the Lord, and
my judgment is passed over from my God? Hast thou not known? hast thou
not heard, that the everlasting God, the Lord, the Creator of the ends
of the earth, fainteth not? There is no searching of his understanding.
He giveth power to the faint; and to them that have no might, he
increaseth strength. Even the youths shall faint and be weary, and the
young men shall utterly fall. But they that wait upon,’ that is, hope
in, ‘the Lord, shall renew their strength; they shall mount up with
wings as eagles, they shall run and not be weary, and they shall walk
and not faint’ (Isa 40:27-31).

[THIRD. Inferences from the exhortation.]

Now we come to those inferences that do naturally flow from this
exhortation, and they are in number four.

First. That hope and the exercise of it, is as necessary in its place,
as faith, and the exercise of it. All will grant that there is need of
a daily exercise of faith; and we are bid to hope unto the end, because
hope is the grace that relieveth the soul when dark and weary. Hope is
as the bottle to the faint and sinking spirit. Hope calls upon the soul
not to forget how far it is arrived in its progress towards heaven.
Hope will point and show it the gate afar off; and therefore it is
called the hope of salvation. Hope exerciseth itself upon God.

1. By those mistakes that the soul hath formerly been guilty of, with
reference to the judgment that it hath made of God, and of his dealings
with it. And this is an excellent virtue. ‘I said,’ once says the
church, that ‘my hope is perished from the Lord,’ but I was deceived;
‘this I recall to my mind, therefore have I hope’; that is, why, if I
give way to such distrusting thoughts, may I not be wrong again? (Lam
3:18-21). Therefore will I hope! This virtue is that which belongs to
this grace only; for this and this only is it that can turn unbelief
and doubts to advantage. ‘I said in my haste,’ said David, ‘I am cut
off from before thine eyes’; nevertheless I was mistaken; ‘thou
heardest the voice of my supplications when I cried unto thee’ (Psa
31:22). And what use doth he make of this? Why, an exhortation to all
good men to hope, and to take advantage to hope from the same mistakes.
I think I am cast off from God, says the soul; so thou thoughtest
afore, says memory, but thou wast mistaken then, and why not the like
again? and therefore will I hope. When I had concluded that God would
never come near me more, yet after that he came to me again, and as I
was then, so I am now; therefore will I hope.

2. True hope, in the right exercise of it upon God, makes no stick at
weakness or darkness; but rather worketh up the soul to some stay, by
these. Thus Abraham’s hope wrought by his weakness (Rom 4). And so
Paul, when I am weak, then I am strong; I will most gladly therefore
rejoice in mine infirmities (2 Cor 12). But this cannot be done where
there is no hope, nor but by hope: for it is hope, and the exercise of
it, that can say, Now I expect that God should bring good out of all
this. And as for the dark, it is its element to act in that: ‘But hope
that is seen is not hope’ (Rom 8:24). But we must hope for that we see
not. So David, ‘Why art thou cast down, O my soul? hope thou in God.’
Christians have no reason to mistrust the goodness of God, because of
their weakness, &c. ‘I had fainted unless I had believed to see’ (Psa
27:13). By believing there, he means hoping to see, as the exhortation
drawn from thence doth import.

3. Hope will make use of our calling, to support the soul, and to help
it, by that, to exercise itself in a way of expectation of good from
God. Hence the apostle prays for the Ephesians, that they may be made
to see what is ‘the hope of their calling’; that is, what good that is
which by their calling they have ground to hope is laid up in heaven,
and to be brought unto them at the appearance of Jesus Christ (Eph
1:17,18). For thus the soul by this grace of hope will reason about
this matter: God has called me; surely it is to a feast. God has called
me to the fellowship of his Son, surely it is that I may be with him in
the next world. God has given me the spirit of faith and prayer; surely
it is that I might hope for what I believe is, and wait for what I pray
for. God his given me some tastes already; surely it is to encourage me
to hope that he purposeth to bring me into the rich fruition of the
whole.

4. Hope will exercise itself upon God by those breakings wherewith he
breaketh his people for their sins. ‘The valley of Achor’ must be given
‘for a door of hope’ (Hosea 2:15). The valley of Achor; what is that?
Why, the place where Achan was stoned for his wickedness, and the place
where all Israel was afflicted for the same (Josh 7). I say, hope can
gather by this, that God has a love to the soul; for when God hateth a
man he chastiseth him not for his trespasses.[17] ‘If ye be without
chastisement, whereof all are partakers, then are ye bastards, and not
sons’ (Heb 12:8). Hence Moses tells Israel, that when the hand of God
was upon them for their sins, they should consider in their heart,
‘that as a man chasteneth his son, so the Lord thy God chasteneth thee’
(Deut 8:5). And why thus consider, but that a door might be opened for
hope to exercise itself upon God by this? This is that also that is
intended in Paul to the Corinthians, ‘When we are judged we are
chastened of the Lord, that we should not be condemned with the world’
(1 Cor 11:32). Is not here a door of hope? And why a door of hope, but
that by it, God’s people, when afflicted, should go out by it from
despair by hope?

[Second.] But it is to be inferred, secondly, That the exercise of hope
upon God is very delightful to him: else he would not have commanded
and granted us a liberty to hope, and have snibbed those that would
hinder. ‘Behold, the eye of the Lord is upon them that fear him; upon
them that hope in his mercy; to deliver their soul from death, and to
keep them alive in famine’ (Psa 33:18,19). That God is much delighted
in the exercise of this grace, is evident, because of the preparation
that he has made for this grace, wherewith to exercise itself. ‘For
whatsoever things were writ aforetime, were written for our learning,
that we through patience and comfort of the Scriptures might have hope’
(Rom 15:4). Mark, the whole history of the Bible, with the relation of
the wonderful works of God with his people from the beginning of the
world, are written for this very purpose, that we, by considering and
comparing, by patience and comfort of them, might have hope. The Bible
is the scaffold or stage that God has builded for hope to play his part
upon in this world. It is therefore a thing very delightful to God to
see hope rightly given its colour before him; hence he is said, ‘to
laugh at the trial of the innocent’ (Job 9:23). Why at his trial?
Because his trial puts him upon the exercise of hope: for then indeed
there is work for hope, when trials are sharp upon us. But why is God
so delighted in the exercise of this grace of hope?

1. Because hope is a head-grace and governing. There are several lusts
in the soul that cannot be mastered, if hope be not in exercise;
especially if the soul be in great and sore trials. There is
peevishness and impatience, there is fear and despair, there is
doubting and misconstruing of God’s present hand; and all these become
masters, if hope be not stirring; nor can any grace besides put a stop
to their tumultuous raging in the soul. But now hope in God makes them
all hush, takes away the occasion of their working, and lays the soul
at the foot of God. ‘Surely,’ saith the Psalmist, ‘I have behaved and
quieted myself as a child that is weaned of his mother, my soul is even
as a weaned child.’ But how came he to bring his soul into so good a
temper? Why, that is gathered by the exhortation following, ‘Let Israel
hope in the Lord from henceforth and for ever’ (Psa 131:2,3). It was by
hoping in the Lord that he quieted his soul, and all its unruly sinful
passions.

2. As hope quasheth and quieteth sinful passions, so it putteth into
order some graces that cannot be put into order without it: as
patience, meekness, silence, and long-suffering, and the like. These
are all in a day of trial out of place, order, and exercise, where hope
forbeareth to work. I never saw a distrusting man, a patient man, a
quiet man, a silent man, and a meek man, under the hand of God, except
he was ‘dead in sin’ at the time. But we are not now talking of such.
But now let a man hope in the Lord, and he presently concludes this
affliction is for my good, a sign God loves me, and that which will
work out for me a far more and exceeding and eternal weight of glory;
and so it puts the graces of the soul into order (Luke 21:19).
Wherefore patience, by which a man is bid to possess or keep his soul
under the cross, is called ‘the patience of hope’ (1 Thess 1:3). So in
another place, when he would have the church patient in tribulation,
and continue instant in prayer, he bids them ‘rejoice in hope,’ knowing
that the other could not be done without it (Rom 12:12).

3. God takes much delight in the exercise of hope, because it
construeth all God’s dispensations, at present, towards it, for the
best: ‘When he hath tried me I shall come forth like gold’ (Job 23:10).
This is the language of hope. God, saith the soul, is doing of me good,
making of me better, refining of my inward man. Take a professor that
is without hope, and either he suffereth affliction of pride and
ostentation, or else he picks a quarrel with God and throws up all. For
he thinks that God is about to undo him; but hope construeth all to the
best, and admits no such unruly passions to carry the man away.

4. Therefore hope makes the man, be the trials what they will, to keep
still close to the way and path of God. ‘My foot,’ said hoping Job,
‘hath held his steps, his way have I kept and not declined, neither
have I gone back from the commandment of his lips’ (Job 23:11,12). And
again, ‘Our heart is not turned back, neither have our steps declined
from thy way: though thou hast sore broken us in the place of dragons,
and covered us with the shadow of death’ (Psa 44:18,19). But how came
they thus patiently to endure? Why, they by hope put patience and
prayer into exercise. They knew that their God was as it were but
asleep, and that in his time he would arise for their help; and when he
did arise he would certainly deliver. Thus is this psalm applied by
Paul (Rom 8).

[Third.] There is also inferred from this exhortation, that the hope of
those that are not Israelites is not esteemed of God. ‘Let Israel
hope.’ The words are exclusive, shutting out the rest. He doth not say,
Let Amalek hope, let Babylon, or the Babylonians hope; but even in and
by this exhortation shutteth out both the rest and their hope from his
acceptance. This being concluded, it follows, that some may hope and
not be the better for their hope. ‘The hypocrite’s hope shall perish’
(Job 8:13); their hope shall be as the giving up of the ghost (11:20).
‘For what is the hope of the hypocrite?’ (27:8). Again, ‘The hope of
unjust men perisheth’ (Prov 11:7). There is a hope that perisheth, both
it and he that hoped with it together. The reasons are,

1. Because it floweth not from faith and experience, but rather from
conceit and presumption. Hope, as I have told you, if it be right,
cometh of faith, and is brought forth by experience: but the hope now
under consideration is alone, and has no right original, and therefore
not regarded. It is not the hope of God, but the hope of man; that is,
it is not the hope of God’s working, but the hope that standeth in
natural abilities. ‘Thou washest away the things which grow out of the
dust of the earth, and thou destroyest the hope of man’ (Job 14:19).
Whatsoever in religious matters is but of a carnal and earthly
existence, must be washed away, when the overflowing scourge shall at
the end pass over the world (Isa 28:17-19).

2. Because the Lord’s mercy is not the object of it. The worldly man
makes gold, or an arm of flesh his hope; that is, the object of it, and
so he despiseth God (Job 31:24; Jer 3:23). Or if he be a religious
hypocrite, his hope terminates in his own doings: he trusteth, or
hopeth, in himself, that he is righteous (Luke 18:9). All these things
are abhorred of God, nor can he, with honour to his name, or in a
compliance with his own eternal designs, give any countenance to such a
hope as this.

3. This hope has no good effect on the heart and mind of him that hath
it. It purifieth not the soul, it only holds fast a lie, and keeps a
man in a circuit, at an infinite distance from waiting upon God.

4. This hope busieth all the powers of the soul about things that are
of the world, or about those false objects on which it is pitched; even
as the spider diligently worketh in her web—unto which also this hope
is compared—in vain. This hope will bring that man that has it, and
exercises it, to heaven, when leviathan is pulled out of the sea with a
hook; or when his jaw is bored through with a thorn: but as he that
thinks to do this, hopeth in vain; so, even so, will the hope of the
other be as unsuccessful; ‘So are the paths of all that forget God, and
the hypocrite’s hope shall perish; whose hope shall be cut off, and
whose trust shall be a spider’s web. He shall lean upon his house, but
it shall not stand; he shall hold it fast, but it shall not endure’
(Job 8:13-15, 41:1-9). This is the hope that is not esteemed of God,
nor the persons that have it, preferred by him a whit before their own
dung (Job 20:4-8).

[Fourth.] There is also inferred from these words, That Israel himself
is subject to swerve in his soul about the object of hope. For this
text is to him as a command and grant, so an instruction by which he is
to be informed, how and upon whom to set his hope. That Israel is apt
to swerve as to the object of his hope, is evident, for that so much
ado is made by the prophets to keep him upon his God; in that so many
laws and statutes are made to direct him to set his hope in God: and
also by his own confession (Psa 78:7; Jer 3:23-25; Lam 4:17). The fears
also and the murmurings and the faintings that attend the godly in this
life, do put the truth of this inference out of doubt. It is true, the
apostle said, that he had the sentence of death in himself, that he
might not trust or hope in himself, but in God that raiseth the dead.
But this was an high pitch; Israel is not always here; there are many
things that hinder. (1.) The imperfection of our graces. There is no
grace perfected in the godly. Now it is incident to things defective,
to be wanting in their course. Faith is not perfect; and hence the
sensible Christian feels what follows: love is not perfect, and we see
what follows; and so of hope and every other grace; their imperfection
makes them stagger. 2. Israel is not yet beyond temptations. There is a
deal to attend him with temptations, and he has a soul so disabled by
sin, that at all times he cannot fix on God that made him, but is apt
to be turned aside to lying vanities: the very thing that Jonah was
ensnared with (2:8).

3. The promising helps that seem to be in other things, are great
hindrances to a steady fixing, by hope, on God; there are good frames
of heart, enlargements in duties, with other the like, that have
through the darkness, and the legality of our spirits been great
hindrances to Israel. Not that their natural tendency is to turn us
aside; but our corrupt reason getting the upper hand, and bearing the
stroke in judgment, converts our minds and consciences to the making of
wrong conclusions upon them. 4. Besides, as the mind and conscience, by
reason, is oft deluded to draw these wrong conclusions upon our good
frames of heart, to the removing of our hope from the right object unto
them; so by like reason, are we turned by unwholesome doctrines, and a
carnal understanding of the Word, to the very same thing: ‘cisterns,
broken cisterns that can hold no water,’ Israel, even God’s people, are
apt to make unto themselves to the forsaking of their God (Jer
2:11-13).

Thus have I gone through the first part of the text, which consists of
an exhortation to hope in the Lord. And have showed you, 1. The matter
contained therein. 2. Something of the reason of the manner of the
phrase. 3. And have drawn, as you see, some inferences from it.

[SECOND. THE REASON URGED TO ENFORCE THE EXHORTATION.]


I now come to the second part of the text, which is a reason urged to
enforce the exhortation, ‘Let Israel hope in the Lord.’ Why? ‘For with
the Lord there is mercy.’ There is the reason, let him hope, for there
is mercy; let him hope in the Lord, for with him there is mercy. The
reason is full and suitable. For what is the ground of despair, but a
conceit that sin has shut the soul out of all interest in happiness?
and what is the reason of that, but a persuasion that there is no help
for him in God? Besides, could God do all but show mercy, yet the
belief of that ability would not be a reason sufficient to encourage
the soul to hope in God. For the block SIN, which cannot be removed but
by mercy, still lies in the way. The reason therefore is full and
suitable, having naturally an enforcement in it, to the exhortation.
And,

First. To touch upon the reason in a way general, and then [Second] to
come to it more particularly. ‘Let Israel hope in the Lord, for with
the Lord there is mercy,’ mercy to be bestowed, mercy designed to be
bestowed.

1. Mercy to be bestowed. This must be the meaning. What if a man has
never so much gold or silver, or food, or raiment: yet if he has none
to communicate, what is the distressed, or those in want, the better?
What if there be mercy with God, yet if he has none to bestow, what
force is there in the exhortation, or what shall Israel, if he hopeth,
be the better. But God has mercy to bestow, to give. ‘He saith on this
wise, I will give you the sure mercies of David’ (Acts 13:34). And
again, ‘The Lord give mercy unto the house of Onesiphorus’ (2 Tim
1:16). Now then, here lies the encouragement. The Lord has mercy to
give; he has not given away ALL his mercy; his mercy is not clean gone
for ever (Psa 77:8). He has mercy yet to give away, yet to bestow upon
his Israel. ‘Let Israel hope in the Lord, for with the Lord there is
mercy.’

2. As there is with God mercy to be bestowed, so there is mercy
designed to be bestowed or given to Israel. Some men lay by what they
mean to give away, and put that in a bag by itself, saying, This I
design to give away, this I purpose to bestow upon the poor. Thus God;
he designeth mercy for his people (Dan 9:4). Hence the mercy that God’s
Israel are said to be partakers of, is a mercy kept for them. And
‘thou, O God, hast prepared of thy goodness for the poor,’ and laid up
for them (Psa 68:10). This is excellent and is true, ‘Let Israel hope
in the Lord, for there is with him mercy,’ kept, prepared, and laid up
for them! (Psa 61:7). When God designs the bestowing of mercy, we may
well hope to be partakers (Psa 31:19). The poor will go merrily to
weddings and funerals, and hope for an alms all the way they go, when
they come to understand that there is so much kept, prepared, and laid
up for them by the bridegroom, &c.[18] But ‘He keepeth mercy for
thousands!’ (Exo 34:7).

3. As God has mercies to bestow, and as he has designed to bestow them,
so those mercies are no fragments or the leavings of others: but
mercies that are full and complete to do for thee, what thou wantest,
wouldst have, or canst desire. As I may so say, God has his bags that
were never yet untied, never yet broken up, but laid by him through a
thousand generations, for those that he commands to hope in his mercy.
As Samuel kept the shoulder for Saul, and as God brake up that decreed
place for the sea, so hath he set apart, and will break up his mercy
for his people: mercy and grace that he gave us before we had a being,
is the mercy designed for Israel (2 Tim 1:9). Whole mercies are
allotted to us; however, mercy sufficient (1 Sam 9:23-24; Job 38:10).
But to be a little more distinct.

[Second, particularly.] I find that the goodness of God to his people
is diversely expressed in his word: sometimes by the word grace;
sometimes by the word love; and sometimes by the word mercy; even as
our badness against him is called iniquity, transgression, and sin.
When it is expressed by that word ‘grace,’ then it is to show that what
he doth is of his princely will, his royal bounty, and sovereign
pleasure. When it is expressed by that word ‘love,’ then it is to show
us that his affection was and is in what he doth, and that he doth what
he doth for us, with complacency and delight. But when it is set forth
to us under the notion of ‘mercy,’ then it bespeaks us to be in a state
both wretched and miserable, and that his bowels and compassions yearn
over us in this our fearful plight. Now, the Holy Ghost chooseth—as it
should seem—in this place, to present us with that goodness that is in
God’s heart towards us, rather under the term of mercy; for that, as I
said before, it so presenteth us with our misery, and his pity and
compassion; and because it best pleaseth us when we apprehend God in
Christ as one that has the love of compassion and pity for us. Hence we
are often presented with God’s goodness to us to cause us to hope,
under the name of pity and compassion. ‘In his pity he redeemed them,’
and ‘like as a father pitieth his children, so the Lord pitieth them
that fear him’ (Isa 63:9; Psa 103:13). ‘The Lord is very pitiful and of
tender mercy,’ he also is gracious and ‘full of compassion’ (James
5:11; Psa 78:38). ‘Thou, O Lord, art a God full of compassion,’ and thy
‘compassions fail not’ (Psa 86:15, 111:4; Lam 3:22).

The words being thus briefly touched upon, I shall come to treat of two
things. FIRST, more distinctly, I shall show you what kind of mercy is
with the Lord, as a reason to encourage Israel to hope. SECONDLY, And
then shall show what is to be inferred from this reason, ‘Let Israel
hope in the Lord, for with the Lord there is mercy.’

[FIRST, The kind of mercy that Israel is to hope for.]

First, ‘With him there is TENDER MERCY, and therefore let Israel hope’
(Psa 25:6, 103:4, 119:156). Tender mercy is mercy in mercy, and that
which Israel of old had in high estimation, cried much for, and chose
that God would deal with their souls by that. ‘Withhold not thou thy
tender mercies from me,’ said David, and ‘according unto the multitude
of thy tender mercies blot out my transgressions’ (Psa 40:11, 51:1).
And again, ‘Let thy tender mercies come unto me, that I may live’ (Psa
119:77). Now of this sort of mercies God has a great many, a multitude
to bestow upon his people. And they are thus mentioned by the word, to
cause us to hope in him. And is not this alluring, is not this enticing
to the Israel of God to hope, when the object of their hope is a God
‘very pitiful, and of tender mercy?’ Yea, a God whose tender mercies
are great and many. There are two things that this word tender mercy
importeth. 1. The first is, that sin will put a believer, if he giveth
way thereto, into a very miserable condition. 2. That God would have
them hope, that though sin may have brought any of them into this
condition, the Lord will restore them with much pity and compassion.
‘Let Israel hope in the Lord,’ for with the Lord there is mercy, tender
mercy.

1. For the first of these, That sin will put a believer, if he gives
way thereto, into a very miserable condition, and that upon a double
account. (1.) For that it will bring him into fears of damnation. (2.)
In that it will make his soul to be much pained under those fears.

We will wave the first, and come to the second of these. The pains that
guilt will make, when it wounds the conscience, none knows but those to
whom sin is applied by the Spirit of God, in the law. Yet all may read
of it in the experience of the godly; where this pain is compared to a
wound in the flesh, to fire in the bones, to the putting of bones out
of joint, and the breaking of them asunder (Psa 38:3,5,7,8, 102:3,
22:14; Lam 1:13, 3:4). He that knows what wounds and broken bones are,
knows them to be painful things. And he that knows what misery sin will
bring the soul into with its guilt, will conclude the one comes no whit
short of the other. But now he that hath these wounds, and also these
broken bones, the very thoughts of a man that can cure, and of a
bonesetter, will make him afraid, yea, quake for fear; especially if he
knows that though he has skill, he has a hard heart, and fingers that
are like iron. He that handleth a wound, had need have fingers like
feathers or down; to be sure the patient wisheth they were! Tenderness
is a thing of great worth to such; and such men are much inquired after
by such; yea, their tenderness is an invitation to such to seek after
them. And the thing is true in spirituals (Isa 42:3). Wherefore David
cried, as I said before, ‘Have mercy upon me, O God! according unto the
multitude of thy tender mercies, blot out my transgressions’ (Psa
51:1). O handle me tenderly, Lord, handle me tenderly, cried David. O
cure me, I beseech thee, and do it with thy tender mercy.

Now, answerable to this, the Lord is set forth to Israel, as one with
whom is mercy, consequently tender mercy. Let Israel hope in the Lord,
for with the Lord there is tender mercy. God therefore would have the
wounded and bruised, and those whose pains may be compared to the pains
and pangs of broken bones, to hope that he will restore them with much
pity and compassion, or as you have it before, in pity and tender
mercy. See how he promiseth to do it by the prophet. ‘A bruised reed
shall he not break; and the smoking flax shall he not quench’ (Isa
42:3). See how tender he is in the action. ‘When he saw him, he had
compassion on him, and went to him, and bound up his wounds, pouring in
oil and wine, and set him on his own beast, and brought him to an inn,
and took care of him’ (Luke 10:33-35). Every circumstance is full of
tenderness and compassion. See also how angry he maketh himself with
those of his servants that handle the wounded or diseased without this
tenderness; and how he catcheth them out of their hand, with a purpose
to deal more gently with them himself. ‘The diseased,’ saith he, ‘have
ye not strengthened, neither have ye healed that which was sick;
neither have ye bound up that which was broken; neither have ye brought
again that which was driven away; neither have ye sought that which was
lost; but with force and with cruelty have ye ruled them; therefore, ye
shepherds, hear the words of the Lord: I will feed my flock, and I will
cause them to lie down, saith the Lord God. I will seek that which was
lost, and bring again that which was driven away, and will bind up that
which was broken, and will strengthen that which was sick’ (Eze
34:4,7,15,16). Here is encouragement to hope, even according to the
reason urged: ‘Let Israel hope in the Lord; for with the Lord there is
mercy,’ tender mercy. Second. As with him is mercy tender, so there is
with him mercy that is GREAT, for with him is great mercy. ‘The Lord is
long-suffering, and of great mercy’ (Num 14:18). When tenderness
accompanies want of skill, the defect is great; but when tenderness and
great skill meet together, such a surgeon is a brave accomplished man.
Besides, some are more plagued with the sense of the greatness of their
sins than others are; the devil having placed or fixed the great sting
there. These are driven by the greatness of sin into despairing
thoughts, hotter than fire: these have the greatness of their sin
betwixt God and them, like a great mountain; yea, they are like a cloud
that darkeneth the sun and air.[19] This man stands under Cain’s
gibbet, and has the halter of Judas, to his own thinking, fastened
about his neck.

And now, cries, he, ‘GREAT mercy or NO mercy; for little mercy will do
me no good’; such a poor creature thus expostulateth the case with God,
‘Wilt thou show wonders to the dead? Shall the dead arise and praise
thee?’ (Psa 88:10). Lord, I have destroyed myself, can I live? My sins
are more than the sands, can I live? Lord, every one of them are sins
of the first rate, of the biggest size, of the blackest line, can I
live? I never read that expression but once in all the whole Bible;
‘For thy name’s sake, O Lord, pardon mine iniquity, for it is great’
(Psa 25:11). Not that there was but one man in Israel that had
committed great iniquities, but because men that have so done, have
rather inclined to despair, than to an argument so against the wind. If
he had said, Pardon, for they are little, his reason had carried reason
in it; but when he saith, Pardon, for they are great, he seems to stand
like a man alone. This is the common language, ‘if our transgressions
be upon us, and we pine away in them, How should we then live?’ (Eze
33:10). Or thus, ‘Our bones are dried, and our hope is lost, and we are
cut off for our parts’ (Eze 37:11). Wherefore to such as these, good
wishes, tender fingers, and compassion, without GREAT mercy, can do
nothing. But behold, O thou man of Israel, thou talkest of great sins;
answerable to this, the Scripture speaks of great mercy; and thy great
sins are but the sins of a man, but these great mercies are the mercies
of a God; yea, and thou art exhorted, even because there is mercy with
him, therefore to trust thy soul with him, ‘let Israel trust in the
Lord; for with the Lord there is mercy,’ great mercy. This therefore is
a truth of singular consolation, that mercy is with the Lord, that
tender mercy is with him, that great mercy is with him, both TENDER and
GREAT. What would man have more? But,

Third. As great mercy is with the Lord to encourage us to hope, so this
mercy that is great, is RICH. ‘God is rich in mercy’ (Eph 2:4). There
is riches of goodness and riches of grace with him (Rom 2:4; Eph 1:7).
Things may be great in quantity, and little of value; but the mercy of
God is not so. We use to prize small things when great worth is in
them; even a diamond as little as a pea, is preferred before a pebble,
though as big as a camel. Why, here is rich mercy, sinner; here is
mercy that is rich and full of virtue! a drop of it will cure a
kingdom. ‘Ah! but how much is there of it?’ says the sinner. O,
abundance, abundance! for so saith the text—‘Let us fall now into the
hand of the Lord, for his’ rich ‘mercies are great’ (2 Sam 24:14). Some
things are so rich, and of such virtue, that if they do but touch a
man, if they do but come nigh a man, if a man doth but look upon them,
they have a present operation upon him; but the very mentioning of
mercy, yea, a very thought of it, has sometimes had that virtue in it
as to cure a sin-sick soul. Here is virtuous mercy!

Indeed mercy, the best of mercies, are little worth to a self-righteous
man, or a sinner fast asleep; we must not, therefore, make our esteems
of mercy according to the judgment of the secure and heedless man, but
according to the verdict of the Word; nay, though the awakened sinner,
he that roareth for mercy all day long, by reason of the disquietness
of his heart is the likeliest among sinful flesh, or as likely as
another, to set a suitable estimate upon mercy; yet his verdict is not
always to pass in this matter. None can know the riches of mercy to the
full, but he that perfectly knoweth the evil of sin, the justice of
God, all the errors of man, the torments of hell, and the sorrows that
the Lord Jesus underwent, when mercy made him a reconciler of sinners
to God. But this can be known by none but the God whose mercy it is.
This is the pearl of great price.

The richness of mercy is seen in several things. It can save from sin,
from great sin, from all sin (Titus 3:5; Matt 15:22,28). It can save a
soul from the devil, from all devils (Matt 17:15,18). It can save a
soul from hell, from all hells (Psa 116:3,5,6). It can hold us up in
the midst of all weaknesses (Psa 94:18). It can deliver from eternal
judgment (Rom 9:23). Yea, what is it that we have, or shall need, that
this virtuous mercy cannot do for us: ‘Let Israel hope in the Lord: for
which the Lord is RICH mercy,’ mercy full of virtue, and that can do
great things.

Fourth. As the mercies that are with the Lord are tender, great, and
rich, so there is a MULTITUDE of them, and they are called ‘manifold,’
there is a multitude of these rich and virtuous mercies (Psa 69:13; Rev
9:19). By multitude, I understand mercies of every sort or kind;
mercies for this, and mercies for the other malady; mercies for every
sickness, a salve for every sore. Some things that are rich and very
full of virtue, have yet their excellency extending itself but to one,
or two, or three things for help; and this is their leanness in the
midst of their excellencies. But it is not thus with the mercy of God.
Some things that are rich and virtuous, are yet so only but at certain
seasons; for there are times in which they can do nothing. But it is
not so with this tender, great, and rich mercy of God. There are some
things, though rich, that are sparingly made use of. But it is not so
with this mercy of God. There is a multitude of them; so if one will
not another will. There is a multitude of them; so one or other of them
is always in their season. There is a multitude of them; and therefore
it must not be supposed that God is niggardly as to the communicating
of them.

As they are called a multitude, so they are called mercies manifold.
There is no single flower in God’s gospel-garden, they are all double
and treble; there is a wheel within a wheel, a blessing within a
blessing, in all the mercies of God. Manifold; a man cannot receive
one, but he receives many, many folded up, one within another. For
instance,

1. If a man receiveth Christ, who is called God’s tender mercy; why, he
shall find in him all the promises, pardons, justifications,
righteousnesses, and redemptions, that are requisite to make him stand
clear before the justice of the law, in the sight of God, from sin
(Luke 1:76-79; 1 Cor 1:30; Eph 4:32; 2 Cor 1:20).

2. If a man receive the Spirit, he shall have as folded up in that, for
this is the first unfolding itself, many, very many mercies (Ezra 1:4).
He shall have the graces, the teachings, the sanctifications, the
comforts, and the supports of the Spirit: When he saith in one place,
‘He will give the Spirit,’ he calleth that in another place, ‘the good
things’ of God (Luke 11:13; Matt 7:11).

3. If a man receive the mercy of the resurrection of the body, and
God’s people shall assuredly receive that in its time, what a bundle of
mercies will be received, as wrapt up in that? He will receive
perfection, immortality, heaven, and glory; and what is folded up in
these things, who can tell?

I name but these three, for many more might be added, to show you the
plenteousness, as well as the virtuousness of the tender, great, and
rich mercy of God. A multitude! There is converting mercy, there is
preserving mercy, there is glorifying mercy: and how many mercies are
folded up in every one of these mercies, none but God can tell. A
multitude! There are mercies for the faithful followers of Christ, for
those of his that backslide from him, and also for those that suffer
for him; and what mercies will by these be found folded up in their
mercies, they will better know when they come to heaven. A multitude of
preventing mercies in afflictions, in disappointments, in cross
providences, there are with God: and what mercies are folded up in
these afflicting mercies, in these disappointing mercies, and in these
merciful cross providences, must rest in the bosom of him to be
revealed, who only is wonderful in counsel, and excellent in working. A
multitude of common mercies; of every day’s mercies, of every night’s
mercies, of mercies in relations, of mercies in food and raiment, and
of mercies in what of these things there is; and who can number them?
David said, He daily was loaded with God’s benefits. And I believe, if,
as we are bound, we should at all times return God thanks for all
particular mercies, particularly, it would be a burden intolerable, and
would kill us out of hand! (Psa 68:19). And all this is written, that
Israel might hope in the Lord: ‘Let Israel hope in the Lord; for with
the Lord there is mercy.’

Fifth. As the mercies that are with the Lord are tender, great, rich, a
multitude, and manifold; so they are mercies that DIMINISH NOT in the
using, but that rather increase in the exercising of them. Hence it is
said, grace aboundeth, and hath abounded unto many; and that God is
able to make all grace abound towards us (Rom 5:15; 2 Cor 9:8; Eph
1:7,8). The grace of forgiveness I mean, wherein he hath abounded
towards us. Now, to abound, is to flow, to multiply, to increase, to
greaten, to be more and more; and of this nature is the mercy that is
with the Lord; mercy that will abound and increase in the using. Hence
he is said to pardon abundantly, to pardon and multiply to pardon: and,
again, to exercise loving-kindness; to exercise it, that is, to draw it
out to the length; to make the best advantage and improvement of every
grain and quality of it (Isa 55:7; Jer 9;24). ‘The Lord, the Lord God,
merciful and gracious, long-suffering, and abundant in goodness and
truth’ (Exo 34:6).

Mercy to a man under guilt, and fear of hell-fire, seems as a little,
shrunk-up, or shrivelled thing; there appears no quantity in it. There
is mercy, said Cain, but there is not enough; and he died under that
conceit (Gen 4:13). Nor is it as to judgment and thought many times
much better with the Israel of God. But behold when God sets mercy to
work, it is like the cloud that at first was but like a man’s hand, it
increaseth until it hath covered the face of heaven. Many have found it
thus, yea they have found it thus in their distress (1 Kings 18:41-44).
Paul has this expression, ‘The grace of our Lord was exceeding
abundant,’ that is, increased towards me exceedingly (1 Tim 1:13-15).
And this is the cause of that change of thoughts that is wrought at
last in the hearts of the tempted; at first they doubt, at last they
hope; at first they despair, at last they rejoice; at first they quake,
while they imagine how great their sins are, and how little the grace
of God is; but at last they see such a greatness, such a largeness,
such an abundance of increase, in this multiplying mercy of God, that
with gladness of heart, for their first thoughts, they call themselves
fools, and venture their souls, the next world, and their interest in
it, upon this mercy of God.

I tell you, Sirs, you must not trust your own apprehensions nor
judgments with the mercy of God; you do not know how he can cause it to
abound; that which seems to be short and shrunk up to you, he can draw
out, and cause to abound exceedingly. There is a breadth, and length,
and depth, and height therein, when God will please to open it; that
for the infiniteness can swallow up not only all thy sins, but all thy
thoughts and imaginations, and that can also drown thee at last. ‘Now
unto him that is able,’ ‘as to mercy,’ ‘to do exceeding abundantly
above all that we ask or think, according to the power that worketh in
us, unto him be glory in the church by Christ Jesus throughout all
ages, world without end. Amen!’ (Eph 3:20,21). This, therefore, is a
wonderful thing, and shall be wondered at to all eternity; that that
river of mercy, that at first did seem to be but ankle deep, should so
rise, and rise, and rise, that at last it became ‘waters to swim in, a
river that could not be passed over!’ (Eze 47:3-5). Now all this is
written, that Israel might hope. ‘Let Israel hope in the Lord; for with
the Lord there is mercy.’

Sixth. As there are with God mercies, tender, great, rich, a multitude,
and mercy that abounds; so to encourage us to trust in him, there is
mercy to COMPASS US ROUND ABOUT. ‘Many sorrows shall be to the wicked,
but he that trusteth in the Lord, mercy shall compass him about’ (Psa
32:10). This is, therefore, the lot of the Israel of God, that they
shall, they trusting in their God, be compassed with mercy round about.
This is mercy to do for us in this world, that we may arrive safely in
that world which is to come. Another text saith, ‘For thou, Lord, wilt
bless the righteous; with favour wilt thou compass him as with a
shield’ (Psa 5:12). As with a shield. This compassing of them,
therefore, is, to the end they may be defended and guarded from them
that seek their hurt. When Elisha was in danger, by reason of the army
of the Syrians, ‘behold the mountain was full of horses and chariots of
fire, round about him,’ to deliver him (2 Kings 6:15-17). Round about
on every side; or as David hath it, ‘Thou shalt increase my greatness,
and comfort me on every side’ (Psa 71:21). ‘I will encamp about mine
house,’ saith God, ‘because of the army, because of him that passeth
by, and him that returneth’ (Zech 9:1).

This, therefore, is the reason why, notwithstanding all our weaknesses,
and also the rage of Satan, we are kept and preserved in a wicked
world; we are compassed round about. Hence, when God asked Satan
concerning holy Job, he answered, ‘Hast thou not made a hedge about
him, and about his house, and about all that he hath on every side?’
(Job 1:10). I cannot come at him; thou compassest him, and keepest me
out. By this, then, is that scripture opened, ‘Thou art my
hiding-place, thou shalt preserve me from trouble, thou shalt compass
me about with songs of deliverance’ (Psa 32:7). And, indeed, it would
be comely, if we, instead of doubting and despairing, did sing in the
ways of the Lord: have we not cause thus to do, when the Lord is round
about us with sword and shield, watching for us against the enemy, that
he may deliver us from their hand? (Jer 31:12).

This also is the reason why nothing can come at us, but that it may do
us good. If the mercy of God is round about us, about us on every side;
then no evil thing can by any means come at us, but it must come
through this mercy, and so must be seasoned with it, and must have its
deadly poison, by it, taken away. Hence Paul, understanding this,
saith, ‘And we know that all things work together for good to them that
love God’ (Rom 8:28). But how can that be, did they not come to us
through the very sides of mercy? and how could they come to us so,
since Satan pryeth to wound us deadly in every, or in some private
place, if mercy did not compass us round about, round about as with a
shield? He went round about Job, to see by what hog-hole he might get
at him, that he might smite him under the fifth rib.[20] But, behold,
he found he was hedged out round about; wherefore he could not come at
him but through the sides of mercy; and, therefore, what he did to him
must be for good. Even thus also shall it be in conclusion with all the
wrath of our enemies, when they have done what they can; by the mercy
of God, we shall be made to stand. ‘Why boasteth thou thyself in
mischief,’ said David, ‘O mighty man? the goodness of God endureth
continually’ (Psa 52:1). And that will sanctify to me whatever thou
doest against me! This, therefore, is another singular encouragement to
Israel to hope in the Lord; for that there is with him mercy to compass
us round about.

Here is, I say, room for hope, and for the exercise thereof; when we
feel ourselves after the worst manner assaulted. ‘Wherefore should I
fear,’ said David, ‘in the day of evil, when the iniquity of my heels
shall compass me about?’ (Psa 49:5). Wherefore? Why now there is all
the reason in the world to fear the day of evil is come upon thee, and
the iniquity of thy heels doth compass thee about. The hand of God is
upon thee, and thy sins, which are the cause, stand round about thee,
to give in evidence against thee; and therefore thou must fear. No,
saith David, that is not a sufficient reason; he that trusteth in the
Lord, Mercy shall compass him about. Here is ground also to pray in
faith, as David, saying, ‘Keep me as the apple of the eye, hid me under
the shadow of thy wings, from the wicked that oppress me, from my
deadly enemies, who compass me about’ (Psa 17:8,9).

Seventh. As all this tender, great, rich, much abounding mercy,
compasseth us about; so that we may hope in the God of our mercy, it is
said this mercy IS TO FOLLOW US. ‘Surely goodness and mercy shall
follow me all the days of my life, and I will dwell in the house of the
Lord for ever’ (Psa 23:6). It shall follow me, go with me, and be near
me, in all the way that I go (Psa 32:8). There are these six things to
be gathered out of this text, for the further support of our hope.

1. It shall follow us to guide us in the way. I will guide thee with
mine eye, says God, that is, in the way that thou shalt go. The way of
man to the next world, is like the way from Egypt to Canaan, a way not
to be wound out but by the pillar of a cloud by day, and a flame of
fire by night; that is, with the Word and Spirit. ‘Thou shalt guide me
with thy counsel, and afterward receive me to glory’ (Psa 73:24). Thou
shalt guide me from the first step to the last that I shall take in
this my pilgrimage: Goodness and mercy shall follow me.

2. As God in mercy will guide, so by the same he will uphold our goings
in his paths. We are weak, wherefore though the path we go in were
never so plain, yet we are apt to stumble and fall. But ‘when I said my
foot slippeth, thy mercy, O Lord, held me up’ (Psa 94:18). Wherefore we
should always turn our hope into prayer, and say, Lord, ‘hold up my
goings in thy paths, that my footsteps slip not’ (Psa 17:5). Be not
moved; let mercy follow me.

3. As the God of our mercy has mercy to guide us, and uphold us; so by
the same will he instruct us when we are at a loss, at a stand. ‘I led
Israel about,’ says God, ‘I instructed him, and kept him as the apple
of mine eye’ (Deut 32:10). I say we are often at a loss; David said,
after all his brave sayings, in Psalm 119, ‘I have gone astray like a
lost sheep: seek thy servant’ (v 176). Indeed a Christian is not so
often out of the way, as he is at a stand therein, and knows not what
to do. But here also is his mercy as to that. ‘Thine ears shall hear a
word behind thee, saying, This is the way, walk ye in it, when ye turn
to the right hand, and when ye turn to the left’ (Isa 30:21). Mercy
follows for this.

4. Mercy shall follow to carry thee when thou art faint. We have many
fainting and sinking fits as we go. ‘He shall gather the lambs with his
arm, and carry them in his bosom,’ or upon eagles’ wings (Isa 40:11).
He made Israel to ride on the high places of the earth, and made him to
suck honey out of the rock (Deut 32:13).

5. Mercy shall follow us, to take us up when we are fallen, and to heal
us of those wounds that we have caught by our falls. ‘The Lord
upholdeth all that fall, and raiseth up all _those that be_ bowed down’
(Psa 145:14). And again: ‘The Lord openeth _the eyes of_ the blind; the
Lord raiseth them that are bowed down; the Lord loveth the righteous’
(Psa 146:8). Or, as we have it in another place, ‘The steps of a good
man are ordered by the Lord; and he delighteth in his way. Though he
fall he shall not be utterly cast down; for the Lord upholdeth him with
his hand’ (Psa 37:23,24). Here is mercy for a hoping Israelite; and yet
this is not all.

6. Mercy shall follow us to pardon our sins as they are committed. For
though by the act of justification, we are for ever secured from a
state of condemnation; yet as we are children, we need forgiveness
daily, and have need to pray, ‘Our Father, forgive us our trespasses.’
Now, that we may have daily forgiveness for our daily sins and
trespasses, mercy and goodness must follow us; or as Moses has it, ‘And
he said, If now I have found grace in thy sight, O Lord! let my Lord, I
pray thee, go amongst us, for it is a stiff-necked people, and pardon
our iniquity and our sin, and take us for thine inheritance’ (Exo
34:9). Join to this that prayer of his, which you find in Numbers: ‘Now
I beseech thee let the power of my Lord be great, according as thou
hast spoken, saying, The Lord is long-suffering and of great mercy,
forgiving iniquity, and transgression, and by no means clearing the
guilty, visiting the iniquity of the fathers upon the children unto the
third and fourth generation. Pardon, I beseech thee, the iniquity of
this people according to the greatness of thy mercy, and as thou hast
forgiven this people from Egypt even until now,’ or hitherto (Num
14:17-19). How many times, think you, did Israel stand in need of
pardon, from Egypt, until they came to Canaan? Even so many times wilt
thou need pardon from the day of thy conversion to the day of death; to
the which God will follow Israel, that he may dwell in the house of the
Lord for ever.

Eighth. As all this tender, great, rich, abounding, compassing mercy,
shall follow Israel to do him good; so shall it do him EVERY GOOD TURN,
in delivering of him from every judgment that by sin he hath laid
himself obnoxious to, with rejoicing. For ‘mercy rejoiceth against
judgment’ (James 2:13). That is, applying it to the mercy of God
towards his, it rejoiceth in delivering us form the judgments that we
have deserved; yea, it delivereth us from all our woes with rejoicing.
In the margin it is ‘glorieth’; it glorieth in doing this great thing
for us. I have thought, considering how often I have procured judgments
and destructions to myself, that God would be weary of pardoning, or
else that he would pardon with grudging. But the Word said, ‘He
fainteth not nor is weary’ (Isa 40;28). ‘I will rejoice over them to do
them good,—with my whole heart, and with my whole soul’ (Jer 32:41).
This doing of us good with rejoicing, this saving of us from deserved
judgments with rejoicing, this getting the victory over our
destructions for us, with rejoicing; O! it is a marvellous thing! ‘O
sing unto the Lord a new song, for he hath done marvellous things: his
right hand, and his holy arm hath gotten him the victory’; the victory
for us (Psa 98:1). And as Paul said, ‘We are more than conquerors
through him’ (Rom 8:37); and this he did with triumph and rejoicing
(Col 2:15). The heart is seen oft-times, more in the manner than in the
act that is acted; more in the manner of doing than in doing of the
thing. The wickedness of the heart of Moab was more seen in the manner
of action than in the words that he spake against Israel. ‘For since
thou spakest [of] against him thou skippedst for joy’ (Jer 48:27). So
Edom rejoiced at the calamity of his brother; he looked on it and
rejoiced: and in his rejoicing appeared the badness of his heart, and
the great spite that he had against his brother Jacob (Oba 10:14).

Now, my brethren, I beseech you consider, that God hath not only showed
you mercy, but hath done it with rejoicing. Mercy doth not only follow
you, but it follows you with rejoicing: yea, it doth not only prevent
your ruin, by our repeated transgressions procured, but it doth it with
rejoicing. Here is the very heart of mercy seen, in that it rejoiceth
against judgment. Like unto this is that in Zephaniah: ‘The Lord thy
God in the midst of thee is mighty: he will save, he will rejoice over
thee with joy, he will rest in his love, he will joy over thee with
singing’ (Zeph 3:17,18).

There are many things that show with what an heart mercy is of God
extended, as is afore described, to Israel for his salvation; but this,
that it acteth with rejoicing, that it saveth with rejoicing, and gets
the victory over judgment with rejoicing! is a wonderful one, and one
that should be taken notice of by Israel, for his encouragement to
hope. ‘Let Israel hope in the Lord, for with him there is mercy,’
tender, great, rich, multiplying mercy, mercy that compasseth us about,
that goeth with us all the way, and mercy that rejoiceth to overcome
every judgment that seeketh our destruction, as we go toward our
Father’s house and kingdom!

It is said in the Word, God delighteth in mercy. ‘Who is a God like
unto thee that pardoneth iniquity, and passeth by the transgression of
the remnant of his heritage? he retaineth not his anger for ever,
because he delighteth in mercy’ (Micah 7:18). Here then is a reason of
the rejoicing of mercy against judgment. Why, mercy is God’s delight;
or, as another hath it, ‘Mercy pleaseth thee.’ What a man delights in,
that he will set on foot, and that he will seek to manage, that he will
promote, and that he will glory in the success and prosperity of. Why,
the text saith, God delighteth in mercy: nor do I believe, how odious
soever the comparison may seem to be, that ever man delighteth more in
sin, than God hath delighted in showing mercy. Has man given himself
for sin? God has given his Son for us, that he might show us mercy
(John 3:16). Has man lain at wait for opportunities for sin? God has
waited to be gracious, that he might have mercy upon us (Isa 30:10).
Has man, that he might enjoy his sin, brought himself to a morsel of
bread? Why Christ, Lord of all, that he might make room for mercy, made
himself the poorest man (Luke 9:58; 2 Cor 8:9). Has man, when he has
found his sin, pursued it with all his heart? Why God, when he sets a
showing mercy, shows it with rejoicing, for he delighteth in mercy.

Here also you may see the reason why all God’s paths are mercy and
truth to his (Psa 25:10). I have observed that what a man loveth he
will accustom himself unto, whether it be fishing, hunting, or the
like. These are his ways, his course, the paths wherein he spends his
life, and therefore he is seldom found out of one or another of them.
‘Now,’ saith David, ‘all the paths of the Lord are mercy’ (Psa 25:10).
He is never out of them: for wherever he is, still he is coming towards
his Israel in one or other of these paths, stepping steps of mercy.
Hence again it is that you find that at the end of every judgment there
is mercy; and that God in the midst of this remembers that (Habb 2:3).
Yea, judgment is in mercy; and were it not for that, judgment should
never overtake his people (1 Cor 11:32). Wherefore let Israel hope in
the Lord, seeing with him is all this mercy.

Ninth. Besides all this, the mercy that is with God, and that is an
encouragement to Israel to hope in him, IS EVERLASTING: ‘The mercy of
the Lord is from everlasting to everlasting upon them that fear him’
(Psa 103:17). From everlasting to everlasting; that is more, more than
I said. Well,

1. Then from everlasting; that is, from before the world began; so
then, things that are, and are to be hereafter, are to be managed
according to those measures that God in mercy took for his people then.
Hence it is said, that he has blessed us according as he chose us in
Christ, before the world began; that is, according to those measures
and grants that were by mercy allotted to us then (Eph 1:4). According
to that other saying, ‘according to his mercy he saved us,’ that is,
according as mercy had allotted for us before the world began (Titus
3:5). ‘According to his own purpose and grace, which was given us in
Christ before the world began’ (2 Tim 1:9). This is mercy from
everlasting, and is the ground and bottom of all dispensations that
have been, are, or are to come to his people. And now, though it would
be too great a step to a side, to treat of all those mercies that of
necessity will be found to stand upon that which is called mercy from
everlasting, yet it will be to our purpose, and agreeable to our
method, to conclude that mercy to everlasting stands upon that; even as
vocation, justification, preservation, and glorification, standeth upon
our being chosen in Christ before the foundation of the world (Rom
8:29,30). Here then is the mercy that is with God and that should
encourage Israel to hope. The mercy that has concerned itself with
them, is mercy from everlasting. Nor may it be thought that a few
quarrels of some brain-sick fellows will put God upon taking new
measures for his people; what foundation has been laid for his, before
he laid the foundation of the world, shall stand; for that it was laid
in Christ by virtue of mercy: that is, from everlasting (Rom 9:11). The
old laws, which are the Magna Charta, the sole basis of the government
of a kingdom, may not be cast away for the pet that is taken by every
little gentleman against them.[21] We have indeed some professors that
take a great pet against that foundation of salvation, that the mercy
that is from everlasting has laid; but since the kingdom, government,
and glory of Christ is wrapped up in it, and since the calling,
justification, perseverance, and glorification of his elect, which are
called his body and fulness, is wrapt up therein, it may not be laid
aside nor despised, nor quarrelled against by any, without danger of
damnation.

Here then is the mercy with which Israel is concerned, and which is
with God as an encouragement to them that should hope, to hope in him.
It is mercy from everlasting; it is mercy of an ancient date; it is
mercy in the root of the thing. For it is from this mercy in the root
of the thing. For it is from this mercy, this mercy from everlasting,
that all, and all those sorts of mercies, of which we have discoursed
before, do flow. It is from this that Christ the Saviour flows; this is
it, from which that tender mercy, that great mercy, that rich mercy
that aboundeth towards us, doth flow; and so of all the rest. Kind
brings forth its kind; know the tree by his fruit; and God by his mercy
in Christ; yea, and know what God was doing before he made the world,
by what he has been doing ever since. And what has God been doing for
and to his church from the beginning of the world, but extending to,
and exercising loving-kindness and mercy for them? therefore he laid a
foundation for this in mercy from everlasting.

2. But mercy from everlasting is but the beginning, and we have
discoursed of those mercies that we have found in the bowels of this
already, wherefore a word of that which is to everlasting also. ‘From
everlasting to everlasting.’ Nothing can go beyond to everlasting;
wherefore this, to everlasting, will see an end of all. The devil will
tempt us, sin will assault us, men will persecute; but can they do it
to everlasting? If not, then there is mercy to come to God’s people at
last; even when all evils have done to us what they can. After the
prophet had spoken of the inconceivable blessedness that God hath
prepared for them that wait for him, he drops to present wrath, and the
sin of God’s people in this life. This done, he mounts up again to the
first, and saith, ‘in those is continuance’; that is, the things laid
up for us are everlasting, and therefore ‘we shall be saved’ (Isa
64:4,5). How many things since the beginning have assaulted the world
to destroy it, as wars, famines, pestilences, earthquakes, &c., and yet
to this day it abideth. But what is the reason of that? Why, God
liveth, upon whose word, and by whose decree it abideth. ‘He hath
established the earth, and it abideth’; it standeth fast, and ‘cannot
be moved’ (Psa 119:90, 93:1, 96:10). Why, my brethren, mercy liveth,
mercy is everlasting; ‘His mercy endureth for ever!’ (Psa 136). And
therefore the church of God liveth; and when all her enemies have done
their all, this is the song that the church shall sing over them: ‘They
are brought down and fallen, but we are risen, and stand upright!’ (Psa
20:8). Everlasting mercy, with everlasting arms, are underneath (Deut
33:27).

And as this shows the cause of the life of the church, notwithstanding
her ghostly and bodily enemies, so it showeth the cause of her
deliverance from her repeated sins. As God said of leviathan ‘I will
not conceal his parts,’ &c. (Job 41:12). So it is very unbecoming of
God’s people to conceal their sins and miscarriages, for it diminisheth
this mercy of God. Let therefore sin be acknowledged, confessed, and
not be hid nor dissembled; it is to the glory of mercy that we confess
to God and one another what we are; still remembering this, but mercy
is everlasting!

As this shows the reason of our life, and the continuance of that,
notwithstanding our repeated sins, so it shows the cause of the
receiving [or renewing] of our graces, from so many decays and
sickness. For this mercy will live, last, and outlast, all things that
are corruptible and hurtful unto Israel. Wherefore ‘let Israel hope in
the Lord,’ for this reason, ‘for with the Lord there is mercy.’ 1.
Tender mercy for us. 2. Great mercy for us. 3. Rich mercy. 4. Manifold
mercy. 5. Abounding mercy towards us. 6. Compassing mercy wherewith we
are surrounded. 7. Mercy to follow us wherever we go. 8. Mercy that
rejoiceth against judgment. And, 9. Mercy that is from everlasting to
everlasting. All these mercies are with God, to allure, to encourage,
and uphold Israel in hope.

[SECOND. What is to be inferred from this reason.]

I come now to the second thing, which is to show what is to be inferred
from this reason. And,

First. This, to be sure, is to be inferred, That Israel, as the child
of God, is a pitiful thing of himself; one that is full of weaknesses,
infirmities, and defects, should we speak nothing of his
transgressions. He that is to be attended with so many mercies,
absolutely necessary mercies, for there is not in these mercies one
that can be spared, must needs be in himself a poor indigent creature.
Should you see a child attended with so many engines to make him go, as
the child of God is attended with mercies to make him stand, you would
say, What an infirm, decrepit, helpless thing is this![22] Alas! I have
here counted up mercies in number nine. If I had counted up nine
hundred and ninety-nine, all had been the same, for the child of God
would not have one to spare. The text saith, ‘The earth, O Lord, is
full of thy mercy,’ and all little enough to preserve his Israel (Psa
119:64). Indeed, those that I have presented the reader with are the
chief heads of mercies; or the head-mercies from which many others
flow. But, however, were they but single mercies, they show with great
evidence our deficiency; but being double, they show it much more.

Should it be said there is such a lord has a son, a poor decrepit
thing; he is forced to wear things to strengthen his ancles, things to
strengthen his knees, things to strengthen his loins, things to keep up
his bowels, things to strengthen his shoulders, his neck, his hands,
fingers; yea, he cannot speak but by the help of an engine, nor chew
his food but by the help of an engine. What would you say? What would
you think? Would you not say such a one is not worth the keeping, and
that his father cannot look for any thing from him, but that he should
live upon high charge and expense, as long as he liveth; besides all
the trouble such an one is like to be of to others. Why this is the
case: Israel is such an one, nay, a worse. He cannot live without
tender mercy, without great mercy, without rich mercy, without manifold
mercy and unless mercy abounds towards him. He cannot stand if mercy
doth not compass him round about, nor go unless mercy follows him. Yea,
if mercy that rejoiceth against judgment doth not continually flutter
over him, the very moth will eat him up, and the canker will consume
him (Job 4:19). Wherefore it is necessary to the making of Israel live
and flourish, that everlasting mercy should be over his head, and
everlasting mercy under his feet, with all the afore-mentioned mercies,
and more in the bowels of it. But I say doth not this sufficiently
show, had we but eyes to see it, what a sad and deplorable creature the
child of God of himself is? O! this is not believed nor considered as
it should. Vain man would be wise; sinful man would be holy; and poor,
lame, infirm, helpless man, would be strong, and fain persuade others
that he hath a sufficiency of himself. But I say, if it be so, what
need all this mercy? If thou canst go lustily, what mean thy crutches?
No, no, Israel, God’s Israel, when awake, stands astonished at his
being surrounded with mercies, and cries out, ‘I am not worthy of the
least [I am less than the least] of all thy mercies, and of all the
truth, which thou hast showed unto thy servant’ (Gen 32:10).

Second. This also showeth how sorely the enemies of Israel are bent to
seek his destruction. The devil is, by way of eminency, called the
enemy of God’s people: ‘the devil, your adversary’ (1 Peter 5:8). And
this, that there are so many mercies employed about us, and all to
bring us to the place which God hath appointed for us, doth demonstrate
it. Should you see a man that was not to go from door to door, but he
must be clad in a coat of mail, must have a helmet of brass upon is
head, and for his life-guard not so few as a thousand men to wait upon
him; would you not say, Surely this man has store of enemies at hand,
surely this man goes continually in danger of his life? Why, this is
the case, enemies lie in wait for poor Israel in every hole; he can
neither eat, drink, wake, sleep, work, sit still, talk, be silent;
worship his God in public or in private, but he is in danger of being
stabbed, or being destroyed. Hence, as was said before, he is compassed
about with mercy as with a shield (Micah 7:20). And again it is said
concerning these, ‘God’s truth,’ his mercy, ‘shall be thy shield and
buckler’ (Psa 91:4). And again, ‘He is a buckler to all them that trust
in him’ (2 Sam 22:31). Yea, David being a man sensible of his own
weakness, and of the rage and power of his enemies, cries out to his
God to take hold of shield and buckler, and to stand up for his help
(Psa 35:2). But what need these things be asserted, promised, or prayed
for? if Israel had no enemies, or none but such, he could, as we say,
make his party good with all. Alas, their cries, their tears, sighs,
watchings, and outcries, at sundry times, make this, beyond all show of
doubt, a truth.

If Solomon used to have about his bed no less than threescore of the
valiantest of Israel, holding swords, and being expert in war, every
one with his sword upon his thigh, because of fear in the night—and yet
these fears were only concerning men—what guard and safe-guard doth
God’s poor people need, who are continually, both night and day, roared
upon by the unmerciful fallen angels of hell! (Can 3:7,8). I will add,
if it be but duly considered, all this guard and safeguard by mercy
notwithstanding, how hardly this people do escape being destroyed for
ever, yea, how with hearts broken, and loins broken, many of them with
much difficulty get to the gates of heaven! it will be easily
concluded, that her enemies are swifter than eagles, stronger than
lions; and that they often overtake her between the straits.

To say nothing of the many thousands that dare not so much as once
think of true religion, because of the power of the enemy which they
behold, when alas! they see nobody but the very scarecrows which the
devil hath set up for I count the persecutor of God’s people but the
devil’s scarecrow, the old one himself lies quat—yet, I say, how are
they frighted! how are they amazed! What a many of the enemies of
religion have these folks seen today![23] yea, and they will as soon
venture to run the hazard of hell-fire, as to be engaged by these
enemies in this way. Why, God’s people are fain to go through them all,
and yet no more able than the other to do it of themselves. They
therefore are girded, compassed, and defended by this mercy, which is
the true cause indeed of their godly perseverance.

Third. A third thing that I infer from these words is, What a loving
God has Israel! ‘Truly God is good to Israel. Let the redeemed of the
Lord say so.’ A loving God, that should take this care of him, and
bestow so many mercies upon him. Mercies of all sorts, for all cases,
for all manner of relief and help against all manner of perils. What is
man that God should so unweariedly attend upon him, and visit him every
moment? Is he a second God? Is he God’s fellow? Is he of the highest
order of the angels? or what is he? O! he is a flea, a worm, a dead
dog, sinful dust and ashes; he comes up like a flower and is cut down,
and what a thing is it that God should so much as open his eyes upon
such a one! (1 Sam 26:20; Job 25:6, 45:2,3). But then, what a thing is
it that God should magnify him, and that he should set his heart upon
him! (Job 7:17). Yea, that he should take him into acquaintance with
him, give his angels to be all ministering spirits for him! Yea, engage
his mercy for him, his tender, great, manifold, and everlasting mercy
for him, to compass him round withal, as with a shield, that nothing
might work his ruin for ever and ever!

It may well be said, ‘God is love’! (1 John 4:16). Man may well say so,
‘O give thanks unto the Lord, for he is good, for his mercy endureth
for ever. Let the redeemed of the Lord say so, whom he hath redeemed
from the hand of the enemy’ (Psa 107:1-3). If it be love for a
fellow-creature to give a bit of bread, a coat, a cup of cold water,
what shall we call this? when God, the great God, the former of all
things, shall not only give an alms, an alms to an enemy, but shall
rise up, take shield and buckler, and be a guard, a protection, a
deliverer from all evil, until we come into his heavenly kingdom? This
love is such as is not found on earth, nor to be paralleled among the
creatures. None hopes this but one that is good. Nor does any believe
as they should, that God doth love as these things declare he does. Our
heart staggereth at the greatness of the thing, and who is it that has
any reason left in him, and knows anything of what a wretched thing sin
hath made him, that can without starting so much as hear of all this
mercy! But,

Fourth. Another thing that I infer from these words is this, What
ground is here to Israel to hope in the Lord! The Lord is not that
broken reed of Egypt, on which if a man lean, it will go into his hand
and pierce it. God’s word is steadfast for ever, even the word by which
we are here exhorted to hope. Nor shall we have cause to doubt of the
cause of the exhortation to such a soul-quieting duty; for mercy is
with the Lord: ‘Let Israel rejoice in him that made him; let the
children of Zion be joyful in their king’ (Psa 149:2). For with the
Lord there is mercy, wherewith to beautify the meek with salvation.
What sayest thou, child of God? Has sin wounded, bruised thy soul, and
broken thy bones? Why, with the Lord there is tender mercy. Art thou a
sinner of the first rate, of the biggest size? Why, with the Lord there
is great mercy for thee? Have thy sins corrupted thy wounds, and made
them putrefy and stink? Why, with the Lord there is rich, that is,
virtuous[24] mercy for thee. Art thy sins of diverse sorts? Why, here
is a multitude of manifold mercies for thee. Dost thou see thyself
surrounded with enemies? Why, with the Lord there is mercy to compass
thee about withal. Is the way dangerous in which thou art to go? Surely
goodness and mercy shall follow thee all the days of thy life. Doth
iniquity prevail against thee? The mercy of this Lord aboundeth towards
thee. Doth judgments for thy miscarriages overtake thee; There is with
thy Lord mercy that rejoiceth to deliver thee from those judgments.
What shall I say? There is mercy from everlasting to everlasting upon
thee. What wouldst thou have? There is mercy underneath, mercy above,
and mercy for thee on every side; therefore ‘let Israel hope in the
Lord!’ I will add, it is the greatest unkindness thou canst return to
the Lord to doubt this mercy notwithstanding. Why, what wilt thou make
of God? Is there no truth nor trust to be put in him, notwithstanding
all that he hath said? O the depravedness of man’s nature! Because he
speaketh the truth, therefore we believe him not! (John 8:45). The
odiousness of unbelief is manifest by this, yea, also the
unreasonableness thereof. God is true, his Word is true; and to help us
to hope in him, how many times has he fulfilled it to others, and that
before our eyes? Hope then; it is good that a man should hope. Hope
then; it pleases God that thou shouldest hope. Hope then to the end,
for the grace that is to be brought unto thee will surely come, with
Christ thy Saviour.

Men that have given up themselves to their sins, hope to enjoy some
benefit by them, though the curse of God, and his wrath, is revealed
from heaven against them for it (Rom 1:18). And yet thou that hast
given thyself to God by Christ, art afraid to hope in his mercy! For
shame, hope, and do not thus dishonour thy God, would thine own soul,
and set so bad an example to others. I know thou hast thy objections in
a readiness to cast in my way, and were they made against doctrine,
reason would that some notice should be taken of them; but since they
are made against duty, duty urged from, and grounded upon, a word which
is stedfast for ever, thou deservest to be blamed, and to be told, that
of all sins that ever thou didst commit, thou now art managing the
vilest, while thou art giving way to, and fortifying of, unbelief and
mistrust, against this exhortation to hope, and against the reason for
encouragement to the duty.

[THIRD. THE AMPLIFICATION OF THE REASON ‘TO HOPE IN THE LORD.’]


But I shall pass from this to the third thing found in the text, and
that is the AMPLIFICATION of the reason. I told you that there were in
the text these three things, I. An exhortation to the children of God
to hope in the Lord: ‘Let Israel hope in the Lord.’ II. A reason to
enforce that exhortation, ‘For with the Lord there is mercy.’ III. An
amplification of that reason, ‘And with him is plenteous redemption.’ I
have gone through the two first, and shall now come to this last.

In these last words, which I call the Amplification of the reason, we
have two things. FIRST. A more particular account of the nature of the
mercy propounded for an encouragement to Israel to hope. SECOND. An
account of the sufficiency of it. The nature of the mercy propounded,
is expressed by that word ‘redemption.’ The sufficiency of it is
expressed by that word ‘plenteous.’ ‘Let Israel hope in the Lord; for
with the Lord there is mercy, and with him is plenteous redemption.’

[FIRST. The nature of the mercy propounded.]

Redemption may be diversely taken, as shall be further showed anon; but
forasmuch as the term here is made mention of indefinitely, without
nominating of this or that part of redemption particularly, I shall
speak to it in the general, with respect at least to the main heads
thereof.

To redeem is to fetch back, by sufficient and suitable means, those at
present in an enthralled, captivated, or an imprisoned condition; and
there are two sorts of this redemption. First, Redemption by purchase.
Second, Redemption by power. Redemption by purchase is from the cause
of captivities. Redemption by power is from the effects.

First, If we speak of redemption by purchase, then three things present
themselves to our consideration—I. The person redeeming. II. The nature
of the price paid to redeem withal. III. The thing or state from which
this redeemer with this price redeemeth.

[I. The Person redeeming.] The subject of this redemption, or person
redeemed, is Israel, of him we have spoken before. For the person
redeeming, it is Jesus of Nazareth; Jesus that was born at Bethlehem,
at the time, and as the Scriptures relate (Matt 1; Luke 2). Now, with
reference to his person, we have two things to inquire after. What this
person was. How he addressed himself to this work.

1. What this person was. This Jesus was and is the natural and eternal
Son of God Almighty, without beginning or end, from everlasting; the
Creator and Upholder of the world (Prov 8; John 1; Heb 1).

2. How he addressed himself to the work of redeeming, take as follows.
He became true man: for he was conceived through the power of the Holy
Ghost in the womb of a maid, and in the fulness of time brought forth
of her, true, real, natural man; I say, though not in the worst, yet in
the best sense (Luke 2:31-35). Being thus brought forth without spot or
blemish, he began to address himself to the work. (1.) By works
preparatory, and then, (2.) By the act itself.

(1.) The works preparatory were as follow. He prepares himself a
priestly robe, which was his own obediential righteousness; for without
these holy garments he might not adventure to come into the presence of
God to offer his gift (Rom 5:19; Exo 28:40, 40:13). Before he offered
his gift for the people, he was to be himself sanctified to his office:
and that—by blood—by prayers and tears (1 Peter 1:19). (a.) By blood;
for before Aaron was to offer his sacrifice for the people, he must
himself be sprinkled with blood (Exo 29:19-22). And because Jesus could
not be sprinkled with the blood of beasts, therefore was he sprinkled
with that of his own: not as Aaron was, upon the tip of his ear, and
upon the tip of his toe; but from top to toe, from head to foot, his
sweat was blood (Luke 22:44). So that from his agony in the garden to
the place where he was to lay down the price of our redemption, he went
as consecrated in his own blood. (b.) He offered also his sacrifice of
strong crying and tears, as his drink-offering to God, as a sacrifice
preparatory, not propitiatory, in pursuit of his office; not to purge
his person (Heb 5:5-8). This is the person redeeming, and this was his
preparation to the work.

(2.) The act itself. Now the redemption is often ascribed particularly
to his blood; yet in general, the act of his redeeming of us must
either more remotely or more nearly be reckoned from his whole
suffering for us in the flesh; which suffering I take to begin at his
agony, and was finished when he was raised again from the dead. By his
flesh I understand his whole man, as distinguished from his Divine
nature; and so that word doth comprehend his soul as well as his body,
as by the 53rd of Isaiah appears. His soul after that manner which was
proper to it; and his body after that manner which was proper to it.

[II. The nature of the price paid to redeem.] His sufferings began in
his soul, some time before his body was touched, by virtue of which was
his bloody sweat in his body. The sorrows of his soul began at the
apprehension of what was coming from God, for our sakes, upon him; but
the bloody sweat of his body was from that union it had with such a
soul. His sufferings were from the hand of God, not of man; not by
constraint, but of his own will (Lev 1:3; John 10:18); and they differ
from ours in these six things. 1. His sufferings were by the rigour of
the law; ours according to the tenor of the gospel (Gal 3:13; Heb
12:10). 2. His sufferings were from God’s hand immediately; ours by and
through a Mediator (Isa 53:6; Heb 9:22). 3. God delighted himself in
every stroke he gave him; he doth not willingly grieve nor afflict his
people (Isa 53; Psa 103; Lam 3:33). 4. He suffereth as a common or
public person; we for our own private offences (1 Cor 15:3; Lam 3:39).
5. He suffered to make amends to justice for the breach of a holy law;
we to receive some small correction, and to be taught to amend our
lives (Heb 9:26; Rom 10:3,4; Deut 8:5; 2 chron 6:27). 6. He was
delivered from the nature of suffering by the merit of his person and
sufferings; we from ours by the mercy of God through Christ (Acts 2:24;
Eph 4:32, 5:2). Redemption, then, by a price, was this; the blood of
Christ, which he willingly suffered to be spilt on the cross, before
the face of God.

[III. The state from which this price redeemeth.] The cause of this
price was our sins; by which we were justly delivered up to the curse,
the devil, death, and hell; and should everlastingly have so continued,
but that this price of redemption was for us paid. Hence it is said,
Christ died for us. Christ died for our sins. Christ gave himself for
our sins. We have redemption through his blood, the forgiveness of
sins. And that we are bought with this price. Now, in all this Christ
respected the holiness of the law, and the worth of our souls; giving
full satisfaction to the one, for the love that he bare to the other.
And this has redeemed his people from sin and the curse, the cause of
our captivity.

Second, But besides this, there is redemption by power, and that
respecteth that, or those things, unto which we become not legally
indebted by our transgression. There was that unto which we became
legally indebted, and that was the justice and holiness of the law (Gen
2:17). Now from this, because God had said it, for his Word made it so,
there could be no deliverance, but by a reverend and due respect to its
command and demand, and an answer to every whit of what it would
require; for not one tittle, not one jot or tittle of the law could
fail (Matt 5:18). Jesus Christ, therefore, with respect to the law,
that he might redeem us, paid a full and sufficient price of
redemption; but as for these things that hold us captive, not for any
injury we have done to them, but of power, tyranny, or the like; from
them he redeemed us by power (Eph 4). Hence, when he had made
satisfaction or amends for us to the law, he is said to ‘lead captivity
captive, to spoil principalities and powers, and to make a show of them
openly’ (Col 2). But to take captive, and to spoil, must be understood
of what he did, not to the law, but to those others of our enemies from
which we were to be redeemed, not by price but by power. And this
second part of redemption is to be considered under a twofold head. 1.
That these were overcome personally, in and by himself, for us. 2. That
they shall be overcome also, in and by his church, through the power of
his Spirit.

1. For the first, these were overcome personally, in and by himself for
us; to wit, at his resurrection from the dead. For as by his death he
made amends for our breach of the law, so by his resurrection he
spoiled those other enemies, to wit, death, the devil, and the grave,
&c., unto which we were subjected, not for any offence we had committed
against them, but for our sin against the law; and men when they have
answered to the justice of the law, are by law and power delivered from
the prison. Christ therefore, by power, by his glorious power, did
overcome the devil, hell, sin, and death, then when he arose and
revived from his grave, and so got the victory over them, in and by
himself, for us. For he engaging as a common or public person for us,
did on our behalf what he did, both in his death and resurrection. So
then, as he died for us, he rose for us; and as by his death he
redeemed us from some, so by his resurrection from other, of our
enemies. Only it must be considered, that this redemption, as to the
fulness of it as yet, resides in his own person only, and is set out to
his church as she has need thereof, and that orderly too. First, that
part thereof which respecteth our redemption from the law; and then
that part of it which respecteth our redemption from those other
things. And although we are made partakers of redemption from the curse
of the law in this life, so far forth as to be justified therefrom; and
also as to the receiving of an earnest while here, of being wholly
possessed of the glory of the next world hereafter; yet we neither are,
nor shall be redeemed from all those things, which yet our head has, as
head, got a complete and eternal victory over, until just before he
shall deliver up the kingdom to the Father, that God may be all in all;
for ‘the last enemy that shall be destroyed is death’ (1 Cor 15:26).
Death, as it has hold upon us, for death as it had hold on our head,
was destroyed, when he rose from the dead, but death, as we are subject
to it, shall not be destroyed until we all and every one of us shall
attain to the resurrection from the dead; a pledge of which we have by
our spiritual resurrection, from a state of nature to a state of grace
(Col 3:1-4). A promise of which we have in the word of the truth of the
gospel; and an assurance of it we have by the resurrection of Christ
from the dead (Eph 4:30; Luke 20:35; Acts 17:30,31). Wherefore let us
hope!

Now, as to redemption from the law, and from those other things from
which we are, and are to be redeemed with power; do but consider the
different language which the Holy Ghost useth, with reference to our
redemption from each.

When it speaketh of our redemption from the just curse of the law,
which we have sufficiently deserved, it is said to be done, not by
destroying, but by fulfilling the law. ‘Think not,’ says Christ, ‘that
I am come to destroy the law or the prophets; I am not come to destroy,
but to fulfil. For verily I say unto you, Till heaven and earth pass,
one jot or one tittle shall in no wise pass from the law, till all be
fulfilled’ (Matt 5:17,18). For it became him, as our Redeemer, to
fulfil all, and all manner of righteousness, by doing and suffering
what justly should have been done or borne of us (Rom 8:3-5; Gal
3:13,14).

But now when our redemption from those other things is made mention of,
the dialect is changed; for then we read, to the end we might be
delivered from them, Christ was to destroy and abolish them (2 Tim
1:10); ‘that through death he might destroy him that had the power of
death, that is, the devil,’ and so deliver (Heb 2:14). And again, ‘O
death, I will be thy plagues! O grace, I will be thy destruction!’
(Hosea 13:14). And again, ‘that the body of sin might be destroyed’
(Rom 6:6); and I have the keys of hell and of death (Rev 1:18). Having
thereby sufficiently declared that the power of it is destroyed as to
Israel, who are the people concerned in this redemption.

2. They shall be overcome by his church through the power of his
Spirit. Now, as was hinted before, the redemption is already obtained,
and that completely, by the person of Christ for us (Heb 9:24), as it
is written, ‘Having obtained eternal redemption for us’; yet these
enemies, sin, death, the devil, hell, and the grave, are not so under
the feet of his [saints] as he will put them, and as they shall be in
conclusion under the feet of Christ (Heb 2:8,9). I say they are not;
wherefore, as the text also concludeth, this redemption is with the
Lord, and under our feet they shall be by the power of God towards us
(2 Cor 13:4). And for this let Israel hope. The sum then is, God’s
people have with the Lord redemption, and redemption in reversion;
redemption, and redemption to come; all which is in the hand of the
Lord for us, and of all we shall be possessed in his time. This is that
called plenteous redemption. ‘For with him is plenteous redemption.’ A
little therefore to touch upon the redemption that we have in
reversion, or of the redemption yet to come.

(1.) There is yet much sin and many imperfections that cleave to our
persons and to our performances, from which, though we be not yet in
the most full sense delivered, yet this redemption is with our Lord,
and we shall have it in his time; and in the meantime it is said, It
shall not have dominion over us. ‘Sin shall not have dominion over you;
for ye are not under the law, but under grace’ (Rom 6:14). We are, by
what Christ has done, taken from under the law, the curse; and must, by
what Christ will do, be delivered from the very being of sin. ‘He gave
himself for us, that he might redeem us from all iniquity’; that he
might present us to himself a glorious church, not having spot or
wrinkle, or any such thing, but that we should be without blemish
(Titus 2:13,14; Eph 5:25,27). That we are already without the being of
sin, none but fools and madmen will assert; and that we shall never be
delivered from it, none but such men will affirm neither. It remains
then, that there is a redemption for Israel in reversion, and that from
the being of sin. And of this it is that the text also discourseth, and
for which let the godly hope.

(2.) We are not yet quite free from Satan’s assaulting of us, though
our Head by himself, and that for us, has got a complete conquest over
him; but the time is coming, and himself knows that it is but a little
while to it, in which he shall forever be bruised under our feet. Be
wise unto that which is good, and simple concerning evil, and the God
of peace shall bruise, tread down Satan under your feet shortly (Rom
16:20). Some may think that this text will have a fulfilling in the
ruin and downfall of Antichrist; and so it may; but yet it will never
be wholly fulfilled, as long as Satan shall have any thing to do with
one of the children of God. There is therefore a redemption in
reversion for the children of God from Satan, which they are to hope
for, because this redemption is with the Lord their Head, and that to
manage and bring about for them. For he shall bruise him under their
feet in his time.

(3.) There is yet belonging to the church of God a redemption from what
remains of Antichrist, although as yet he is stronger than we, which I
also call a redemption in reversion, for that it is yet to come, nor
shall it be accomplished till the time appointed. In this redemption,
not only saints, but truths will have a share; yea, and many also of
the men that belong not to the kingdom of Christ and of God. This
redemption God’s people are also to hope for, for it is with their
Lord, and he has promised it to them, as the Scripture doth plentifully
declare.

(4.) There is yet a redemption to come, which is called the redemption
of our body (Rom 8:23). Of this redemption we have both the earnest and
the seal, to wit, the Spirit of God (Eph 1:14, 4:30). And because the
time to it is long, therefore we are to wait for it; and because it
will be that upon which all our blessedness will be let out to us, and
we also let in to it, therefore we should be comforted at all the signs
of the near approach thereof; ‘then,’ saith Christ, ‘look up and lift
up your heads’ (Luke 21:28). The bodies of saints are called the
purchased possession; possession, because the whole of all that shall
be saved shall be for a temple or house for God to dwell in, in the
heavens. A purchased possession, because the body, as well as the soul,
is bought with the price of blood (1 Cor 6:14-20). But what then doth
he mean by the redemption of this purchased possession? I answer, he
meaneth the raising it up from the dead; ‘I will ransom them from the
power of the grave, I will redeem them from death’ (Hosea 13:14). And
then shall be brought to pass that saying that is written, ‘Death is
swallowed up in victory’; that saying, that is this, and that in
Isaiah, for they speak both the selfsame thing (1 Cor 15; Isa 25:8).

And this was signified by Moses, where he speaks of the year of
jubilee, and of the redemption of the house that was sold in Israel,
how of that year it should return to the owner (Lev 25). Our bodies of
right are God’s, but sin still dwells in them; we have also sold and
forfeited them to death and the grave, and so they will abide; but at
the judgment day, that blessed jubilee, God will take our body, which
originally is his, and will deliver it from the bondage of corruption,
unto which, by our souls, through sin, it has been subjected; he will
take it, I say, because it is his, both by creation and redemption, and
will bring it to that perfect freedom that is only to be found in
immortality and eternal life. And for this should Israel hope! From
what hath been said to this first thing, it appears that the mercy that
is with God for his people, as it is in general what has been described
before, so it is redeeming mercy, or mercy that has with it the virtue
of redemption; of the advantageousness of this mercy, we will further
discourse by and by, but now we will look into the second thing, that
from this amplification of the reason was propounded to be spoken to,
to wit,

[SECOND. The sufficiency of this redemption.]

An account of the sufficiency of this redemption. ‘Let Israel hope in
the Lord; for with the Lord there is mercy, and with him is plenteous
redemption.’ The sufficiency or plenteousness of it may be spoken to,
as it respecteth the many difficulties and dangers that by sin we have
brought ourselves into; or as it respecteth the superabundant worth
that is found therein, let the dangers attending us be what they will,
though we should not be acquainted with the half or the hundredth part
thereof.

To speak to it as it respecteth those particular difficulties and
dangers that by sin we have brought ourselves unto; and that, First. By
showing the suitableness of it. Second. By showing the sufficiency of
the suitableness thereof.

First. The suitableness of it lieth in the fit application thereof to
all the parts of thraldom and bondage. Have we sinned? Christ had our
sins laid upon his back; yea, of God was made, that is, reputed, sin
for us (Isa 53; 2 Cor 5:21). Were we under the curse of the law by
reason of sin? Christ was made under the law, and bare the curse
thereof to redeem (Gal 4:4, 3:13; Rom 3:24). Had sin set us at an
indefinite distance from God? Christ has become, by the price of his
redeeming blood, a reconciler of man to God again (Col 1:20). Were we
by sin subject to death? Christ died the death to set us free therefrom
(Rom 6:23). Had our sins betrayed us into and under Satan’s slavery?
Christ has spoiled and destroyed this work, and made us free citizens
of heaven (Acts 26:18; 2 Tim 2:26; Heb 2:14; Eph 2:19). Thus was our
Redeemer made, as to those things, a suitable recoverer, taking all and
missing nothing that stood in the way of our happiness; according to
that a little below the text, ‘And he shall redeem Israel from all his
iniquities,’ that is, from them, together with their evil fruits.

Second. Now as to the sufficiency that was in this suitableness, that
is declared by his resurrection, by his ascension, by his exaltation to
the right hand of God; that is also declared by God’s putting all
things under his feet, and by giving of him to be head over all things
for his redeemed’s sake. It is also further declared in that God now
threateneth none but those that refuse to take Jesus for their Saviour,
and for that he is resolved to make his foes his footstool. What are
more natural consequences flowing from anything, than that by these
things is the sufficiency of the suitableness of redemption by Christ
proved? For all these things followed Christ, for, or because he
humbled himself to the death of the cross, that he might become a
Redeemer; therefore God raised him up, took him to his throne, and gave
him glory, that your faith and hope might be in God by him (Phil 2).

But alas! what need we stand to prove the sun is light, the fire hot,
the water wet? What was done by him was done by God, for he was true
God; and what comparison can there be betwixt God and the creature,
betwixt the worth of God’s acts, and the merit of the sin of poor man!
And can death, or sin, or the grave hold us, when God saith, ‘Give up?’
Yea, where is that, or he, that shall call into question the
superabounding sufficiency that is in the merit of Christ, when God
continueth to discharge, day by day, yea, hourly, and every moment,
sinners from their sin, and death, and hell, for the sake of the
redemption that is obtained for us by Christ?

God be thanked here is plenty; but no want of anything! Enough and to
spare! It will be with the merit of Christ, even at the end of the
world, as it was with the five loaves and two fishes, after the five
thousand men, besides women and children, had sufficiently eaten
thereof. There was, to the view of all at last, more than showed itself
at fist. At first there was but five loaves and two fishes, which a lad
carried. At last there were twelve baskets full, the weight of which, I
suppose, not the strongest man could bear away. Nay, I am persuaded,
that at the end of the world, when the damned shall see what a
sufficiency there is left of merit in Christ, besides what was bestowed
upon them that were saved by him, they will run mad for anguish of
heart to think what fools they were not to come to him, and trust in
him that they might be saved, as their fellow-sinners did. But this is
revealed that Israel, that the godly may hope and expect. Let Israel
therefore hope in the Lord, for with him is plenteous redemption.

[Amplifying reasons as a conclusion of the whole.]

Now as this last clause, as I termed it, is the amplification of the
reason going before; so itself yieldeth amplifying reasons as a
conclusion of the whole. For,

First. Add redemption unto mercy, and then things still are heightened
and made greater. And it must, because the text adds it, and because
both the nature of God, the holiness of his law, and the present state
of the sinner that is to be saved, requireth that it should be so. God
is justice as well as mercy; the law is holy and just; that man that is
to be saved is not only a sinner, but polluted. Now, then, that mercy
and justice may meet and kiss in the salvation of the sinner, there
must be a redemption; that the sinner may be saved, and the law retain
its sanction and authority, there must be a redemption; that the sinner
may be purged as well as pardoned, there must be a redemption. And, I
say, as there must, so there is: ‘For with the Lord there is mercy, and
with him is plenteous redemption.’ Mercy is the original, the cause,
and the manager of our redemption. Redemption is the manifestation, and
the completing of that mercy. If there had been no mercy, there had
been no redemption. Mercy had been defective as to us, or must have
offered violence to the law and justice of God, and have saved us
contrary to that word, ‘In the day thou eatest thou shalt die,’ and
‘Cursed is every one that continueth not in all things written in the
book of the law to do them.’ But now, redemption coming in by mercy,
the sin is done away, and the sinner saved, in a way of righteousness.

Second. By law as well as grace; that is, in a way of justice as well
as in a way of mercy. Hence it saith we are ‘justified freely by his
grace, through the redemption that is in Christ Jesus’ (Rom 3:24).
Through the redemption that is in Jesus Christ, whom God hath set forth
to be a propitiation through faith in his blood, and so to show the
world the equity of his proceeding with sinners in the saving of their
souls. As if God should say to all those who stumble at the salvation
of sinners by grace, Behold, I act according to law and justice. For of
grace I save them through a redemption, and therefore am faithful and
just to my law, as well as free and liberal of my mercy. Wherefore thus
I declare I am righteous, faithful, and just in passing over or
remitting of sin. Nay, the matter so standeth now betwixt me and the
sinful world, that I could not be just if I did not justify him that
hath faith in the blood of Jesus, since by that blood my justice is
appeased for all that this or that sinner has done against my law!

This is a way that God, nor any child of his, need be ashamed of before
any that shall call in question the legality and justice of this
procedure. For why may not God be merciful, and why may not God be
just? And since he can be both merciful and just in the salvation of
sinners, why may he not also save them from death and hell? Christ is
God’s salvation, and to show that he is not ashamed of him, he hath
presented him, and the way of redemption by him, before the face of all
people (Luke 2:30-32). Nor is the Son, who is become, with respect to
the act of redemption, the author of eternal salvation, ashamed of this
his doings. ‘I gave my back to the smiters,’ saith he, ‘and my cheeks
to them that plucked off the hair; I hid not my face from shame and
smiting’ (Isa 50:6). This he speaks to show what were some of his
sufferings when he engaged in the work of our redemption, and how
heartily he did bear and go through them. ‘For,’ says he, ‘the Lord God
will help me,’ that is, justify me in it, ‘therefore shall I not be
confounded, therefore have I set my face like a flint, and I know that
I shall not be ashamed’ (v 7). And if God, and his Son Jesus Christ,
are neither of them ashamed to own this way of salvation, why should
the sinners concerned thereabout be afraid thereupon to venture their
soul? I know, saith he, ‘I shall not be ashamed’; I shall not, that is,
when all things come to light, and everything shall appear above board;
when the heart and soul of this undertaking of mine shall be proclaimed
upon the house-tops, I know I shall not be ashamed.

It was also upon this account that Paul said he was not ashamed of the
gospel (Rom 1). For he knew that it was a declaration of the highest
act of wisdom that ever God did spread before the face of the sons of
men. And of what wisdom is the gospel a declaration but of that of
forgiveness of sins by grace, through the redemption that is by the
blood of Jesus Christ? ‘In whom we have redemption through his blood,’
even ‘the forgiveness of sins, according to the riches of his grace,
wherein he hath abounded toward us in all wisdom and prudence’ (Eph
1:7,8).

And as Paul speaketh here as a minister, so he speaketh after the same
manner also as he is a believer, saying, ‘I am not ashamed’ of this
gospel, ‘for I know whom I have believed,’ or trusted with my soul,
‘and am persuaded that he is able to keep that which I have committed
unto him against that day’ (2 Tim 1:11,12). Wherefore seeing that mercy
is not presented to us alone, or singly, but as accompanying and
concurring with redemption; it is manifest enough that mercy standeth
not above, and consequently that it saveth none but in, by, and through
a Redeemer. He that believeth not in Christ shall be damned. But what
needs that, if mercy could save the soul without the redemption that is
by him? If any say, Christ is the mercy of God to us. True, if you
count him a Redeemer, a worker out of a redemption for us by his death
and blood upon the cross. But otherwise he is none; I mean, if you make
him a lawgiver, and a Saviour, only as he has set an example to us to
get to heaven by doing commandments, or by treading in his steps. Yea,
though you say his commandment is that we believe in him: for, take the
work of redemption by his blood from the curse, out of his hand, and
then what concerning him is left from me to believe, but, as was said
before, that he is a lawgiver, and as such, at best, but a pattern to
us to get to heaven, as here? And whoso counteth him as such, is so far
off from counting of Christ the mercy of God to us, that they make him
a contradictor of mercy, both in the fountain and all the streams of
it. For to propound life eternal to us, through the observation of
laws, is to set before us that which contradicteth grace and mercy, let
the work be what it will; nor will it help at all to say, that they
that do the law of Christ, or that take him for their law and example,
shall be sure of mercy to pass by their shortness of attaining to the
perfection of what is set before them. For all this might have been
done, and not one drop of blood spilt for the redemption of man.
Besides, this makes Christ’s death, as a Redeemer, as an act
unadvisedly undertaken; for what need he have died, if his doctrine and
example had been sufficient, through that which they call mercy, to
have brought the soul to glory? ‘If righteousness come by the law, then
Christ is dead in vain’ (Gal 2:21). I will add, put man’s
righteousness, God’s mercy, and Christ’s redemption, all together, and
they will not save a man; though the last two alone will sufficiently
do it: but this third is a piece when put to that, does, instead of
mending, make the rent worse. Besides, since man’s righteousness cannot
be joined in justification with God’s mercy and Christ’s redemption,
but through a disbelief of the sufficiency of them, should it be
admitted as a cause, though but the least cause thereof, what would
follow, but to make that cursed sin of unbelief a good inventor, and a
necessary worker in the manner of the justification of a sinner? For, I
say, unbelief is the cause of this hodge-podge in any; and the effects
of it are showed in the 9th chapter of the epistle of Paul to the
Romans, at the latter end thereof (vv 31-35).

And there are three things that follow upon that opinion that denieth
the absolute necessity of the shedding of the blood of Christ for the
redemption of man, that mercy might be let out to him.

1. It followeth from thence, that there is no such attribute as
absolute justice in God; justice to stand to his word, and to vindicate
every tittle of his law. For let but this be granted, and the death of
Christ must be brought in, or by justice the floodgate of mercy still
be shut against sinful man; or that God must have mercy upon man, with
the breach of his Word.

2. It also followeth from the premises, that Christ’s death was of
pleasure only, and not of necessity also; contrary to the Scripture,
that makes his death the effect of both; of pleasure, to show how
willing God the Father was that Christ should die for man: of
necessity, to show that man could not be saved without it; of pleasure,
to show how justice did deal with him for our sin; of necessity, to
show that mercy could not be communicated to us without it (Isa 53:10;
Matt 26:39; Acts 17:3).

3. There also followeth therefrom, that by the blood of Christ we have
not redemption from law, and justice, as to the condemning part of
both, but that rather this title is given to it for honour and glory,
to dignify it; as the name of God is also given to him: for they that
affirm the one, are bold to affirm the other. For as by them is
concluded, that there is no necessity why the blood of Christ should be
counted the absolutely necessary price of our redemption from the curse
of the law and severity of justice; so by them it is concluded, that it
is not necessary to hold that Christ the Redeemer is naturally and
co-eternally God, as the Father. But ‘let Israel hope in the Lord, for
with the Lord there is mercy, and with him is plenteous redemption.’

Third. Must there be redemption by blood added to mercy, if the soul be
saved? This shows us what an horrible thing the sin of man is. Sin, as
to the nature of it, is little known in the world. O! it sticks so fast
to us, as not to be severed from us by all the mercy of God: do but
exclude redemption by the blood of Christ. I will say it over again.
All the mercy of God cannot save a sinner, without respect to
redemption from the curse of the law, by the death and blood of Christ.
‘Without shedding of blood is no remission’ (Heb 9:22). No remission,
no pardon, or passing by of the least transgression, without it. Tears!
Christ’s tears will not do it. Prayers! Christ’s prayers will not do
it. An holy life! the holy life that Christ lived, will not do it, as
severed from his death and blood. The word redemption, therefore, must
be well understood, and close stuck to, and must not be allowed, as
properly spoken, when we talk of deliverance from sin, the law, and
God’s curse, unless it be applied particularly to the death and blood
of Christ (Eph 1:7). We have redemption through his blood (Rev 1:5).
‘Christ hath redeemed us from the curse of the law, being made a curse
for us; for it is written, Cursed is every one that hangeth on a tree’
(Gal 3:13). He has redeemed us to God by his blood. ‘For thou wast
slain, and hast redeemed us to God by thy blood’ (Rev 5:9). This is the
redemption that is joined with mercy, yea, that is the fruit thereof;
and it is that without which sin cannot be removed out of the sight of
God. Moses, that was a better preacher of the law, and the sufficiency
of the righteousness thereof, than any now can pretend to be, yet he
full well declared by all his bloody sacrifices, that the blood and
death of Jesus Christ is of absolute necessity for the redemption of
the soul. Besides, he tells us that the man that should flee to the
city of refuge, from the avenger of blood, should not be at liberty
from the law, unless he kept himself close in that city until the death
of the high-priest. Mark the words, ‘Ye shall take no satisfaction for
him that is fled to the city of his refuge, that he should come again
to dwell in the land, until the death of the’ high ‘priest’ (Num
35:32). Wherefore, Christian man, know thou thy sin in the nature of it
and persuade thyself, that the removing of it from before the face of
God is by no less means than the death and blood of Christ. But it is a
poor shift that the enemies of the truth are put to, when, to defend
their errors, they are forced to diminish sin, and to enlarge the
borders of their fig-leaf garments, and to deny or cast away, as much
as in them lies, one of the attributes, the justice of God. Indeed they
will say they abhor to do thus, and all erroneous persons will put the
best face they can upon their bad matters; but the natural consequences
of things amount to it; nor can they, when men stick close to their
sides, avoid the charge.

Fourth. Then here you see the reason of that free course that mercy
hath among the sons of men, and why it doth, as has been showed before
what it doth. Why justice is content. Blood hath answered the demand of
justice. The law hath nothing to object against his salvation that
believeth in Jesus Christ. Blood has set the door open for us with
boldness to go to God for mercy, and for God to come with his abundant
grace to us. We have ‘boldness, brethren, to enter into the holiest by
the blood of Jesus, by a new and living way, which he hath consecrated
for us through the vail, that is to say, his flesh’ (Heb 10:19,20).
This is the way that Moses desired to find, when God so largely spake
to him of his mercy. ‘Thou hast said,’ says Moses to God, ‘I know thee
by name, and thou hast also found grace in my sight. Now, therefore, I
pray thee, if I have found grace in thy sight, show me now thy way that
I may know thee,’ &c. (Exo 33:12,13). What if it should be applied
thus? thou now talkest of mercy, but in thy words to us from the Mount,
thou spakest fire and justice; and since thou hast delivered us to holy
a law, and are resolved that the least tittle thereof shall by no means
fall to the ground; by what means is it that mercy should come unto us?
Well, saith God, I will show thee my way, I will put thee in a clift of
the rock, which was a figure of Christ, for Christ says, ‘I am the way’
(Exo 34; John 14:6). This done, he proclaimed his name, and showed him
how he could be gracious, and gave him the sign of his being merciful,
a promise that his presence should go with him. The breaking then of
the body of Jesus was, the renting of the vail, that out of which came
blood, that the way to God might be living; and not death, or sword, or
flame, to the poor children of men. Out hence therefore bubbleth
continually the tender mercy, the great mercy, the rich mercy, the
abundant mercy, the multiplying mercy, and every other mercy of God to
us for our present and everlasting good.

Not that God was sparing of his mercy, and would not part with it
unless paid for it; for this way of redemption by blood was his
contrivance, the fruit of his wisdom (Eph 1:8). So then, God was big
with mercy for a sinful world; but to be continually extending of
mercy, since sin and justice, because of the sanction of the law, lay
in the way as a turning flaming sword, there did lie the work (Gen
3:24); so it was concluded, that mercy might, in a way of justice, be
let out to sinners; Christ, the Son of God, should die for the sin of
man. By which means the outcries of the law and justice against us for
our sins did cease, and mercy flowed from heaven like the waters of
Noah, until it became a sea (Micah 7:18,19).

By redemption by blood, therefore, is this great mystery—That a just
God can save that man that has broken that law, that God has said he
will inflict the penalty for the breach thereof upon, and do his
justice no wrong—expounded; not by a relaxation of the punishment, as
the doltish wisdom of this world imagines; but by an inflicting of the
exactest justice upon that nature that has offended. If the question be
asked, How a just God can save that man from death, that by sin has put
himself under the sentence of it? any fool can answer, ‘By a pardon.’
And if it be asked, But what will become of the threatening wherewith
he threatened the offender? He that knows no mysteries can say, Why,
man must repent of his sin, and God of his threatening. But if it be
asked, How God can execute his threatening to the utmost, and yet
deliver the sinner by his mercy from it; the sinner that has deserved
it, and yet be just to his law, faithful to his law, and one that will
stand by every tittle of his law? this, to expound, is too high for a
fool; therefore these men are for despising of mysteries, and for
counting of mysteries in the gospel, follies.

But this key of heaven is no where but in the Word of the Spirit; it is
not seen in the law, nor in the reason or righteousness of the world.
To punish ‘the just for the unjust,’ and to make him ‘to be sin for us,
who knew no sin, that we might be made the righteousness of God in
him,’ seems unreasonable; so cross to the wisdom of man are the wards
of this lock (1 Peter 3:18; 2 Cor 5:21). Wherefore usually, when they
come at this doctrine, they belch out their frumps, their taunts, their
scoffs, and their scorns against it; and in opposition thereto,
comment, exalt, cry up, and set on high, Socinianism, Mahometanism,
man’s ragged righteousness, or anything. But we will pass these things.

Fifth. The knowledge of redemption, and the faith of redemption, is the
only means of settling, composing, and upholding the soul of the
thoroughly awakened, in the hope of enjoying a portion in mercy for
ever. What senseless, secure, besotted, and deluded men, conclude of
themselves, and of the means of future happiness, is one thing; and
what the thoroughly awakened soul concludes upon, is another. And I
say, one thoroughly awakened about the nature of God, the nature of
sin, and the worth of the soul, will find but little ease of mind,
notwithstanding notions of mercy, until he comes and sees that he must
be saved by mercy and justice both; and that to be sure he shall never
do, until he is taught that by the blood of Christ the law is, as to
the curse that is in it against the sinner, taken out of the way (Col
2).

These things, sin and justice, are too great to be played with by him
that shall see them in the light of the law, and that shall feel them
in their terror upon a trembling conscience. But when the soul shall
see that a propitiation is made to justice by blood, then, and not till
then, it sees sin taken away: and when it sees, by this means, sin
taken away, then it can behold to hope in the mercy of God. Yea, and it
will be as hard to wring off him that is settled here, from this belief
to another, as it would be to persuade him that stands upon sound
ground to venture his life upon a shaking bottomless quag. O! It is a
pleasant thing for the wounded conscience to taste the sweetness of
redeeming blood! (John 6:51-56). This is like the best wine that goes
down sweetly; this carries with the last of it the very tang[25] of
eternal life! (Heb 9:14). And know that dead works, or works of death,
will abide in the conscience, notwithstanding all talk and notions of
mercy, until that be purged with blood applied thereto, by the Spirit
and faith. This is one of the three that abide to witness on earth,
that ‘God hath given us eternal life, and that this life is in his
Son’; because he died for us, and rose again (1 John 5:8-11).

This, therefore, is that that will establish a man with that peace that
shall not be shaken, because by this such an one seeth the justice of
God is quieted. For peace is made by the blood of the cross; peace with
God for sinners (Col 1:20). Yea, God himself, by the blood of the
cross, has made it, that by him, Christ, he might reconcile to himself
all things, whether they be things on earth, or things in heaven. Nor
will a man that is truly spiritually wise, rest till he comes where God
towards man doth rest; but that can be only there, where such means are
offered for the taking away of sin, that are of a sweet-smelling savour
to God. Now this is the offering that Christ offered, to wit, himself;
for Christ loved us, and hath given himself for us, an offering and a
sacrifice to God, for a sweet-smelling savour (Eph 5:2). Therefore it
is by it, the body of his flesh, through death, that we are presented
holy, unblameable, and unreproveable in his sight (Col 1:21). Wherefore
it must be true which was said before, to wit, That the knowledge of
redemption, and the faith of redemption, is the only means of settling,
composing, and upholding of the soul of the thoroughly awakened, in the
hope of enjoying a portion in mercy for ever. He that hath the Son of
God, hath the Father, hath life; because with him is the means of peace
with the Father, and so of eternal life (1 John 2:23). But then, to
have the Son, is to believe on him, and on the Father through him (1
John 5:10-12). On him, that he is the Saviour by his blood; and on the
Father through him, as believing that he, for his Son’s sufferings, is
pacified with us, and of his grace hath forgiven us, through him, all
trespasses (2 John 9; Eph 4:32).

Sixth. The knowledge and faith of this redemption fortifieth the
Christian against temptations. We that do believe, know what it is to
be assaulted by the devil, and to have knotty objections cast into our
minds by him. We also know what advantage the vile sin of unbelief will
get upon us, if our knowledge and faith in this redemption be in the
least, below the common faith of saints, defective. If we talk of
mercy, he can talk of justice; if we talk of grace, he can talk of the
law. And all his words, when God will suffer it, we shall find as
sharp, and subject to stick in our minds, as bearded arrows are to
stick in flesh. Besides, he can and doth, and that often, work in our
fancies and imaginations such apprehensions of God, that he shall seem
to be to us one that cannot abide us, one that hates us, and that lieth
in wait to destroy us. And now, if any body speaks to us of mercy, we
think we might hope in that, had we nothing to trouble us but the guilt
of actual sins. But we see our nature as full of the filth of sin, as
the egg is of meat, or the toad of poison: which filth vilely recoileth
against the commandments, flieth in the face of God, and continueth all
his judgments.[26] This is felt, this is seen by the sinner, who cannot
help it; nor can he be brought to that consideration as to say, ‘It is
no more I’ (Rom 7). Now, what shall this man do? Shall he look to the
commandment? There is death? Shall he look to God? There is justice!
Shall he look to himself? There is sin out of measure! Let him look,
then, to one as dying, to the ‘lamb as it had been slain,’ and there
let him see himself by this Lamb, as cursed, and a dying of a cursed
death for this sin that doth so fright and so distress the soul (Rev
5:6). Then let him turn again, and behold this Lamb alive and well, and
highly exalted by this God, that but just before laid the curse of the
law upon him; but let him be sure to reckon that he has died for his
sins by the person of Christ, and it will follow that this man is now
acquitted, because Christ is still alive. Say I these things as a man?
Saith not the gospel the very same? 1. As to Christ’s dying for us; as
also that we are dead to the law by the body of Christ (Rom 6:6; 7). 2.
And that we should so reckon as to this matter, because that God has
transferred our sin from us to him.

1. Did not Christ die for us; and dying for us, are we not become dead
to the law by the death of his body? or will the law slay both him and
us, and that for the same transgression? (Rom 7:1,2). If this be
concluded in the affirmative, what follows but that Christ, though he
undertook, came short in doing for us? But he was raised up from the
dead, and believing marrieth us to him as risen, and that stops the
mouth of all. I am crucified with Christ, our old man was crucified
with him, and we are become dead to the law by the body of Christ (Rom
5:3,4). What then?

2. Why, reckon yourselves to be dead indeed unto sin, but alive unto
God through Jesus Christ. Ay, but says the soul, ‘How can I reckon
thus, when sin is yet strong in me?’ Answ. Read the words again, He
saith not, Reckon yourselves to be dead indeed unto sin, in yourselves;
but dead unto it through Jesus Christ. Not alive unto God in
yourselves, but alive unto God through Jesus Christ. For Christ in his
death and resurrection representeth me. As I died by him, I arose again
by him, and live through the faith of the gospel in the presence of God
by him. This must in the first place be allowed and believed, or no
true peace can come near the soul, nor the soul be prepared to assoil
the assaults of the adversary. Let therefore thy faith, if thou wouldst
be a warrior, O thou faint-hearted Christian, be well instructed in
this! Then will thy faith do thee a twofold kindness. 1. It will
conform thee to the death and resurrection of Christ. And, 2. It will
give thee advantage, when thou seest sin strong in thyself, yet to
conclude that by Christ thou art dead thereto, and by him alive
therefrom. Nor can there but two objections be made against this. The
first is to question whether any are said to die and rise, by the death
and resurrection of Christ? or if it so may be said; yet whether thou
art one of them? To the first the scripture is full. To the second, thy
faith must be strong: for let go faith here, and all falls flat to the
ground, I mean as to comfort and consolation. Christ died for us, or in
our stead; therefore, by the Word of God, I am allowed so to reckon.
Christ rose and revived, though he died for me; therefore I rose and
revived by Christ: unless any does hold, that though he died in a
common, yet he arose as considered but in a single capacity. Now, then,
if Satan comes and tells me of my sins, I answer, ‘Christ has taken
them upon himself.’ If he comes and tells me of the death that is due
to me for sin, by the curse of the holy law, I answer, I have already
undergone that by Christ. If he asks me, How I know that the law will
not lay hold of me also? I answer, Because Christ is risen from the
dead. If he asks me, By what authority I take upon me thus to reason? I
tell him, By the authority and allowance of the holy and most blessed
gospel, which saith, He ‘was delivered for our offences, and was raised
again for our justification’ (Rom 4). And to encourage thee thus to
believe, and thus to hold, when thou art in an hour of temptation, this
is the way to see mercy stand and smile upon thee; for mercy will smile
upon him that shall thus believe (2 Cor 3:16-18). This is the way to
put faith and hope both to work against the devil; and to do this is
very pleasing to God. This the way to make that hell-hound retreat and
leave off to assault (James 4:7; 1 Peter 5:9). And this is the way to
find an answer to many scriptures, with which else thou wilt not know
what to do, as with many of the types and shadows; yea, and with the
moral law itself.

Besides, thus believing setteth thy soul against the fear of death, and
judgment to come; for if Christ be raised from the dead who died for
our sins; and if Christ who died for our sins is entered into glory: I
say again, if Christ who died for our sins has purchased us to himself,
and is purposed that the fruit of this his purchase shall be, that we
may behold his face in glory; then, cast off slavish fear of death and
judgment: for Christ being raised from the dead, dieth no more; death
hath no more dominion over him!

Seventh. The knowledge and faith of this redemption prepareth man to a
holy life. By a holy life, I mean a life according to the moral law,
flowing from a spirit of thankfulness to God for giving of his Son to
be my Redeemer. This I call a holy life, because it is according to the
rule of holiness, the law, and this I call a holy life, because it
floweth from such a principle as giveth to God the heart, and life, for
the gift bestowed on us. What pretences soever there are to holiness,
if it floweth not from thankfulness for mercy received, it floweth from
a wrong principle, and so cannot be good. Hence, men were required of
old, to serve the Lord with joyfulness, ‘for the abundance of all
things’; and threatened, if they did not, that ‘they should serve their
enemies in hunger and in thirst, and in nakedness, and in the want of
all things’ (Deut 28:47,48). But then, though there are many mercies
that lay an obligation upon men to be holy, yet he that shall want the
obligation that is begotten by the faith of redeeming mercy, wanteth
the main principle of true holiness: nor will any other be found
sufficiently to sanctify the heart to the causing of it to produce such
a life; nor can such holiness be accepted, because it comes not forth
in the name of Christ. That that obliged David was forgiving and
redeeming mercy; and that that obliged Paul was the love that Christ
showed to him, in dying for his sins, and in rising from the dead (Psa
103:1-5; 2 Cor 5:14,15). Paul also beseecheth the Romans, by the
redeeming, justifying, preserving, and electing mercy of God, that they
present their body ‘a living sacrifice, holy, acceptable to God; which
is,’ saith he, ‘your reasonable service’ (Rom 12:1). For we must be
holy and without blame before him in love (Eph 4:1).

Hence, all along, they that are exhorted to holiness in the New
Testament, are exhorted to it upon the supposition of the benefit of
redemption which they have received by Jesus Christ. ‘Walk in love as
Christ also hath loved us’ (Eph 5:2). ‘If there be any consolation in
Christ, if any comfort of love, if any fellowship of the Spirit, if any
bowels and mercies, fulfil ye my joy, that ye be like minded, having
the same love,’ &c. (Phil 2:1,2). ‘If ye then be risen with Christ,
seek those things which are above, where Christ sitteth on the right
hand of God. Set your affection on things above, not on things on the
earth. For ye are dead, and your life is hid with Christ in God. When
Christ, who is our life, shall appear, then shall ye also appear with
him in glory. Mortify therefore your members which are upon the earth,’
&c. (Col 3:1-5). ‘Wherefore laying aside all malice and all guile, and
hypocrisies, and envies, and all evil-speakings, as new-born babes
desire the sincere milk of the word, that ye may grow thereby, if so be
ye have tasted that the Lord is gracious’ (1 Peter 2:1-3). I will
conclude this with that of Peter, to those to whom he wrote concerning
this very thing. Be ‘obedient children,’ saith he, ‘not fashioning
yourselves according to the former lusts in your ignorance; but as he
which hath called you is holy, so be ye holy in all manner of
conversation: because it is written, Be ye holy, for I am holy, And if
ye call on the Father, who without respect of persons judgeth according
to every man’s work, pass the time of your sojourning here in fear.
Forasmuch as ye know that ye were not redeemed with corruptible things,
as silver and gold, from your vain conversation received by tradition
from your fathers, but with the precious blood of Christ, as of a lamb
without blemish and without spot’ (1 Peter 1:14-19).

From all which it appears, that mercy by Christ, or from the benefit of
redemption by the precious blood of Christ, I say, from the faith of
that, flows that which is holiness indeed. And I believe that those
very men that are pleased to taunt at this kind of inference, would
condemn a man was he laid under these obligations concerning things of
this life, and yet did carry it as one not touched thereby. We will
make an instance: Suppose a Socinian should, through his contracting a
great debt, be forced to rot in prison, unless redeemed by silver and
gold: and suppose a man, unto whom this Socinian was an enemy, should
lay down the whole debt to the creditor, that this Socinian might be at
liberty, might trade, and live comfortably in this world; and if, after
this, this Socinian should taunt at them that should tell him he is
engaged to this redeemer, ought to love and respect this redeemer; what
would they say but that this Socinian that was a debtor is an
inconsiderate and stupefied rascal? Why, this is the case; Paul was a
debtor to the law and justice of God; Jesus Christ his Son, that Paul
might not perish for ever, paid for him a price of redemption, to wit,
his most precious blood. But what! Shall Paul now, though redeemed from
perpetual imprisonment in hell, be as one that never was beholden to
Jesus Christ; or if others say he was, taunt at them for their so
saying? No, he scorns it. Though the love of Christ, in dying to pay a
price of redemption, will not engage a Socinian, yet it will engage a
true Christian to think and believe that he ought to live to Jesus,
that died for him and rose again.

I know it will be objected that the Satisfactionists, as the quaking
Penn is pleased to call them, show but little of this to the world; for
their pride, covetousness, false dealing, and the like, since they
profess as I have said, shows them as little concerned to the full as
to the Socinian under consideration. I answer, it must be that the name
of Christ should be scandalized through some that profess him; and they
must answer it at the tribunal of the great Judge; yet what I have said
stands fast as a rock that cannot be moved.

Eighth. The knowledge and faith of redemption is a very great
encouragement to prayer. It is great encouragement for the poor to go
even to a prince for what he wanteth, when he considereth that what he
goeth to him for is the price of redemption. All things that we want,
we must ask the Father for, in the name of Christ: we must ask it of
him for the sake of his redeeming blood, for the sake of the merit of
his passion (John 15:16). Thus David means, when he says, ‘For thy
name’s sake’ do it (Psa 25:11); and Daniel when he saith here, ‘For the
Lord’s sake’ (9:17). For Jesus Christ is God’s great name; and to do
for his sake is to do for what worthiness is in him.

Unworthiness! The consideration of unworthiness is a great
stumbling-block to the tempted when he goes to seek the Lord. But now,
remembering the worthiness of Christ, and that he is now on the right
hand of God, on purpose to plead that on the behalf of the petitioner,
this is great encouragement. The Jews, by God’s ordinance, when they
went morning and evening by their priest to speak with God, were to
offer a lamb for a burnt-offering, and it must be thus continually (Exo
29:38-46). Now this lamb was a figure of the sacrificing of the body of
Christ which was to be offered for them in time to come; and, in that
it was to be continually, morning and evening, so repeated, what doth
it signify, but that we should remember to go, when we went to God, in
the name and faith of the merits of Jesus Christ for what we stood in
need of? This will support, and this will encourage, for now we see
that the thing desired—it being according to his will—is obtained for
us by the sacrificing of the body of Jesus Christ, once for all.

When Israel begged of Samuel that he would not cease to cry to the Lord
their God for them, it is said he took a sucking lamb and offered it
for a burnt-offering wholly unto the Lord; and Samuel cried unto the
Lord for Israel, and the Lord heard him (1 Sam 7:8,9). But why did he
take a sucking lamb, and why did he offer it, and that wholly unto the
Lord, as he cried, but to show to Israel that he was not heard for his
own, or for his righteousness sake, but for the sake of Christ, whose
merits were prefigured by Samuel’s burning of the lamb?

Also when David spake for himself to Saul, he put himself upon this,
‘If,’ saith he, ‘the Lord hath stirred thee up against me, let him
accept an offering, a smell, a sweet-smelling sacrifice; a figure of
the satisfactoriness of the sufferings of Jesus Christ’ (1 Sam 26:19).
What is the meaning of all these passages, if not to show that when we
go to pray to God, we should turn away our face from every thing of
ours, and look to God, only by the price of redemption paid for us by
Jesus Christ, and plead that alone with him as the great prevailing
argument, and that by and for the sake of which he giveth pardon and
grace to help in time of need? Wherefore, wouldst thou be a praying
man, a man that would pray and prevail? why, pray to God in the faith
of the merits of Christ, AND SPEED.[27]

Ninth. For this is the very cause why this is added in the text, to
wit, the plenteousness of redemption, it is, I say, that men should
hope to partake by it, of the goodness and mercy of God. ‘Let Israel
hope in the Lord, for with the Lord there is mercy, and with him is
plenteous redemption.’ Mercy and redemption, mercy through a Redeemer,
therefore ‘let Israel hope’! It must also be noted, that this word
redemption is, as it were, the explicatory part of the text, for the
helping of Israel to hope. As who should say, as there is with God
mercy, so there is with him a way to his mercy, and that way is
redemption, or a price paid for your sins; and that you should not be
discouraged through the greatness of your sins, I tell you there is
with God plenty of this redemption, or a price paid to the full; to an
over and above. It also is as if he had said, Forget not this, for this
is the key of all the rest, and the great support to the saints in
prayer, or while they wait upon God in any of his appointments to
encourage them to hope.

Tenth. And lastly, This also should teach the saints, when they sin or
praise the Lord, they should not sing of mercy only, but of mercy and
judgment too; ‘I will sing of mercy and judgment; unto thee, O Lord,
will I sing’ (Psa 101:1). Of mercy and judgment, or justice in the
manifestation of it, as smiling upon our forgiveness. When Hannah sang
of, and rejoiced in God’s salvation, she sang aloud of holiness,
saying, ‘There is none holy as the Lord’ (1 Sam 2:1,2). Holy in keeping
his word, though it cost the blood of his Son. This also is that that
is called a helping of his servant Israel in remembrance of his mercy,
and the performing of the mercy promised; even the oath that he sware
to our father Abraham, that he would grant unto us, that we being
delivered out of the hands of our enemies—by a Redeemer—might serve him
without fear, &c. (Luke 1:49,54). When you praise, therefore, remember
Christ and his blood, and how justice and judgment took hold on him,
that they might not take hold on thee; yea, how they by taking hold on
him, left a way to thee to escape. Isaac should have been sacrificed,
had not the Lord provided a ram; and thou thyself shouldest have been
damned, had not the Lord provided a lamb (Gen 22; Rev 5). Hence Christ
is called the ‘Lamb of God which taketh away the sin of the world,’
that taketh them away by the sacrifice of himself. Sing therefore in
your praises unto God, and to the Lamb!

[THE APPLICATION OR USE OF THE WHOLE.]


I would come now to speak one short word of use to the whole. And,

First. This still shows more and more, what a sad state God’s people
have brought themselves into by sin. I told you before that the
revelation of so much mercy as is presented unto us by the first part
of the text, sufficiently declared our state to be miserable by sin.
But what shall we say, when there must be added to that the heart blood
of the Son of God, and all to make our salvation complete? For albeit
mercy is essential to our salvation, and that without which there can
be no salvation; yet it is the blood that maketh the atonement for the
soul, THAT propitiates, and so makes capable of enjoying of it. It was
mercy and love, as I said afore, that sent one to shed his blood for
us; and it is the blood of him that was sent, that puts us into the
enjoyment of mercy. O! I have thought sometimes, what bloody creatures
hath sin made us![28] The beasts of the field must be slain by
thousands before Christ came, to signify to us we should have a
Saviour; and after that, he must come himself, and die a worse death
than died those beasts, before the work of saving could be finished. O
redemption, redemption by blood, is the heart-endearing consideration!
This is that which will make the water stand in our eyes, that will
break a heart of flint, and that will make one do as they do, that are
‘in bitterness for their first-born’ (Zech 12:10).

Sinner, wouldst thou have mercy? wouldst thou be saved? Go thou then to
the blood of the cross, as set forth in the word of the truth of the
gospel, and there thou shalt find that mercy that thou hast need of
first; for there is a mercy that may be called a FIRST mercy, and that
is the mercy that gives admittance into, and an interest in all the
rest. Now the mercy that doth this, is that which reconcileth us to
God; but that other things cannot do, if we stand off from the blood of
the cross. Wherefore we are said to be reconciled to God, by the death
of his Son. ‘For if when we were enemies, we were reconciled to God by
the death of his Son; much more, being reconciled, we shall be saved by
his life’ (Rom 5:10). According to that other saying, ‘He that spared
not his own Son, but delivered him up for us all, how shall he not with
him also freely give us all things?’ (8:32). In both these places the
Son of God, and our Redeemer, is set forth to us in the first place, as
the only one that reconcileth to God the sinner by the blood of his
cross; wherefore to this Christ, as crucified, the sinner must come
first; because nothing else can reconcile to God; and if thou be not
reconciled to God, what art thou but an enemy to him, partake of what
mercy thou canst? (Col 1:20). Go to him, did I say? receive him into
the arms of thy faith; hold him fast, for he is a Saviour; yea, carry
him as set forth by the gospel, dying for thee, and pray God for his
sake to bestow upon thee all those mercies that will compass thee about
as with a shield, and follow thee all thy days, till thou enterest in
at the doors of eternity; and this is the way to speed! For he that
hath the Son hath life, in the beginning of it; and he that holds fast
the Son, shall have life in the consummation of it. I do the oftener
touch upon this matter, because this Christ is the door, in at which
whosoever entereth shall be saved; but he that climbs up any other way,
shall be judged as a thief and a robber (John 10:1).[29] But,

Second. Is Christ, as crucified, the way and door to all spiritual and
eternal mercy? And doth God come to the sinner, and the sinner again go
to God in a saving way by him, and by him only? And is there no other
way to the Father but by his blood, and through the veil, that is to
say, his flesh? (Heb 10:19,20). Then this shows the danger, upon what
pretence soever, of casting off the daily sacrifice, and setting up in
its place the abomination that maketh desolate. I mean, of casting away
a crucified Christ, and the setting up the vanity of moral obedience as
the more substantial and most acceptable thing with God. I call not a
crucified Christ the daily sacrifice, as if I thought he often suffered
for sin, since the foundation of the world; but because the virtue of
that one offering is that, and only that, by the which we daily draw
nigh unto God; and because the virtuousness of that one sacrifice will
for ever abide beneficial to them that come to God, to the world’s end
by him.

But I say, into what a miserable plight have such people put
themselves, that have cast off coming to God by Christ, as he is the
propitiation for their sins, and that seek to come another way? Such
are lapsed again to Gentilism, to Paganism, to Heathenism; nor will it
help at all to say they rely on the mercy and goodness of God, for
there is no such thing as spiritual and eternal mercy can come from God
to him, that comes not to him by Christ. The Turks, if I be not
mistaken, have this for the beginning of every chapter of their
Alcoran, ‘The Lord, God, gracious and merciful,’[30] yet are counted
unbelievers, and are verily so, for they have not received the faith of
Christ. The Lord God, gracious and merciful, will not save them, no not
by grace and mercy, unless repenting of their presuming upon mercy,
without a bloody sacrifice, they come to him by his Son (Acts 4:12).
Men therefore that have laid aside the necessity of reconciliation to
God by the precious blood of Christ, are in a damned state; nor will it
help at all to say they do indeed believe in him. I am not so void of
reason as to think that they that have cast away Christ, as he is a
propitiatory sacrifice with God for sin, should also cast away his name
out of their mouth; no, his name is too honorable, and the profession
of it too glorious for them to do such a thing. But retaining his name,
and the notion of him as a Saviour, they yet cast him off, and that in
those very things wherein the essential part of his sacrifice, the
merit of it, and his everlasting priesthood, consists; and in this lies
the mystery of their iniquity.

They will have him to be a Saviour, but it must not be by fulfilling of
the law for us; but it must not be by the putting of his glorious
righteousness, that which he performed by subjecting himself to the
law, on our behalf, upon us; but it must not be by washing of us from
our sins in his own blood; but it must be by his kingly and prophetical
offices. When, as for his kingly and prophetical offices, he puts those
people under the government of them that he has afore made to stand
justified before God, from the curse of the law by his priesthood. Nor
dare they altogether deny that Christ doth save his people as a priest,
but then their art is to confound these offices, by pleading that they
are in effect but one and the self-same thing; and then with a noise of
morality and government, they jostle the merit of his blood, and the
perfection of his justifying righteousness, out of doors; and so
retaining the name of Christ in their mouths, they cast those things of
Christ, that they like not, under feet; which things, they who have not
the faith of, must not, cannot see the kingdom of God.

The term of mercy is but a general sound, and is as an arrow shot at
rovers, unless the blood and death of the Son of God be set before us,
as the mark or mean by which our spirits are to be directed to it. What
profit shall a man have, and what shelter or succour shall he find, in
hearing of the most exact relation of the strength of the most
impregnable castle in the world, unless he knows the door, and entereth
in by that, into that place of strength, in the time when the enemy
shall pursue him? Why, this is the case: We hear a noise of mercy, and
of being at peace with God; what a good God, God is, and what a blessed
thing it is to be a child of God; how many privileges the children of
God have, and what will be their exaltation and glory in the next
world! And all the while they that tell us these things conceal from us
the way thereto, which is Christ, not in the naming of him, but in the
right administration of his gospel to us.

Christ, and faith in him as a Saviour, not in the name only, but in the
true sense thereof, is the mark, as I have said, from which if any
swerve, they err from the saving way, and so come nothing near that
mercy that can save them. Hence Christ is called a standard, an ensign
(Isa 5:26). ‘And in that day there shall be a root of Jesse, which
shall stand for an ensign of the people; to it shall the Gentiles seek,
and his rest shall be glorious’ (Isa 11:10). And again, ‘Thus saith the
Lord God, Behold, I will lift up mine hand to the Gentiles; and set up
my standard to the people’ (49:22). ‘Go through, go through the gates,
prepare ye the way of the people,—gather out the stones, lift up a
standard for the people. Behold the Lord hath proclaimed to the end of
the world; say ye to the daughter of Zion, behold thy salvation cometh.
Behold his reward is with him, and his work before him’ (62:10,11).
Hence again he is called the captain, the chieftain, of our salvation,
and him without whom there neither is nor can be any.

But now the men of this confederacy, rather than they will submit
themselves to the righteousness of God, will lay odiums and scandals
upon them that preach they should (Rom 10:2,4). Not forsooth, if you
will believe them, but that they are highly for the righteousness of
God, let it be that which they count so; but then to be sure it shall
never be the personal performances of Christ, by which they that
believe in him are justified from all things; but that which they call
‘first principles,’ ‘dictates of human nature,’ ‘obedience to a moral
precept,’ followed and done as they have Christ for an example; not
understanding that Christ, in his own doings, is the end of all these
things to every one that believeth. But if it be urged that Gentiles
and Pagans are possessed with those very principles, only they have not
got the art, as our men have, to cover them with the name of Christ and
principles of Christianity, then they fall to commending the heathens
and their philosophers, and the natural motives and principles by which
they were actuated; preferring of them much before what by others are
called the graces of the Spirit, and principles upon what the doctrine
of the free grace and mercy of God by Christ are grounded. But, as I
said, all the good that such preachers can do as to the next world, is,
to draw the people away from their ensign and their standard, and so
lead them among the Gentiles and infidels, to seek by their rules the
way to this unspeakable mercy of God. Wherefore their state being thus
deplorable, and their spirits thus incorrigible, they must be pitied,
and left, and fled from, if we would live.

Third. Is Christ Jesus the redemption; and, as such, the very door and
inlet into all God’s mercies? Christian man, look well to thyself, that
thou goest no whither, and dost nothing, I mean in any part of
religious worship, &c., but as thou art in him (2 Cor 12:18,19).[31]
Walk in him, speak in him, grow in him, for he is THE ALL (Col 2:6,7).
And though others regard not to ‘hold the head, from which all the body
by joints and bands have nourishment ministered,’ yet have thou a care!
(Eph 4:15; Col 2:19). This is he that is thy life, and the length of
thy days, and without whom no true happiness can be had. Many there be
that count this but a low thing; they desire to soar aloft, to fly into
new notions, and to be broaching of new opinions, not counting
themselves happy, except they can throw some new-found fangle, to be
applauded for, among their novel-hearers. But fly thou to Christ for
life; and that thou mayest so do, remember well thy sins, and the
judgment and wrath of God; and know also that he is merciful, but at
mercy none can come, but through the cursed death Christ underwent. And
although some of the wanton professors of our age may blame thee for
poring so much upon thy sins, and the pollution of thy nature, yet know
that there is an advantage in it. There be some alive in the world,
who, though they count the nature and commission of sin the very evil
of evils, yet can say that the remembrance of how vile they are, and of
what evils they have committed, has been to them a soul-humbling, a
Christ-advancing, and a creature-emptying consideration. Though sin
made death bitter to Christ, yet sin makes Christ sweet to his. And
though none should sin, that grace might abound, yet where sin has
abounded, grace doth much more abound, not only as an act of God, but
also in the eye of faith.

A sight of the filth, and a sense of the guilt of sin, makes a pardon
to such a soul more than empty notion; and makes the mean through which
the pardon comes more to be desired than is either life or limb. This
is it that makes the sensible soul prize the Lord Jesus, while the
self-justiciary[32] laugheth him to scorn. This is it which makes the
awakened sinner cast away his own righteousness, while the
self-conceited one makes it his advocate with the Father.

Some, indeed, count their own doings the only darling of their soul,
while others cast it to the dogs. And why should a man cumber himself
with what is his, when the good of all that is in Christ is laid, and
to be laid out for him? Not that a believer casts off to do good, for
he knows that what good thing is done in faith and love, is acceptable
to God, and profitable to his neighbour. But this is it, he setteth not
his good deed against the judgment of God; he cometh not in his own
good. When he comes to God for forgiveness of sins, then he sees
nothing, knows nothing, mentions nothing as righteousness, but that
which Christ wrought out in the days of his flesh, and that only. But
how then is what he doth accepted of God? Verily as the duty of a son,
and as the work of one that is justified. We must therefore conclude
that there is acceptation, and acceptation: acceptation of the person,
and acceptation of his performance. Acceptation of the person may be
considered with respect to justification from the curse, and so
acceptation there can be none, but through the one offering of the body
of Jesus Christ once for all. Also the acceptation of a duty done by
such a person is, by virtue of the self-same offering, the person being
considered as standing just through Christ before God. And the reason
why a justified person must have his duties accepted the same way, as
is his person, is because justifying righteousness sets not the person
free from sin, save only in the sight of God and conscience; he
remaineth still infirm in himself, and standeth still in need of the
fresh and continual application of the merits of the Lord Jesus, which
also the soul receiveth by virtue of Christ’s intercession. I speak now
of acceptation with reference to the justice of the law, and the
judgment of God upon person or work, according to the self-same law.
For so they both must be accepted through the self-same Mediator, or
they cannot be accepted at all. Nor is it a thing to be wondered at,
that a man should stand just in the sight of God, when polluted and
defiled in his own sight. He stands just before God in the justice of
his Son, upon whom God looks, and for whose sake he accepts him. May
not a scabbed, mangy man, a man all over-run with blains and blotches,
be yet made beautiful to the view of a beholder, through the silken,
silver, golden garment that may be put upon him, and may cover all his
flesh? Why, the righteousness of Christ is not only unto but upon all
them that believe (Rom 3:22). And whoso considers the parable of the
wretched infant, shall find, that before it was washed with water it
was wrapped up or covered, as it was found, in its blood, in and with
the skirt of his garment that found it in its filth. And then he washed
it with water, and then he sanctified it by the anointing oil of the
Spirit of God (Eze 16:8,9). I speak thus to thee, Christian reader,
partly because in the faith of these things is thy life; and because I
would yet enforce the exhortation upon thee with the reason and the
amplification thereof, to wit, to put thee upon trusting in the Lord
through the encouragement that thou hast in redeeming mercy so to do.

Some may say, Will God see that which is not? and will he judge a man
just that is a sinner? But I will answer, The man that had the rainbow
about his head, was to look on, or be looked upon, while he shone like
a jasper and a sardix-stone (Rev 4:3). The blood of the paschal lamb
was to be looked upon by him that came to destroy the land of Egypt in
their firstborn (Exo 12:13). I add, The rainbow that God gave to Noah
for a token that he would no more destroy the earth with the waters of
the flood, was to be looked upon, that God might remember to show mercy
to his people (Gen 9:8-17). Now all these meet in the man Christ Jesus,
who is the only one, for the sake of whom the sinner that believeth in
him stands acquitted in the sight of God. His is the blood, he is the
prince, that is more than the token of the covenant: nor do all the
colours in the rainbow appear so beautiful in the eyes of man, as does
the garment of Christ; which is from his loins, even upward, and from
his loins, even downward, in the eyes of the God of heaven (Eze
1:27,28). And wilt thou say these are things that are not? Also, he can
legally judge a man just, that is a sinner. Do but admit of a diverse
consideration, and God will so consider of that sinner which he
justifieth, in despite of all the teeth in thy proud mouth! ‘He
justifieth the ungodly’ (Rom 4:5). Not that were, but that are such
now, in the judgment and verdict of the law, might deal with them in
their own persons as men (Rom 5:5-10). He will then consider them in
his Son; in, and under the skirt of his Son. He will consider them as
washed in the blood of his Son, and will also consider ‘that in him is
no sin,’ and so he will deal with them. ‘We know that he was manifested
to take away our sins, and in him is no sin’ (1 John 3:5).

What though I have broke a thousand pound in my creditor’s debt—yet if
another will discharge the whole freely, what has the law to do with me
as to that? Or what if I cannot but live upon the spend all my days,
yet if my friend will always supply my need, and, through his bounty,
keep me from writ, bailiff, or jail, is it not well for me? Yea, what
if what I can get shall be laid up for me for hereafter, and that my
friend, so long as there is death or danger in the way, will himself
secure me, and bear my charges to the world’s end; may I not accept
thereof, and be thankful? Blessed be God for Jesus Christ! I believe he
is more than all this to me. ‘In the Lord shall all the seed of Israel
be justified, and shall glory’ (Isa 45:25). I know similitudes will not
hold in all things; but we that believe are set free from the curse of
the law by another man’s obedience. For ‘by the obedience of one shall
many be made righteous’ (Rom 5:19). Let then the believer, as was said,
study and pray, and read God’s Word continually, for the sake of the
glory of this truth, that it may be made more his own, and that his
conscience may be more and more settled in the power and glory
thereof.[33]

Fourth. As the Christian should most labour to get into the power and
glory of this doctrine, so let him see that he holds it fast. This
doctrine is foreign to flesh and blood; it is not earthly, but from
heaven (Matt 16:17). It is with many that begin with this doctrine, as
it is with boys that go to the Latin school; they learn till they have
learned the grounds of their grammar, and then go home and forget all.
How have many, that as to the grounds of Christian religion, one would
think, had been well taught, yet not taking such heed thereto as they
should, they have let slip all, and their hearts have been filled with
the world again, or else have drunk in some opinion that has been
diametrically opposite to what they professed of the truth before (Heb
2:1-4). Wherefore hast thou anything of the truth of Christ in thy
heart? ‘Hold that fast, that no man take thy crown’ (Rev 3:11). Yea
‘grow in grace, and in the knowledge of our Lord and Saviour Jesus
Christ’ (2 Peter 3:18).

He that will retain and hold fast the doctrine of redemption, and so by
that have, through faith, an inlet into all the abounding mercy of God,
must not deal in God’s matters with a slack hand. It is not enough for
them that would do so, to be content with sermons, family duties, and
other public assemblies for worship, but there must be a continual
exercise of the mind about these matters, and a labour of the soul to
retain them in their glory and sweetness; else they will, first as to
their excellency, then as to the very notion of them, slip from the
heart and be gone (Heb 2:1-3). Not that there is treachery or deceit
therein, but the deceit lies in the heart about them. He that will keep
water in a sieve, must use more than ordinary diligence. Our heart is
the leaking vessel; and ‘therefore we ought to give the more earnest
heed to the things which we have heard, lest at any time we should let
them slip.’

That this doctrine may remain with us, we must also mortify our carnal
reason: for that makes head against the truth thereof, and what can
foolishness do else? And the wisdom of this world, which is carnal
reason in its improvements, is foolishness with God (1 Cor 1:20-25). It
is not subject to the law of God, neither indeed can it be. It judges
this doctrine that we have been speaking of, foolishness; wherefore it
must be avoided, opposed and mortified, and the word of faith the more
carefully submitted to. ‘Trust in the Lord with all thine heart, and
lean not unto thine own understanding’ (Rom 3:5). See here, that
trusting in the Lord, and leaning to our own understanding, are
opposites; wherefore they must either be reconciled, or one quite
adhered unto, in a way of mortification of the other. Now, it is safest
in this matter to keep a continual guard upon our carnal powers; and to
give up ourselves to the conduct of our God, and in all our ways
acknowledge him, that he, not ourselves, may direct our paths (v 6). It
is a great thing for a man, when the Word and his reason clashes, then
to adhere to the Word, and let his reason fall to the ground. And this
indeed is Christianity in the practical part thereof. The Spirit of
Christ in the Word is to be hearkened unto, above all things (2 Cor
10:3-5).

There must also be a continual war maintained upon all the lusts of the
flesh, that they may not draw away the heart from the study and
delight, the love and faith, of the things that are hid in Christ (Isa
28:9). This, I say, must be done, else the heart cannot be at liberty
to wait upon the Lord without distraction, for the further
communications of himself in his Son, according to his blessed gospel
to us. Many Christians are lean in their faith and too barren in their
lives, and all for want of being diligent here. Wherefore having faith
in this blessed Lord Jesus Christ, as has been afore discoursed; in the
next place, ‘giving all diligence, add to your faith, virtue; and to
virtue, knowledge; and to knowledge, temperance; and to temperance,
patience; and to patience, godliness; and to godliness, brotherly
kindness; and to brotherly kindness, charity. For if these things be in
you and abound, they make you that ye shall neither be barren nor
unfruitful in the knowledge of our Lord’ and Saviour ‘Jesus Christ’ (2
Peter 1:5-8). There is a method that the Holy Ghost has prescribed in
the Word, for them that hath faith to observe, and without the
observation thereof, though they indeed may be of the number of them
that shall be saved, yet they shall not have much, nor do much, for
Christ and his name, in this world. Now the unskilful, that are so in
the word of righteousness, finding this method, and not discerning to
whom it belongs, forthwith apply it to all; and forgetting that faith
must go before, they press them as duties preparatory to faith, or else
so call that which is not so; and so the blind leading of the blind,
both fall into the ditch, and are smothered. But do thou, O child of
God, distinguish, and keep faith and duty for justification of thy
person in the sight of God far asunder; also be sure to let faith go
before, and be always with thy Saviour, but add unto thy faith, virtue,
&c., not as though thy faith could not lay hold of Christ, unless
accompanied with these, but to show that thy faith is of the right
kind, as also for the emboldening of thee to an holy endeavour yet to
press further into his everlasting kingdom and his word; for he that
lacketh these things is blind, and cannot see afar off, and has
forgotten that he was purged from his old sins.

Fifth. That thou mayest keep steadfast to this doctrine take heed of
being offended, or of stumbling at the Word, because of the offensive
lives and conversations of some that are professors of the same. There
will be offences, and it is needful there should; yea, scandals and
heresies also, that they that are approved of God ‘may be made manifest
among you’ (1 Cor 11:19). There are many causes of the offensive lives
of them that profess this faith, some of which I will give a touch upon
here.

1. Many that adhere to, and profess this gospel, are short of the power
and glory of the things which they profess: now the word, the word
only, will not bring those that profess it into a conformity to it;
into a conformity in heart and life (1 Cor 4:18-20). Wherefore they
that know it only in word, live scandalous lives, to the reproach of
the faith, the emboldening of its enemies, the stumbling of the
ignorant, and grief of the godly, that are so indeed, and such must
bear their judgment in the next world.

2. This also flows from the wisdom of hell: the devil knows that the
faith of the gospel rightly professed, is, not only saving to those in
whom it is, but alluring unto beholders: wherefore that he may prevent
the beauteous lustre thereof, he sows his tares among God’s wheat, and
goes his way, that is, to the end those that stumble may not see what
he hath done, or whose are the tares indeed. Now by these the sunshine
of the faith of the true professors of the blessed gospel is clouded;
yea, and the world made believe, that such as the worst are, such are
the best; but there is never a barrel better herring,[34] but that the
whole lump of them are, in truth, a pack of knaves. Now has the devil
got the point aimed at, and has caused many to fall; but behold ye now
the good reward these tares shall have at the day of reward for their
doings. ‘As therefore the tares are gathered and burned in the fire, so
shall it be in the end of this world. The Son of man shall send forth
his angels, and they shall gather out of his kingdom all things that
offend, and them which do iniquity, and shall cast them into a furnace
of fire: there shall be wailing and gnashing of teeth’ (Mat 13:37-42).

3. It also happeneth, sometimes, through the anger and judgment of God
against sinners, that some of them truly gracious do fall, as David,
Peter, &c., the which is a great trial to the godly, a wound to the
persons fallen, and a judgment of God to the world. For since these
last would not be converted, nor made turn to God by the convincing
glory that has attended their faith in a holy and unblameable life
annexed, God has suffered them to fall, that they also might stumble
and fall, and be dashed in pieces by their vices. But thou, Christian
man, be not thou offended at any of these things; do thou look unto
Jesus, do thou look unto his Word, do thou live by faith, and think
much of thy latter end; do thou be base in thine own eyes, be humble
and tender, and pray to God always; do thou add to thy faith virtue,
and to virtue what else is mentioned; and ‘give diligence to make thy
calling and election sure; for if thou doest these things thou shalt
never fall: for so an entrance shall be ministered unto you abundantly,
into the everlasting kingdom of our Lord and Saviour Jesus Christ’ (2
Peter 1:10,11).

Sixth. If it be so, that there is so much mercy in the heart of God for
his people, and that Jesus his Son has by his blood made so living a
way for us that we might enjoy it, and the benefit of it for ever,
‘then let Israel hope’: for to that end is this goodness revealed: ‘Let
Israel hope in the Lord; for with the Lord there is mercy, and with him
is plenteous redemption.’ Hope! Who would not hope to enjoy life
eternal, that has an inheritance in the God of Israel? ‘Happy art thou,
O Israel, who is like unto thee, O people saved by the Lord, the shield
of thy help, and who is the sword of thy excellency?’ (Deut 33:29). Did
but the people of God see to what they are born, and how true the God
of truth will be to what by his Word they look for at his hands, they
would be above alway; they would be weary of life, of estates, of
relations; they would groan earnestly under all their enjoyments to be
with him, who is their life, their portion, and their glory for ever.
But we profess, and yet care not for dying; we profess, and yet long
not for the coming of the day of God; we profess the faith, and yet by
our whole life show to them that can see how little a measure of it we
have in our hearts. The Lord lead us more into the power of things;
then shall the virtues of him that has saved us, and called us out of
darkness into his marvellous light, and the savour of his good
knowledge, be made known to others far otherwise than it is. Amen.

Seventh. And lastly, Sinner, doth not all this discourse make thy heart
twitter after the mercy that is with God, and after the way that is
made by this plenteous redemption thereto? Methinks it should; yea,
thou couldst not do otherwise, didst thou but see thy condition: look
behind thee, take a view of the path thou hast trodden these many
years. Dost thou think that the way that thou art in will lead thee to
the strait gate, sinner? Ponder the path of thy feet with the greatest
seriousness, thy life lies upon it; what thinkest thou? But make no
answer till in the night, till thou art in the night-watches. ‘Commune
with your own heart upon your bed’ (Psa 4:4), and then say what thou
thinkest of, whether thou art going?

O that thou wert serious! Is not it a thing to be lamented, that
madness and folly should be in thy heart while thou livest, and after
that to go to the dead, when so much life stands before thee, and light
to see the way to it? (Eccl 9:3). Surely, men void of grace, and
possessed of carnal minds, must either think that sin is nothing, that
hell is easy, and that eternity is short; or else that whatever God has
said about the punishing of sinners, he will never do as he has said;
or that there is no sin, no God, no heaven, no hell, and so no good or
bad hereafter; or else they could not live as they do. But perhaps thou
presumest upon it, and sayest, I shall have peace, though I live so
sinful a life. Sinner, if this wicked thought be in thy heart, tell me
again, dost thou thus think in earnest? Canst thou imagine thou shalt
at the day of account out-face God, or make him believe thou wast what
thou wast not? or that when the gate of mercy is shut up in wrath, he
will at thy pleasure, and to the reversing of his own counsel, open it
again to thee? Why shall thy deceived heart turn thee aside, that thou
canst not deliver thy soul, ‘nor say, Is there not a lie in my right
hand?’ (Isa 44:20).

FOOTNOTES:


[1] The titles to the Psalms have puzzled all the commentators. Bunyan
follows Luther; who adds, that the title to the Psalms of Degrees does
not pertain to any doctrine, but only to the ceremony of the singers.
Ainsworth applies it to the place or tone of voice of the singers, or
to a special excellency of the Psalm. Calmet and Bishop Horsley
consider that the title refers to the progress of the soul towards
eternal felicity, ascending by degrees. Watford imagines that these
Psalms were written or selected to be sung on the ascent of the Jews
from the captivity in Babylon. Luther wisely concludes that the
Christian has only to do with the brief and very notable doctrine
contained in these fifteen steps or degrees.—Ed.

[2] ‘The hither,’ or nearest end; now obsolete.—Ed.

[3] When Diabolus, in the Holy War, marched against Mansoul, his
infernal drum affrighted the backsliding Mansoul with its roaring.
‘This, to speak truth, was amazingly hideous to hear; it frighted all
men seven miles round.’ This drum was beat every night, and ‘when the
drum did go, behold darkness and sorrow over Mansoul; the light was
darkened in the heaven thereof, no noise was ever heard upon earth more
terrible; Mansoul trembled, and looked to be swallowed up.’ This awful
alarm—this terrible drum—is a want of a good hope through faith, which
purifieth the heart.—Ed.

[4] How comforting is that declaration of the Holy Spirit, ‘For now we
see through a glass darkly, but then face to face’! however we may have
had a glimpse of glory to strengthen us in the way. This revelation was
through one who had been ‘caught up into paradise,’ and who had
‘abundance of revelations,’ so great that it was needful for him to
have ‘a thorn in the flesh,’ to keep him humble. Blessed is Israel’s
‘Hope’ of happiness, inconceivable and eternal.—Ed.

[5] See the marginal reading to this text.—Ed.

[6] Ecclesiastical writers, previous to Bunyan’s time, made an
hierarchy of nine orders of celestial spirits, viz., seraphim,
cherubim, thrones, dominions, virtues, powers, principalities,
archangels, and angels; agreeing with Bunyan as to the angels being the
lowest order in these celestial hierarchies. The angels are ministering
spirits. May not the glorified saints become angels? Who was that angel
who said to John, ‘I and thy fellow-servant, and of thy brethren the
prophets’ (Rev 22:9).—Ed.

[7] This is a striking illustration. Fear ‘makes us question our right
to the world to come,’ and nails us to the earth; but it is sin which
clenches the nail, and makes us cry, O wretched man that I am! who can
deliver me? Poor Bunyan, in his Grace Abounding, mournfully illustrates
this fact.—Ed.

[8] In Bunyan’s days, persecution for conscience sake was more
extensive under the Protestant Church of England than it was even in
the fiery days of Mary. Tens of thousands fled to seek an asylum among
savages in America, who were not permitted to live among men worse than
savages in England. Thousands were immured in prisons, where many
hundreds perished, and with those who suffered a violent death received
the crown of martyrdom. Even now they that will live godly in Christ
Jesus, must submit to taunts, jeers, and reproaches. May we forget not
the Saviour’s comforting declaration, ‘Blessed are you when persecuted,
reviled, and spoken against falsely for my sake.’—Ed.

[9] This is the language of an eye-witness, and not a theory. Our
author had associated with every man in jail, whose bitter suffering,
and that of their families, tried the faith and patience of the saints,
and winnowed the church of formal professors.—Ed.

[10] Often have God’s saints rejoiced in tribulation, and, like
Stephen, when put to death with excruciating torments, have prayed for
their enemies. Bunyan’s fear was, when threatened to be hung for
preaching Christ, that he should make but ‘a scrabbling shift to
clamber up the ladder.’ He was, however, comforted with the hope that
his dying speech might be blessed to some of the spectators.—Grace
Abounding, Nos. 334, 335.—Ed.

[11] How forcibly does this remind us of the escape of the poor
doubting pilgrims from the castle of Giant Despair. The outer gate,
like that of the prison in which Peter was confined, was of iron (Acts
12:10). But Peter had a heavenly messenger as his guide, and faith was
in lively exercise, so that ‘the gate opened to them of his own
accord.’ ‘God cut the gates of iron in sunder’ (Psa 107:16). The
pilgrims lay for four days under dreadful sufferings, bordering on
black despair. He had overlooked or laid by the ‘key that doth go too
hard’; prayer brought it to his recollection, and he cried out, ‘What a
fool am I thus to be in a stinking dungeon, when I may as well walk at
liberty.’ He recollected the ‘key called promise,’ which will open ALL
the gates in Doubting Castle; and although the lock of that iron gate
went damnable hard, yet the key did open it, and the prisoners escaped;
see Grace Abounding, Nos 261-263. Fellow-pilgrims ‘look not over,’ nor
‘lay by,’ those keys that ‘go too hard,’ the prayerful use of which may
save us much bitter dejection and gloomy doubts.—Ed.

[12] The murder of Sir E. Godfrey, and the fears of a Popish plot,
greatly alarmed the country at this time. The recollection of the
frightful atrocities committed by the Papists upon the unoffending and
unarmed Protestants in Ireland, led to the fears which are here so
forcibly, but naturally, expressed. Although we are here directed to
the sole ground of hope in the spiritual warfare, yet doubtless, in
temporal things, Bunyan felt the necessity of human agency. Had he
lived to witness the punishment inflicted on these murderers by William
III, he would have owned with gratitude the services rendered to the
nation by that warlike king and his brave parliament.—Ed.

[13] How infinite is the condescension of Jehovah to enter into such a
relationship with every member of his mystical body, the church. ‘Thy
Maker is thy husband, the Lord of Hosts is his name’ (Isa 14:5). Surely
it hath not entered into the heart of man to conceive the riches of
that endowment, the magnificence of that estate.—Ed.

[14] Beware lest an evil heart, and Satan’s devices, lead us to
idolatry. All our ideas of God must be formed and governed by his
revelation of himself in his Word.—Ed.

[15] Gospellers was the nick-name for those who loved the gospel at the
Reformation, as Puritan or Methodist in a later age.—Ed.

[16] These are solemn and bitter truths. While the public assembly is
at times the gate of heaven to the soul, sincerity is better evidenced
by heart-wrestling with God in private. No duty draws down such
blessings from heaven, nor has greater opposition from Satan, than
earnest closet prayer. While it humbles the soul before God, it excites
our zeal in good works and a heavenly conduct towards man.—Ed.

[17] ‘For whom the Lord loveth, he chasteneth, and scourgeth every son
whom he receiveth’ (Heb 12:6,7).—Ed.

[18] In Popish times, the poor wretchedly and lazily depended upon the
alms of the rich, which were especially bestowed at a funeral, to buy
their prayers for the repose of the soul; and at wedding, for a
blessing on the newly-married couple. Happily for them they are now
taught, by gospel light, to depend, under God, upon their honest
exertions to produce the means of existence and enjoyment, as the most
valuable class of society.—Ed.

[19] Bunyan had felt all this. ‘Alas!’ says he, ‘I could neither hear
Christ, nor see him, nor feel him, nor savour any of his things; I was
driven with a tempest, my heart would be unclean, the Canaanites would
come into the land.’—Grace Abounding, No. 78.—Ed.

[20] See 2 Samuel 2:23, 3:27. To smite under the fifth rib is to give a
mortal blow.—Ed.

[21] Human laws we must obey, unless they infringe upon the prerogative
of God and upon conscience; to such we must refuse obedience, and count
it an honour to suffer as Daniel and the Hebrew youths. These laws we
may strive to get repealed or amended; but the laws of God are
immutable and eternal—they must be obeyed, or we perish.—Ed.

[22] How striking an exemplification is this of our utter helplessness
and the unbounded love of God. O my soul, it is impossible to number or
recollect all his mercies, but take heed lest thou forget them all.—Ed.

[23] The reader will easily understand this passage if he considers
‘these folks’ to mean those who were deterred from making a public
profession of faith, by the fear of ‘the enemies,’ or persecutors,
properly called the devil’s scarecrows. ‘Today,’ refers to the time in
which this encouraging treatise was written. Then persecutors and
informers were let loose upon the churches, like a swarm of locusts.
Many folks were terrified, and much defection prevailed. But for such a
time God prepared Bunyan, Baxter, Owen, Howe, and many others of equal
piety. Thus, when the enemy cometh in like a flood, the Spirit of the
Lord shall lift up a standard against him.—Ed.

[24] The word ‘virtuous’ is now very rarely used in this sense; it
means, ‘efficacious by inherent qualities,’ or having great or powerful
properties, as, ‘By virtue of our Lord’s intercession’; see Imperial
Dictionary.—Ed.

[25] ‘Tang’; a strong sense, flavour, or relish.—Ed.

[26] ‘O the unthought of imaginations, frights, fears, and terrors that
are affected by a thorough application of guilt, yielded to
desperation! This is the man that hath his dwelling among the
tombs.’—Bunyan’s experience in Grace Abounding, No. 185.—Ed.

[27] This is not merely an exhortation to diligence in the Christian
calling, but it is meant to convey to all the certain fact, that the
prayer of faith in the merits of the Redeemer will and must be followed
by renewed speed in running the race that is set before us.—Ed.

[28] There is something about the word blood at which the mind recoils,
as if intended to impress upon us the evils of sin and its awful
punishment—the death, spiritual and eternal, of the sinner. ‘Without
shedding of blood is no remission.’ Blessed are those who were in
Christ when his precious blood was shed as an atoning sacrifice.—Ed.

[29] See the character of Ignorance in the Pilgrim’s Progress.—Ed.

[30] The words are, ‘In the name of God, gracious and merciful,’ before
each of the 114 chapters of which Alcoran consists.—Ed.

[31] No service on the part of those who are out of Christ, can be
accepted (Prov 15:8). We are accepted IN the Beloved (Eph 1:6).—Ed.

[32] One who justifies himself; the self-righteous. The word is only
used by religious writers, and never now.—Ed.

[33] What is this to me, O law, that thou accusest me, and sayest that
I have committed many sins? Indeed, I grant that I have committed many
sins, yea, and still do commit sins daily without number. This toucheth
me nothing. Thou talkest to me in vain. I am dead unto thee.—Luther. In
the person of his Surety, the believer has died, and paid the penalty
of the law. It can have no claim on him.—Ed.

[34] A proverbial saying, which means that all are alike, ‘there is no
one barrel better than another, the whole cargo is bad.’—Ed.



I WILL PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO-

OR,

A DISCOURSE TOUCHING PRAYER;

WHEREIN IS BRIEFLY DISCOVERED,

1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS
TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO.

WRITTEN IN PRISON, 1662. PUBLISHED, 1663.


“For we know not what we should pray for as we ought:—the
Spirit—helpeth our infirmities” (Rom 8:26).

ADVERTISEMENT BY THE EDITOR.


There is no subject of more solemn importance to human happiness than
prayer. It is the only medium of intercourse with heaven. “It is that
language wherein a creature holds correspondence with his Creator; and
wherein the soul of a saint gets near to God, is entertained with great
delight, and, as it were, dwells with his heavenly Father.”1 God, when
manifest in the flesh, hath given us a solemn, sweeping declaration,
embracing all prayer—private, social, and public—at all times and
seasons, from the creation to the final consummation of all things—“God
is a Spirit, and they that worship him MUST WORSHIP HIM IN SPIRIT AND
IN TRUTH” (John 4:24).

The great enemy of souls, aided by the perverse state of the human
mind, has exhausted his ingenuity and malice to prevent the exercise of
this holy and delightful duty. His most successful effort has been to
keep the soul in that fatal lethargy, or death unto holiness, and
consequently unto prayer, into which it is plunged by Adam’s
transgression. Bunyan has some striking illustrations of Satan’s
devices to stifle prayer, in his history of the Holy War. When the
troops of Emmanuel besiege Mansoul, their great effort was to gain
“eargate” as a chief entrance to Mansoul, and at that important gate
there were placed, by order of Diabolous, “the Lord Will-be-will, who
made one old Mr. Prejudice, an angry and ill-conditioned fellow,
captain of that ward, and put under his power sixty men called Deafmen
to keep it,” and these were arrayed in the most excellent armour of
Diabolous, “A DUMB AND PRAYERLESS SPIRIT.” Nothing but the irresistible
power of Emmanuel could have overcome these obstacles. He conquers and
reigns supreme, and Mansoul becomes happy; prayer without ceasing
enables the new-born man to breathe the celestial atmosphere. At length
Carnal Security interrupts and mars this happiness. The Redeemer
gradually withdraws. Satan assaults the soul with armies of doubts,
and, to prevent prayer, Diabolous “lands up Mouthgate with dirt.”2
Various efforts are made to send petitions, but the messengers make no
impression, until, in the extremity of the soul’s distress, two
acceptable messengers are found, not dwelling in palaces, but in “a
very mean cottage,”3 their names were “Desires Awake and Wet Eyes,”
illustrating the inspired words, “Thus saith the High and lofty One
that inhabiteth eternity, whose name is holy: I dwell—with him—that is
of a contrite and humble spirit” (Isa 57:15). By this we are taught the
utter worthlessness of depending upon the prayers of saints on earth,
or the glorified spirits of heaven. Our own prayers alone are availing.
Our own “Desires-awake” and “Wet-eyes,” our own aspirations after God,
our own deep repentance and sense of utter helplessness drives us to
the Saviour, through whom ALONE we can find access and adoption into
the family of our Father who is in heaven.

The soul that communes with God attains an aptitude in prayer which no
human learning can give; devotional expressions become familiar; the
Spirit of adoption leads them with deep solemnity to approach the
Infinite Eternal as a father. Private prayer is so essentially
spiritual that it cannot be reduced to writing. “A man that truly prays
one prayer, shall after that never be able to express with his mouth,
or pen the unutterable desires, sense, affection, and longing that went
to God in that prayer”. Prayer leads to “pure religion and undefiled,”
“to visit the fatherless and widows in their affliction,” and to
preserve us “unspotted from the world” (James 1:27). Blessed indeed are
those who enjoy an abiding sense of the Divine presence; the
Christian’s divine life may be measured by his being able to “pray
without ceasing,” to “seek God’s face continually.” Men ought “always
to pray,” and to “continue in prayer.” This does not consist in
perpetually repeating any form of prayer, but in that devotional frame
of mind which enables the soul to say, “For me to live is Christ.” When
David was compassed about with the sorrows of hell, he at once
ejaculates, “O Lord, I beseech thee deliver my soul.” When the
disciples were in danger they did not recite the Lord’s Prayer, or any
other form, but at once cried, “Lord, save us, we perish.” Bunyan,
speaking of private prayer, keenly inquires, will God not hear thee
“except thou comest before him with some eloquent oration?” “It is not,
as many take it to be, even a few babbling, prating, complimentary
expressions, but a sensible feeling in the heart.” Sincerity and a
dependence upon the mediatorial office of Christ is all that God
requires. “The Lord is nigh unto all them that call upon him—IN TRUTH”
(Psa 145:18). In all that related to the individual approach of the
spirit to its heavenly Father, our pious author offended not; but
having enjoyed communion with God, he was, as all Christians are,
desirous of communion with the saints on earth, and in choosing the
forms of public worship, he gave great offence to many by rejecting the
Book of Common Prayer.

To compel or to bribe persons to attend religious services is
unjustifiable, and naturally produces hypocrisy and persecution. So it
was with the decree of King Darius, (Dan 6); and so it has ever been
with any royal or parliamentary interference with Christian liberty.
“Who art thou that judgest another man’s servant? to his own master he
standeth or falleth” (Rom 14:4). “EVERY ONE of us shall give account of
himself to God” (Rom 14:12). All the solemnities of the day of judgment
point not merely to the right, but to the necessity of private decision
on all questions of faith, worship, and conduct, guided solely by the
volume of inspiration. Mansoul, in its regenerate state, is the temple
which the Creator has chosen for his worship; and it is infinitely more
glorious than earthly edifices, which crumble into dust, while God’s
temples will be ever glorious as eternity rolls on.

Bunyan, to the sixteenth year of his age, had, when he attended public
worship, listened to the Book of Common Prayer. At that time an Act of
Parliament prohibited its use under severe and unjust penalties, and
ordered the services to be conducted by the rules of a directory. In
this an outline is given of public thanksgivings, confessions, and
petitions; but no form of prayer. In the preface the Puritans record
their opinion, that the Liturgy of the Church of England,
notwithstanding all the pains and religious intentions of its
compilers, hath proved an offence; unprofitable ceremonies hath
occasioned much mischief; its estimation hath been raised by prelates,
as if there were no other way of worship; making it an idol to the
ignorant and superstitious, a matter of endless strife, and of
increasing an idle ministry. Bunyan had weighed these observations, and
recollected his former ignorance and superstition, when he counted all
things holy connected with the outward forms, and did “very devoutly
say and sing as others did.”4 But when he arose from the long and dread
conflict with sin, and entered upon his Christian life, he decidedly
preferred emancipation from forms of prayer, and treated them with
great severity. He considered that the most essential qualification for
the Christian ministry is the gift of prayer. Upon this subject learned
and pious men have differed; but the opinions of one so eminently
pious, and so well-taught in the Scriptures, are worthy of our careful
investigation. Great allowances must be made for all that appears harsh
in language, because urbanity was not the fashion of that day in
religious controversy. He had been most cruelly imprisoned, with
threats of transportation, and even an ignominious death, for refusing
conformity to the Book of Common Prayer. Being conscientiously and
prayerfully decided in his judgment, he set all these threats at
defiance, and boldly, at the risk of his life, published this treatise,
while yet a prisoner in Bedford jail; and it is a clear, concise, and
scriptural discourse, setting forth his views upon this most important
subject.

Any preconceived form would have fettered Bunyan’s free spirit; he was
a giant in prayer, and commanded the deepest reverence while leading
the public devotions of the largest congregations. The great question
as to public prayer is whether the minister should, relying upon Divine
assistance, offer up prayer to God in the Saviour’s name, immediately
conceived under a sense of His presence; or whether it is better, as it
is certainly easier, to read a form of prayer, from time to time,
skillfully arranged, and with every regard to beauty of language? Which
of these modes is most in accordance with the directions of the Sacred
Scriptures, and most likely to be attended with spiritual benefit to
the assembled church? Surely this inquiry does not involve the charge
of schism or heresy upon either party. “Let every man be fully
persuaded in his own mind.” Nor should such differences lead us to
despise each other. Let our first inquiry be, whether the Saviour
intended a fixed form of prayer? And if so, did he give His church any
other than that most beautiful and comprehensive form called the Lord’s
Prayer? And did he license any one, and if so, who, to alter, add to,
or diminish from it? On the other hand, should we conclude that “We
know not what we should pray for as we ought, only as the Spirit
helpeth our infirmities,” then must we rely, as Bunyan did, upon the
promised aid of that gracious Spirit. Blessed, indeed, are those whose
intercourse with heaven sheds an influence on their whole conduct,
gives them abundance of well-arranged words in praying with their
families and with the sick or dejected, and—whose lives prove that they
have been with Jesus, and are taught by him, or who, in Scripture
language, “pray with the spirit and with the understanding also.”

GEO. OFFOR.

ON PRAYING IN THE SPIRIT.


“I WILL PRAY WITH THE SPIRIT, AND I WILL PRAY WITH THE UNDERSTANDING
ALSO”—(I Cor 14:15).

PRAYER is an ORDINANCE of God, and that to be used both in public and
private; yea, such an ordinance as brings those that have the spirit of
supplication into great familiarity with God; and is also so prevalent
in action, that it getteth of God, both for the person that prayeth,
and for them that are prayed for, great things.5 It is the opener of
the heart of God, and a means by which the soul, though empty, is
filled. By prayer the Christian can open his heart to God, as to a
friend, and obtain fresh testimony of God’s friendship to him. I might
spend many words in distinguishing between public and private prayer;
as also between that in the heart, and that with the vocal voice.
Something also might be spoken to distinguish between the gifts and
graces of prayer; but eschewing this method, my business shall be at
this time only to show you the very heart of prayer, without which, all
your lifting up, both of hands, and eyes, and voices, will be to no
purpose at all. “I will pray with the Spirit.”

The method that I shall go on in at this time shall be, FIRST. To show
you what true prayer is. SECOND. To show you what it is to pray with
the Spirit. THIRD. What it is to pray with the Spirit and understanding
also. And so, FOURTHLY. To make some short use and application of what
shall be spoken.

WHAT PRAYER IS.


FIRST, What [true] prayer is. Prayer is a sincere, sensible,
affectionate pouring out of the heart or soul to God, through Christ,
in the strength and assistance of the Holy Spirit, for such things as
God hath promised, or according to the Word, for the good of the
church, with submission, in faith, to the will of God.

In this description are these seven things. First, It is a sincere;
Second, A sensible; Third, An affectionate, pouring out of the soul to
God, through Christ; Fourth, By the strength or assistance of the
Spirit; Fifth, For such things as God hath promised, or, according to
his word; Sixth, For the good of the church; Seventh, With submission
in faith to the will of God.

First. For the first of these, it is a SINCERE pouring out of the soul
to God. Sincerity is such a grace as runs through all the graces of God
in us, and through all the actings of a Christian, and hath the sway in
them too, or else their actings are not any thing regarded of God, and
so of and in prayer, of which particularly David speaks, when he
mentions prayer. “I cried unto him,” the Lord “with my mouth, and he
was extolled with my tongue. If I regard iniquity in my heart, the Lord
will not hear” my prayer (Psa 66:17,18). Part of the exercise of prayer
is sincerity, without which God looks not upon it as prayer in a good
sense (Psa 16:1-4). Then “ye shall seek me and find me, when ye shall
search for me with all your heart” (Jer 29:12-13). The want of this
made the Lord reject their prayers in Hosea 7:14, where he saith, “They
have not cried unto me with their heart,” that is, in sincerity, “when
they howled upon their beds.” But for a pretence, for a show in
hypocrisy, to be seen of men, and applauded for the same, they prayed.
Sincerity was that which Christ commended in Nathaniel, when he was
under the fig tree. “Behold, an Israelite indeed, in whom is no guile.”
Probably this good man was pouring out of his soul to God in prayer
under the fig tree, and that in a sincere and unfeigned spirit before
the Lord. The prayer that hath this in it as one of the principal
ingredients, is the prayer that God looks at. Thus, “The prayer of the
upright is his delight” (Prov 15:8).

And why must sincerity be one of the essentials of prayer which is
accepted of God, but because sincerity carries the soul in all
simplicity to open its heart to God, and to tell him the case plainly,
without equivocation; to condemn itself plainly, without dissembling;
to cry to God heartily, without complimenting. “I have surely heard
Ephraim bemoaning himself thus; Thou has chastised me, and I was
chastised, as a bullock unaccustomed to the yoke” (Jer 31:18).
Sincerity is the same in a corner alone, as it is before the face of
the world. It knows not how to wear two vizards, one for an appearance
before men, and another for a short snatch in a corner; but it must
have God, and be with him in the duty of prayer. It is not lip-labour
that it doth regard, for it is the heart that God looks at, and that
which sincerity looks at, and that which prayer comes from, if it be
that prayer which is accompanied with sincerity.

Second. It is a sincere and SENSIBLE pouring out of the heart or soul.
It is not, as many take it to be, even a few babbling, prating,
complimentary expressions, but a sensible feeling there is in the
heart. Prayer hath in it a sensibleness of diverse things; sometimes
sense of sin, sometimes of mercy received, sometimes of the readiness
of God to give mercy, &c.

1. A sense of the want of mercy, by reason of the danger of sin. The
soul, I say, feels, and from feeling sighs, groans, and breaks at the
heart. For right prayer bubbleth out of the heart when it is
overpressed with grief and bitterness, as blood is forced out of the
flesh by reason of some heavy burden that lieth upon it (I Sam 1:10;
Psa 69:3). David roars, cries, weeps, faints at heart, fails at the
eyes, loseth his moisture, &c., (Psa 38:8-10). Hezekiah mourns like a
dove (Isa 38:14). Ephraim bemoans himself (Jer 31:18). Peter weeps
bitterly (Matt 26:75). Christ hath strong cryings and tears (Heb 5:7).
And all this from a sense of the justice of God, the guilt of sin, the
pains of hell and destruction. “The sorrows of death compassed me, and
the pains of hell gat hold upon me: I found trouble and sorrow.” Then
cried I unto the Lord (Psa 116:3,4). And in another place, “My sore ran
in the night” (Psa 77:2). Again, “I am bowed down greatly; I go
mourning all the day long” (Psa 38:6). In all these instances, and in
hundreds more that might be named, you may see that prayer carrieth in
it a sensible feeling disposition, and that first from a sense of sin.

2. Sometimes there is a sweet sense of mercy received; encouraging,
comforting, strengthening, enlivening, enlightening mercy, &c. Thus
David pours out his soul, to bless, and praise, and admire the great
God for his loving-kindness to such poor vile wretches. “Bless the
Lord, O my soul; and all that is within me bless his holy name. Bless
the Lord, O my soul, and forget not all his benefits.6 Who forgiveth
all thine iniquities, who healeth all thy diseases; who redeemeth thy
life from destruction; who crowneth thee with loving-kindness and
tender mercies; who satisfieth thy mouth with good things, so that thy
youth is renewed like the eagle’s” (Psa 103:1-5). And thus is the
prayer of saints sometimes turned into praise and thanksgiving, and yet
are prayers still. This is a mystery; God’s people pray with their
praises, as it is written, “Be careful for nothing, but in every thing
by prayer, and supplication, with thanksgiving, let your request be
made known unto God” (Phil 4:6). A sensible thanksgiving, for mercies
received, is a mighty prayer in the sight of God; it prevails with him
unspeakably.

3. In prayer there is sometimes in the soul a sense of mercy to be
received. This again sets the soul all on a flame. “Thou, O lord of
hosts,” saith David, “hast revealed to thy servant, saying I will build
thee an house; therefore hath thy servant found in his heart to
pray—unto thee” (II Sam 7:27). This provoked Jacob, David, Daniel, with
others—even a sense of mercies to be received—which caused them, not by
fits and starts, nor yet in a foolish frothy way, to babble over a few
words written in a paper; but mightily, fervently, and continually, to
groan out their conditions before the Lord, as being sensible,
sensible, I say, of their wants, their misery, and the willingness of
God to show mercy (Gen 32:10,11; Dan 9:3,4).

A good sense of sin, and the wrath of God, with some encouragement from
God to come unto him, is a better Common-prayer-book than that which is
taken out of the Papistical mass-book,7 being the scraps and fragments
of the devices of some popes, some friars, and I wot not what.

Third. Prayer is a sincere, sensible, and an AFFECTIONATE pouring out
of the soul to God. O! the heat, strength, life, vigour, and affection,
that is in right prayer! “As the hart panteth after the water-brooks,
so panteth my soul after thee, O God” (Psa 42:1). “I have longed after
thy precepts” (Psa 119:40). “I have longed for thy salvation” (ver
174). “My soul longeth, yea, even fainteth, for the courts of the Lord;
my heart and my flesh crieth out for the living God” (Psa 84:2). “My
soul breaketh for the longing that it hath unto thy judgments at all
times” (Psa 119:20). Mark ye here, “My soul longeth,” it longeth, it
longeth, &c. O what affection is here discovered in prayer! The like
you have in Daniel. “O Lord, hear; O Lord, forgive; O Lord, hearken and
do; defer not, for thine own sake, O my God” (Dan 9:19). Every syllable
carrieth a mighty vehemency in it. This is called the fervent, or the
working prayer, by James. And so again, “And being in an agony, he
prayed more earnestly” (Luke 22:44). Or had his affections more and
more drawn out after God for his helping hand. O! How wide are the most
of men with their prayers from this prayer, that is, PRAYER in God’s
account! Alas! The greatest part of men make no conscience at all of
the duty; and as for them that do, it is to be feared that many of them
are very great strangers to a sincere, sensible, and affectionate
pouring out their hearts or souls to God; but even content themselves
with a little lip-labour and bodily exercise, mumbling over a few
imaginary prayers. When the affections are indeed engaged in prayer,
then, then the whole man is engaged, and that in such sort, that the
soul will spend itself to nothing, as it were, rather than it will go
without that good desired, even communion and solace with Christ. And
hence it is that the saints have spent their strengths, and lost their
lives, rather than go without the blessing (Psa 69:3; 38:9,10; Gen
32:24,26).

All this is too, too evident by the ignorance, profaneness, and spirit
of envy, that reign in the hearts of those men that are so hot for the
forms, and not the power of praying. Scarce one of forty among them
know what it is to be born again, to have communion with the Father
through the Son; to feel the power of grace sanctifying their hearts:
but for all their prayers, they still live cursed, drunken, whorish,
and abominable lives, full of malice, envy, deceit, persecuting of the
dear children of God. O what a dreadful after-clap is coming upon them!
which all their hypocritical assembling themselves together, with all
their prayers, shall never be able to help them against, or shelter
them from.

Again, It is a pouring out of the heart or soul. There is in prayer an
unbosoming of a man’s self, an opening of the heart to God, an
affectionate pouring out of the soul in requests, sighs, and groans.
“All my desire is before thee,” saith David, “and my groaning is not
hid from thee” (Psa 38:9). And again, “My soul thirsteth for God, for
the living God. When shall I come and appear before God? When I
remember these things, I pour out my soul in me” (Psa 42:2,4). Mark, “I
pour out my soul.” It is an expression signifying, that in prayer there
goeth the very life and whole strength to God. As in another place,
“Trust in him at all times; ye people,—pour out your heart before him”
(Psa 62:8). This is the prayer to which the promise is made, for the
delivering of a poor creature out of captivity and thralldom. “If from
thence thou shalt seek the Lord thy God, thou shalt find him, if thou
seek him with all thy heart and with all thy soul” (Deut 4:29).

Again, It is a pouring out of the heart or soul TO GOD. This showeth
also the excellency of the spirit of prayer. It is the great God to
which it retires. “When shall I come and appear before God?” And it
argueth, that the soul that thus prayeth indeed, sees an emptiness in
all things under heaven; that in God alone there is rest and
satisfaction for the soul. “Now she that is a widow indeed, and
desolate, trusteth in God” (I Tim 5:5). So saith David, “In thee, O
Lord, do I put my trust; let me never be put to confusion. Deliver me
in thy righteousness, and cause me to escape; incline thine ear to me,
and save me. Be thou my strong habitation, whereunto I may continually
resort:—for thou art my rock and my fortress; deliver me, O my God,—out
of the hand of the unrighteous and cruel man. For thou art my hope, O
Lord God, thou art my trust from my youth” (Psa 71:1-5). Many in a
wording way speak of God; but right prayer makes God his hope, stay,
and all. Right prayer sees nothing substantial, and worth the looking
after, but God. And that, as I said before, it doth in a sincere,
sensible, and affectionate way.

Again, It is a sincere, sensible, affectionate pouring out of the heart
or soul to God, THROUGH CHRIST. This through Christ must needs be
added, or else it is to be questioned, whether it be prayer, though in
appearance it be never so eminent or eloquent.

Christ is the way through whom the soul hath admittance to God, and
without whom it is impossible that so much as one desire should come
into the ears of the Lord of Sabaoth (John 14:6). “If ye shall ask
anything in my name”; “whatsoever ye shall ask the Father in my name, I
will do it” (John 14:13,14). This was Daniel’s way in praying for the
people of God; he did it in the name of Christ. “Now therefore, O our
God, hear the prayer of thy servant, and his supplications, and cause
thy face to shine upon thy sanctuary that is desolate, for the Lord’s
sake” (Dan 9:17). And so David, “For thy name’s sake,” that is, for thy
Christ’s sake, “pardon mine iniquity, for it is great” (Psa 25:11). But
now, it is not every one that maketh mention of Christ’s name in
prayer, that doth indeed, and in truth, effectually pray to God in the
name of Christ, or through him. This coming to God through Christ is
the hardest part that is found in prayer. A man may more easily be
sensible of his works, ay, and sincerely too desire mercy, and yet not
be able to come to God by Christ. That man that comes to God by Christ,
he must first have the knowledge of him; “for he that cometh to God,
must believe that he is” (Heb 11:6). And so he that comes to God
through Christ, must be enabled to know Christ. Lord, saith Moses,
“show me now thy way, that I may know thee” (Exo 33:13).

This Christ, none but the Father can reveal (Matt 11:27). And to come
through Christ, is for the soul to be enabled of God to shroud itself
under the shadow of the Lord Jesus, as a man shroudeth himself under a
thing for safeguard (Matt 16:16).8 Hence it is that David so often
terms Christ his shield, buckler, tower, fortress, rock of defence,
&c., (Psa 18:2; 27:1; 28:1). Not only because by him he overcame his
enemies, but because through him he found favour with God the Father.
And so he saith to Abraham, “Fear not, I am thy shield,” &c., (Gen
15:1). The man then that comes to God through Christ, must have faith,
by which he puts on Christ, and in him appears before God. Now he that
hath faith is born of God, born again, and so becomes one of the sons
of God; by virtue of which he is joined to Christ, and made a member of
him (John 3:5,7; 1:12). And therefore, secondly he, as a member of
Christ, comes to God; I say, as a member of him, so that God looks on
that man as a part of Christ, part of his body, flesh, and bones,
united to him by election, conversion, illumination, the Spirit being
conveyed into the heart of that poor man by God (Eph 5:30). So that now
he comes to God in Christ’s merits, in his blood, righteousness,
victory, intercession, and so stands before him, being “accepted in his
Beloved” (Eph 1:6). And because this poor creature is thus a member of
the Lord Jesus, and under this consideration hath admittance to come to
God; therefore, by virtue of this union also, is the Holy Spirit
conveyed into him, whereby he is able to pour out himself, to wit, his
soul, before God, with his audience. And this leads me to the next, or
fourth particular.

Fourth. Prayer is a sincere, sensible, affectionate, pouring out of the
heart or soul to God through Christ, by the strength or ASSISTANCE OF
THE SPIRIT. For these things do so depend one upon another, that it is
impossible that it should be prayer, without there be a joint
concurrence of them; for though it be never so famous, yet without
these things, it is only such prayer as is rejected of God. For without
a sincere, sensible, affectionate pouring out of the heart to God, it
is but lip-labour; and if it be not through Christ, it falleth far
short of ever sounding well in the ears of God. So also, if it be not
in the strength and assistance of the Spirit, it is but like the sons
of Aaron, offering with strange fire (Lev 10:1,2). But I shall speak
more to this under the second head; and therefore in the meantime, that
which is not petitioned through the teaching and assistance of the
Spirit, it is not possible that it should be “according to the will of
God” (Rom 8:26,27).

Fifth. Prayer is a sincere, sensible, affectionate pouring out of the
heart, or soul, to God, through Christ, in the strength and assistance
of the Spirit, FOR SUCH THINGS AS GOD HATH PROMISED, &c., (Matt 6:6-8).
Prayer it is, when it is within the compass of God’s Word; and it is
blasphemy, or at best vain babbling, when the petition is beside the
book. David therefore still in his prayer kept his eye on the Word of
God. “My soul,” saith he, “cleaveth to the dust; quicken me according
to thy word.” And again, “My soul melteth for heaviness, strengthen
thou me according unto thy word” (Psa 119:25-28; see also 41, 42, 58,
65, 74, 81, 82, 107, 147, 154, 169, 170). And, “remember thy word unto
thy servant, upon which thou hast caused me to hope” (ver 49). And
indeed the Holy Ghost doth not immediately quicken and stir up the
heart of the Christian without, but by, with, and through the Word, by
bringing that to the heart, and by opening of that, whereby the man is
provoked to go to the Lord, and to tell him how it is with him, and
also to argue, and supplicate, according to the Word; thus it was with
Daniel, that mighty prophet of the Lord. He understanding by books that
the captivity of the children of Israel was hard at an end; then,
according unto that word, he maketh his prayer to God. “I Daniel,”
saith he, “understood by books,” viz., the writings of Jeremiah, “the
number of the years whereof the word of the Lord came to Jeremiah,—that
he would accomplish seventy years in the desolations of Jerusalem. And
I set my face to the Lord God, to seek by prayer and supplications,
with fasting, and sackcloth, and ashes” (Dan 9:2,3). So that I say, as
the Spirit is the helper and the governor of the soul, when it prayeth
according to the will of God; so it guideth by and according to, the
Word of God and his promise. Hence it is that our Lord Jesus Christ
himself did make a stop, although his life lay at stake for it. I could
now pray to my Father, and he should give me more than twelve legions
of angels; but how then must the scripture be fulfilled that thus it
must be? (Matt 26:53,54). As who should say, Were there but a word for
it in the scripture, I should soon be out of the hands of mine enemies,
I should be helped by angels; but the scripture will not warrant this
kind of praying, for that saith otherwise. It is a praying then
according to the Word and promise. The Spirit by the Word must direct,
as well in the manner, as in the matter of prayer. “I will pray with
the Spirit, and I will pray with the understanding also” (I Cor 14:15).
But there is no understanding without the Word. For if they reject the
word of the Lord, “what wisdom is in them?” (Jer 8:9).

Sixth. FOR THE GOOD OF THE CHURCH. This clause reacheth in whatsoever
tendeth either to the honour of God, Christ’s advancement, or his
people’s benefit. For God, and Christ, and his people are so linked
together that if the good of the one be prayed for, to wit, the church,
the glory of God, and advancement of Christ, must needs be included.
For as Christ is in the Father, so the saints are in Christ; and he
that toucheth the saints, toucheth the apple of God’s eye; and
therefore pray for the peace of Jerusalem, and you pray for all that is
required of you. For Jerusalem will never be in perfect peace until she
be in heaven; and there is nothing that Christ doth more desire than to
have her there. That also is the place that God through Christ hath
given to her. He then that prayeth for the peace and good of Zion, or
the church, doth ask that in prayer which Christ hath purchased with
his blood; and also that which the Father hath given to him as the
price thereof. Now he that prayeth for this, must pray for abundance of
grace for the church, for help against all its temptations; that God
would let nothing be too hard for it; and that all things might work
together for its good, that God would keep them blameless and harmless,
the sons of God, to his glory, in the midst of a crooked and perverse
nation. And this is the substance of Christ’s own prayer in John 17.
And all Paul’s prayers did run that way, as one of his prayers doth
eminently show. “And this I pray, that your love may abound yet more
and more in knowledge, and in all judgment; that ye may approve things
that are excellent; that ye may be sincere, and without offence, till
the day of Christ. Being filled with the fruits of righteousness, which
are by Jesus Christ unto the glory and praise of God” (Phil 1:9-11).
But a short prayer, you see, and yet full of good desires for the
church, from the beginning to the end; that it may stand and go on, and
that in the most excellent frame of spirit, even without blame,
sincere, and without offence, until the day of Christ, let its
temptations or persecutions be what they will (Eph 1:16-21; 3:14-19;
Col 1:9-13).

Seventh. And because, as I said, prayer doth SUBMIT TO THE WILL OF GOD,
and say, Thy will be done, as Christ hath taught us (Matt 6:10);
therefore the people of the Lord in humility are to lay themselves and
their prayers, and all that they have, at the foot of their God, to be
disposed of by him as he in his heavenly wisdom seeth best. Yet not
doubting but God will answer the desire of his people that way that
shall be most for their advantage and his glory. When the saints
therefore do pray with submission to the will of God, it doth not argue
that they are to doubt or question God’s love and kindness to them. But
because they at all times are not so wise, but that sometimes Satan may
get that advantage of them, as to tempt them to pray for that which, if
they had it, would neither prove to God’s glory nor his people’s good.
“Yet this is the confidence that we have in him, that if we ask
anything according to his will, he heareth us; and if we know that he
hear us, whatsoever we ask, we know that we have the petitions that we
desired of him,” that is, we asking in the Spirit of grace and
supplication (I John 5:14,15). For, as I said before, that petition
that is not put up in and through the Spirit, it is not to be answered,
because it is beside the will of God. For the Spirit only knoweth that,
and so consequently knoweth how to pray according to that will of God.
“For what man knoweth the things of a man, save the spirit of man which
is in him? even so the things of God knoweth no man but the Spirit of
God” (I Cor 2:11). But more of this hereafter. Thus you see, first,
what prayer is. Now to proceed.

[WHAT IT IS TO PRAY WITH THE SPIRIT.]


SECOND. I will pray with the Spirit. Now to pray with the Spirit—for
that is the praying man, and none else, so as to be accepted of God—it
is for a man, as aforesaid, sincerely and sensibly, with affection, to
come to God through Christ, &c.; which sincere, sensible, and
affectionate coming must be by the working of God’s Spirit.

There is no man nor church in the world that can come to God in prayer,
but by the assistance of the Holy Spirit. “For through Christ we all
have access by one Spirit unto the Father” (Eph 2:18). Wherefore Paul
saith, “For we know not what we should pray for as we ought; but the
Spirit itself maketh intercession for us with groanings which cannot be
uttered. And he that searcheth the hearts, knoweth what is the mind of
the Spirit, because he maketh intercession for the saints according to
the will of God” (Rom 8:26,27). And because there is in this scripture
so full a discovery of the spirit of prayer, and of man’s inability to
pray without it; therefore I shall in a few words comment upon it.

“For we.” Consider first the person speaking, even Paul, and, in his
person, all the apostles. We apostles, we extraordinary officers, the
wise master-builders, that have some of us been caught up into paradise
(Rom 15:16; I Cor 3:10; II Cor 12:4). “We know not what we should pray
for.” Surely there is no man but will confess, that Paul and his
companions were as able to have done any work for God, as any pope or
proud prelate in the church of Rome, and could as well have made a
Common Prayer Book as those who at first composed this; as being not a
whit behind them either in grace or gifts.9

“For we know not what we should pray for.” We know not the matter of
the things for which we should pray, neither the object to whom we
pray, nor the medium by or through whom we pray; none of these things
know we, but by the help and assistance of the Spirit. Should we pray
for communion with God through Christ? should we pray for faith, for
justification by grace, and a truly sanctified heart? none of these
things know we. “For what man knoweth the things of a man, save the
spirit of man which is in him? even so the things of God knoweth no
man, but the Spirit of God” (I Cor 2:11). But here, alas! the apostles
speak of inward and spiritual things, which the world knows not (Isa
29:11).

Again, as they know not the matter, &c., of prayer, without the help of
the Spirit; so neither know they the manner thereof without the same;
and therefore he adds, “We know not what we should pray for as we
ought”; but the Spirit helpeth our infirmities, with sighs and groans
which cannot be uttered. Mark here, they could not so well and so fully
come off in the manner of performing this duty, as these in our days
think they can.

The apostles, when they were at the best, yea, when the Holy Ghost
assisted them, yet then they were fain to come off with sighs and
groans, falling short of expressing their mind, but with sighs and
groans which cannot be uttered.

But here now, the wise men of our days are so well skilled as that they
have both the manner and matter of their prayers at their finger-ends;
setting such a prayer for such a day, and that twenty years before it
comes. One for Christmas, another for Easter, and six days after that.
They have also bounded how many syllables must be said in every one of
them at their public exercises. For each saint’s day, also, they have
them ready for the generations yet unborn to say. They can tell you,
also, when you shall kneel, when you shall stand, when you should abide
in your seats, when you should go up into the chancel, and what you
should do when you come there. All which the apostles came short of, as
not being able to compose so profound a manner; and that for this
reason included in this scripture, because the fear of God tied them to
pray as they ought.

“For we know not what we should pray for as we ought.” Mark this, “as
we ought.” For the not thinking of this word, or at least the not
understanding it in the spirit and truth of it, hath occasioned these
men to devise, as Jeroboam did, another way of worship, both for matter
and manner, than is revealed in the Word of God (I Kings 12:26-33).
But, saith Paul, we must pray as we ought; and this WE cannot do by all
the art, skill, and cunning device of men or angels. “For we know not
what we should pray for as we ought, but the Spirit”; nay, further, it
must be “the Spirit ITSELF” that helpeth our infirmities; not the
Spirit and man’s lusts; what man of his own brain may imagine and
devise, is one thing, and what they are commanded, and ought to do, is
another. Many ask and have not, because they ask amiss; and so are
never the nearer the enjoying of those things they petition for (James
4:3). It is not to pray at random that will put off God, or cause him
to answer. While prayer is making, God is searching the heart, to see
from what root and spirit it doth arise (I John 5:14). “And he that
searcheth the heart knoweth,” that is, approveth only, the meaning “of
the Spirit, because he maketh intercession for the saints according to
the will of God.” For in that which is according to his will only, he
heareth us, and in nothing else. And it is the Spirit only that can
teach us so to ask; it only being able to search out all things, even
the deep things of God. Without which Spirit, though we had a thousand
Common Prayer Books, yet we know not what we should pray for as we
ought, being accompanied with those infirmities that make us absolutely
incapable of such a work. Which infirmities, although it is a hard
thing to name them all, yet some of them are these that follow.

First. Without the Spirit man is so infirm that he cannot, with all
other means whatsoever, be enabled to think one right saving thought of
God, of Christ, or of his blessed things; and therefore he saith of the
wicked, “God is not in all his thoughts,” (Psa 10:4); unless it be that
they imagine him altogether such a one as themselves (Psa 50:21). For
“every imagination of the thoughts of his heart was only evil,” and
that “continually” (Gen 6:5; 8:21). They then not being able to
conceive aright of God to whom they pray, of Christ through whom they
pray, nor of the things for which they pray, as is before showed, how
shall they be able to address themselves to God, without the Spirit
help this infirmity? Peradventure you will say, By the help of the
Common Prayer Book; but that cannot do it, unless it can open the eyes,
and reveal to the soul all these things before touched. Which that it
cannot, it is evident; because that is the work of the Spirit only. The
Spirit itself is the revealer of these things to poor souls, and that
which doth give us to understand them; wherefore Christ tells his
disciples, when he promised to send the Spirit, the Comforter, “He
shall take of mine and show unto you”; as if he had said, I know you
are naturally dark and ignorant as to the understanding any of my
things; though ye try this course and the other, yet your ignorance
will still remain, the veil is spread over your heart, and there is
none can take away the same, nor give you spiritual understanding but
the Spirit. The Common Prayer Book will not do it, neither can any man
expect that it should be instrumental that way, it being none of God’s
ordinances; but a thing since the Scriptures were written, patched
together one piece at one time, and another at another; a mere human
invention and institution, which God is so far from owning of, that he
expressly forbids it, with any other such like, and that by manifold
sayings in his most holy and blessed Word. (See Mark 7:7,8, and Col
2:16-23; Deut 12:30-32; Prov 30:6; Deut 4:2; Rev 22:18). For right
prayer must, as well in the outward part of it, in the outward
expression, as in the inward intention, come from what the soul doth
apprehend in the light of the Spirit; otherwise it is condemned as vain
and an abomination, because the heart and tongue do not go along
jointly in the same, neither indeed can they, unless the Spirit help
our infirmities (Mark 7; Prov 28:9; Isa 29:13). And this David knew
full well, which did make him cry, “Lord, open thou my lips, and my
mouth shall show forth thy praise” (Psa 51:15). I suppose there is none
can imagine but that David could speak and express himself as well as
others, nay, as any in our generation, as is clearly manifested by his
word and his works. Nevertheless when this good man, this prophet,
comes into God’s worship, then the Lord must help, or he can do
nothing. “Lord, open thou my lips, and” then “my mouth shall show forth
thy praise.” He could not speak one right word, except the Spirit
itself gave utterance. “For we know not what we should pray for as we
ought, but the Spirit itself helpeth our infirmities.” But,

Second. It must be a praying with the Spirit, that is, the effectual
praying; because without that, as men are senseless, so hypocritical,
cold, and unseemly in their prayers; and so they, with their prayers,
are both rendered abominable to God (Matt 23:14; Mark 12:40; Luke
18:11, 12; Isa 58:2, 3). It is not the excellency of the voice, nor the
seeming affection, and earnestness of him that prayeth, that is
anything regarded of God without it. For man, as man, is so full of all
manner of wickedness, that as he cannot keep a word, or thought, so
much less a piece of prayer clean, and acceptable to God through
Christ; and for this cause the Pharisees, with their prayers, were
rejected. No question but they were excellently able to express
themselves in words, and also for length of time, too, they were very
notable; but they had not the Spirit of Jesus Christ to help them, and
therefore they did what they did with their infirmities or weaknesses
only, and so fell short of a sincere, sensible, affectionate pouring
out of their souls to God, through the strength of the Spirit. That is
the prayer that goeth to heaven, that is sent thither in the strength
of the Spirit. For,

Third. Nothing but the Spirit can show a man clearly his misery by
nature, and so put a man into a posture of prayer. Talk is but talk, as
we use to say, and so it is but mouth-worship, if there be not a sense
of misery, and that effectually too. O the cursed hypocrisy that is in
most hearts, and that accompanieth many thousands of praying men that
would be so looked upon in this day, and all for want of a sense of
their misery! But now the Spirit, that will sweetly show the soul its
misery, where it is, and what is like to become of it, also the
intolerableness of that condition. For it is the Spirit that doth
effectually convince of sin and misery, without the Lord Jesus, and so
puts the soul into a sweet, sensible, affectionate way of praying to
God according to his word (John 16:7-9).

Fourth. If men did see their sins, yet without the help of the Spirit
they would not pray. For they would run away from God, with Cain and
Judas, and utterly despair of mercy, were it not for the Spirit. When a
man is indeed sensible of his sin, and God’s curse, then it is a hard
thing to persuade him to pray; for, saith his heart, “There is no
hope,” it is in vain to seek God (Jer 2:25; 18:12). I am so vile, so
wretched, and so cursed a creature, that I shall never be regarded! Now
here comes the Spirit, and stayeth the soul, helpeth it to hold up its
face to God, by letting into the heart some small sense of mercy to
encourage it to go to God, and hence it is called “the Comforter” (John
14:26).

Fifth. It must be in or with the Spirit; for without that no man can
know how he should come to God the right way. Men may easily say they
come to God in his Son: but it is the hardest thing of a thousand to
come to God aright and in his own way, without the Spirit. It is “the
Spirit” that “searcheth all things, yea, the deep things of God” (I Cor
2:10). It is the Spirit that must show us the way of coming to God, and
also what there is in God that makes him desirable: “I pray thee,”
saith Moses, “show me now thy way, that I may know thee” (Exo 33:13).
And, He shall take of mine, and “show it unto you” (John 16:14).

Sixth. Because without the Spirit, though a man did see his misery, and
also the way to come to God; yet he would never be able to claim a
share in either God, Christ, or mercy, with God’s approbation. O how
great a task is it, for a poor soul that becomes sensible of sin and
the wrath of God, to say in faith, but this one word, “Father!” I tell
you, however hypocrites think, yet the Christian that is so indeed
finds all the difficulty in this very thing, it cannot say God is its
Father. O! saith he, I dare not call him Father; and hence it is that
the Spirit must be sent into the hearts of God’s people for this very
thing, to cry Father: it being too great a work for any man to do
knowingly and believingly without it (Gal 4:6). When I say knowingly, I
mean, knowing what it is to be a child of God, and to be born again.
And when I say believingly, I mean, for the soul to believe, and that
from good experience, that the work of grace is wrought in him. This is
the right calling of God Father; and not as many do, to say in a
babbling way, the Lord’s prayer (so called) by heart, as it lieth in
the words of the book. No, here is the life of prayer, when in or with
the Spirit, a man being made sensible of sin, and how to come to the
Lord for mercy; he comes, I say, in the strength of the Spirit, and
crieth Father. That one word spoken in faith, is better than a thousand
prayers, as men call them, written and read, in a formal, cold,
lukewarm way. O how far short are those people of being sensible of
this, who count it enough to teach themselves and children to say the
Lord’s prayer, the creed, with other sayings; when, as God knows, they
are senseless of themselves, their misery, or what it is to be brought
to God through Christ! Ah, poor soul! Study your misery, and cry to God
to show you your confused blindness and ignorance, before you be so
rife in calling God your Father, or teaching your children either so to
say. And know, that to say God is your Father, in a way of prayer or
conference, without any experiment of the work of grace on your souls,
it is to say you are Jews and are not, and so to lie. You say, Our
Father; God saith, You blaspheme! You say you are Jew, that is, true
Christians; God saith, You lie! “Behold I will make them of the
synagogue of Satan, which say they are Jews, and are not, but do lie”
(Rev 3:9). “And I know the blasphemy of them that say they are Jews,
and are not, but are the synagogue of Satan” (Rev 2:9). And so much the
greater the sin is, by how much the more the sinner boasts it with a
pretended sanctity, as the Jews did to Christ, in the 8th of John,
which made Christ, even in plain terms, to tell them their doom, for
all their hypocritical pretences (John 8:41-45). And yet forsooth every
cursed whoremaster, thief, and drunkard, swearer, and perjured person;
they that have not only been such in times past, but are even so still:
these I say, by some must be counted the only honest men, and all
because with their blasphemous throats, and hypocritical hearts, they
will come to church, and say, “Our Father!” Nay further, these men,
though every time they say to God, Our Father, do most abominably
blaspheme, yet they must be compelled thus to do. And because others
that are of more sober principles, scruple the truth of such vain
traditions; therefore they must be looked upon to be the only enemies
of God and the nation: when as it is their own cursed superstition that
doth set the great God against them, and cause him to count them for
his enemies (Isa 53:10). And yet just like to Bonner, that blood-red
persecutor, they commend, I say, these wretches, although never so
vile, if they close in with their traditions, to be good churchmen, the
honest subjects; while God’s people are, as it hath always been, looked
upon to be a turbulent, seditious, and factious people (Ezra 4:12-16).

Therefore give me leave a little to reason with thee, thou poor, blind,
ignorant sot.

(1.) It may be thy great prayer is to say, “Our Father which art in
heaven,” &c. Dost thou know the meaning of the very first words of this
prayer? Canst thou indeed, with the rest of the saints, cry, Our
Father? Art thou truly born again? Hast thou received the spirit of
adoption? Dost thou see thyself in Christ, and canst thou come to God
as a member of him? Or art thou ignorant of these things, and yet
darest thou say, Our Father? Is not the devil thy father? (John 8:44).
And dost thou not do the deeds of the flesh? And yet darest thou say to
God, Our Father? Nay, art thou not a desperate persecutor of the
children of God? Hast thou not cursed them in thine heart many a time?
And yet dost thou out of thy blasphemous throat suffer these words to
come, even our Father? He is their Father whom thou hatest and
persecutest. But as the devil presented himself amongst the sons of
God, (Job 1), when they were to present themselves before the Father,
even our Father, so is it now; because the saints were commanded to
say, Our Father, therefore all the blind ignorant rabble in the world,
they must also use the same words, Our Father.

(2.) And dost thou indeed say, “Hallowed be thy name” with thy heart?
Dost thou study, by all honest and lawful ways, to advance the name,
holiness, and majesty of God? Doth thy heart and conversation agree
with this passage? Dost thou strive to imitate Christ in all the works
of righteousness, which God doth command of thee, and prompt thee
forward to? It is so, if thou be one that can truly with God’s
allowance cry, “Our Father.” Or is it not the least of thy thoughts all
the day? And dost thou not clearly make it appear, that thou art a
cursed hypocrite, by condemning that with thy daily practice, which
thou pretendest in thy praying with thy dissembling tongue?

(3.) Wouldst thou have the kingdom of God come indeed, and also his
will to be done in earth as it is in heaven? Nay, notwithstanding, thou
according to the form, sayest, Thy kingdom come, yet would it not make
thee ready to run mad, to hear the trumpet sound, to see the dead
arise, and thyself just now to go and appear before God, to reckon for
all the deeds thou hast done in the body? Nay, are not the very
thoughts of it altogether displeasing to thee? And if God’s will should
be done on earth as it is in heaven, must it not be thy ruin? There is
never a rebel in heaven against God, and if he should so deal on earth,
must it not whirl thee down to hell? And so of the rest of the
petitions. Ah! How sadly would even those men look, and with what
terror would they walk up and down the world, if they did but know the
lying and blaspheming that proceedeth out of their mouth, even in their
most pretended sanctity? The Lord awaken you, and teach you, poor
souls, in all humility, to take heed that you be not rash and unadvised
with your heart, and much more with your mouth! When you appear before
God, as the wise man saith, “Be not rash with thy mouth, and let not
thine heart be hasty to utter any thing,” (Eccl 5:2); especially to
call God Father, without some blessed experience when thou comest
before God. But I pass this.

Seventh. It must be a praying with the Spirit if it be accepted,
because there is nothing but the Spirit that can lift up the soul or
heart to God in prayer: “The preparations of the heart in man, and the
answer of the tongue, is from the Lord” (Prov 16:1). That is, in every
work for God, and especially in prayer, if the heart run with the
tongue, it must be prepared by the Spirit of God. Indeed the tongue is
very apt, of itself, to run without either fear or wisdom: but when it
is the answer of the heart, and that such a heart as is prepared by the
Spirit of God, then it speaks so as God commands and doth desire.

They are mighty words of David, where he saith, that he lifteth his
heart and his soul to God (Psa 25:1). It is a great work for any man
without the strength of the Spirit, and therefore I conceive that this
is one of the great reasons why the Spirit of God is called a Spirit of
supplications, (Zech 12:10), because it is that which helpeth the heart
when it supplicates indeed to do it; and therefore saith Paul, “Praying
with all prayer and supplication in the Spirit” (Eph 6:18). And so in
my text, “I will pray with the Spirit.” Prayer, without the heart be in
it, is like a sound without life; and a heart, without it be lifted up
of the Spirit, will never pray to God.

Eighth. As the heart must be lifted up by the Spirit, if it pray
aright, so also it must be held up by the Spirit when it is up, if it
continue to pray aright. I do not know what, or how it is with others’
hearts, whether they be lifted up by the Spirit of God, and so
continued, or no: but this I am sure of, First, That it is impossible
that all the prayer-books that men have made in the world, should lift
up, or prepare the heart; that is the work of the great God himself.
And, in the second place, I am sure that they are as far from keeping
it up, when it is up. And indeed here is the life of prayer, to have
the heart kept with God in the duty. It was a great matter for Moses to
keep his hands lifted up to God in prayer; but how much more then to
keep the heart in it! (Exo 17:12).

The want of this is that which God complains of; that they draw nigh to
him with their mouth, and honour him with their lips, but their hearts
were far from him (Isa 29:13; Eze 33), but chiefly that they walk after
the commandments and traditions of men, as the scope of Matthew 15:8, 9
doth testify. And verily, may I but speak my own experience, and from
that tell you the difficulty of praying to God as I ought, it is enough
to make your poor, blind, carnal men to entertain strange thoughts of
me. For, as for my heart, when I go to pray, I find it so loth to go to
God, and when it is with him, so loth to stay with him, that many times
I am forced in my prayers, first to beg of God that he would take mine
heart, and set it on himself in Christ, and when it is there, that he
would keep it there. Nay, many times I know not what to pray for, I am
so blind, nor how to pray, I am so ignorant; only, blessed be grace,
the Spirit helps our infirmities (Psa 86:11).

O! the starting-holes that the heart hath in the time of prayer; none
knows how many bye-ways the heart hath, and back-lanes, to slip away
from the presence of God. How much pride also, if enabled with
expressions. How much hypocrisy, if before others. And how little
conscience is there made of prayer between God and the soul in secret,
unless the Spirit of supplication be there to help? When the Spirit
gets into the heart, then there is prayer indeed, and not till then.

Ninth. The soul that doth rightly pray, it must be in and with the help
and strength of the Spirit; because it is impossible that a man should
express himself in prayer without it. When I say, it is impossible for
a man to express himself in prayer without it, I mean, that it is
impossible that the heart, in a sincere and sensible affectionate way,
should pour out itself before God, with those groans and sighs that
come from a truly praying heart, without the assistance of the Spirit.
It is not the mouth that is the main thing to be looked at in prayer,
but whether the heart is so full of affection and earnestness in prayer
with God, that it is impossible to express their sense and desire; for
then a man desires indeed, when his desires are so strong, many, and
mighty, that all the words, tears, and groans that can come from the
heart, cannot utter them: “The Spirit—helpeth our infirmities,—and
maketh intercession for us with [sighs and] groanings which cannot be
uttered” (Rom 8:26).

That is but poor prayer which is only discovered in so many words. A
man that truly prays one prayer, shall after that never be able to
express with his mouth or pen the unutterable desires, sense,
affection, and longing that went to God in that prayer.

The best prayers have often more groans than words: and those words
that it hath are but a lean and shallow representation of the heart,
life, and spirit of that prayer. You do not find any words of prayer,
that we read of, come out of the mouth of Moses, when he was going out
of Egypt, and was followed by Pharaoh, and yet he made heaven ring
again with his cry (Exo 14:15). But it was inexpressible and
unsearchable groans and cryings of his soul in and with the Spirit. God
is the God of spirits, and his eyes look further than at the outside of
any duty whatsoever (Num 16:22). I doubt this is but little thought on
by the most of them that would be looked upon as a praying people (I
Sam 16:7).

The nearer a man comes in any work that God commands him to the doing
of it according to his will, so much the more hard and difficult it is;
and the reason is, because man, as man, is not able to do it. But
prayer, as aforesaid, is not only a duty, but one of the most eminent
duties, and therefore so much the more difficult: therefore Paul knew
what he said, when he said, “I will pray with the Spirit.” He knew well
it was not what others writ or said that could make him a praying
person; nothing less than the Spirit could do it.

Tenth. It must be with the Spirit, or else as there will be a failing
in the act itself, so there will be a failing, yea, a fainting, in the
prosecution of the work. Prayer is an ordinance of God, that must
continue with a soul so long as it is on this side glory. But, as I
said before, it is not possible for a man to get up his heart to God in
prayer; so it is as difficult to keep it there, without the assistance
of the Spirit. And if so, then for a man to continue from time to time
in prayer with God, it must of necessity be with the Spirit.

Christ tells us, that men ought always to pray, and not to faint (Luke
18:1). And again tells us, that this is one definition of a hypocrite,
that either he will not continue in prayer, or else if he do it, it
will not be in the power, that is, in the spirit of prayer, but in the
form, for a pretence only (Job 27:10; Matt 23:14). It is the easiest
thing of a hundred to fall from the power to the form, but it is the
hardest thing of many to keep in the life, spirit, and power of any one
duty, especially prayer; that is such a work, that a man without the
help of the Spirit cannot so much as pray once, much less continue,
without it, in a sweet praying frame, and in praying, so to pray as to
have his prayers ascend into the ears of the Lord God of Sabaoth.

Jacob did not only begin, but held it: “I will not let thee go, unless
thou bless me” (Gen 32). So did the rest of the godly (Hosea 12:4). But
this could not be without the spirit of prayer. It is through the
Spirit that we have access to the Father (Eph 2:18).

The same is a remarkable place in Jude, when he stirreth up the saints
by the judgment of God upon the wicked to stand fast, and continue to
hold out in the faith of the gospel, as one excellent means thereto,
without which he knew they would never be able to do it. Saith he,
“Building up yourselves on your most holy faith, praying in the Holy
Ghost” (Jude 20). As if he had said, Brethren, as eternal life is laid
up for the persons that hold out only, so you cannot hold out unless
you continue praying in the Spirit. The great cheat that the devil and
antichrist delude the world withal, it is to make them continue in the
form of any duty, the form of preaching, of hearing, or praying, &c.
These are they that have “a form of godliness, but denying the power
thereof; from such turn away” (II Tim 3:5).

Here followeth the third thing; to wit,

WHAT IT IS TO PRAY WITH THE SPIRIT, AND WITH THE UNDERSTANDING.


THIRD. And now to the next thing, what it is to pray with the Spirit,
and to pray with the understanding also. For the apostle puts a clear
distinction between praying with the Spirit, and praying with the
Spirit and understanding: therefore when he saith, “he will pray with
the Spirit,” he adds, “and I will pray with the understanding ALSO.”
This distinction was occasioned through the Corinthians not observing
that it was their duty to do what they did to the edification of
themselves and others too: whereas they did it for their own
commendations. So I judge: for many of them having extraordinary gifts,
as to speak with divers tongues, &c., therefore they were more for
those mighty gifts than they were for the edifying of their brethren;
which was the cause that Paul wrote this chapter to them, to let them
understand, that though extraordinary gifts were excellent, yet to do
what they did to the edification of the church was more excellent. For,
saith the apostle, “if I pray in an unknown tongue, my spirit prayeth,
but my understanding,” and also the understanding of others, “is
unfruitful” (I Cor 14:3, 4, 12, 19, 24, 25. Read the scope of the whole
chapter). Therefore, “I will pray with the Spirit, and I will pray with
the understanding also.”

It is expedient then that the understanding should be occupied in
prayer, as well as the heart and mouth: “I will pray with the Spirit,
and I will pray with the understanding also.” That which is done with
understanding, is done more effectually, sensibly, and heartily, as I
shall show farther anon, than that which is done without it; which made
the apostle pray for the Colossians, that God would fill them “with the
knowledge of his will, in all wisdom and spiritual understanding” (Col
1:9). And for the Ephesians, that God would give unto them “the spirit
of wisdom and revelation, in the knowledge of him” (Eph 1:17). And so
for the Philippians, that God would make them abound “in knowledge, and
in all judgment” (Phil 1:9). A suitable understanding is good in
everything a man undertakes, either civil or spiritual; and therefore
it must be desired by all them that would be a praying people. In my
speaking to this, I shall show you what it is to pray with
understanding.

Understanding is to be taken both for speaking in our mother-tongue,
and also experimentally. I pass the first, and treat only on the
second.

For the making of right prayers, it is to be required that there should
be a good or spiritual understanding in all them who pray to God.

First. To pray with understanding, is to pray as being instructed by
the Spirit in the understanding of the want of those things which the
soul is to pray for. Though a man be in never so much need of pardon of
sin, and deliverance from wrath to come, yet if he understand not this,
he will either not desire them at all, or else be so cold and lukewarm
in his desires after them, that God will even loathe his frame of
spirit in asking for them. Thus it was with the church of the
Laodiceans, they wanted knowledge or spiritual understanding; they knew
not that they were poor, wretched, blind, and naked. The cause whereof
made them, and all their services, so loathsome to Christ, that he
threatens to spew them out of his mouth (Rev 3:16, 17). Men without
understanding may say the same words in prayer as others do; but if
there be an understanding in the one, and none in the other, there is,
O there is a mighty difference in speaking the very same words! The one
speaking from a spiritual understanding of those things that he in
words desires, and the other words it only, and there is all.

Second. Spiritual understanding espieth in the heart of God a readiness
and willingness to give those things to the soul that it stands in need
of. David by this could guess at the very thoughts of God towards him
(Psa 40:5). And thus it was with the woman of Canaan; she did by faith
and a right understanding discern, beyond all the rough carriage of
Christ, tenderness and willingness in his heart to save, which caused
her to be vehement and earnest, yea, restless, until she did enjoy the
mercy she stood in need of (Matt 15:22-28).

And understanding of the willingness that is in the heart of God to
save sinners, there is nothing will press the soul more to seek after
God, and to cry for pardon, than it. If a man should see a pearl worth
an hundred pounds lie in a ditch, yet if he understood not the value of
it, he would lightly pass it by: but if he once get the knowledge of
it, he would venture up to the neck for it. So it is with souls
concerning the things of God: if a man once get an understanding of the
worth of them, then his heart, nay, the very strength of his soul, runs
after them, and he will never leave crying till he have them. The two
blind men in the gospel, because they did certainly know that Jesus,
who was going by them, was both able and willing to heal such
infirmities as they were afflicted with: therefore they cried, and the
more they were rebuked, the more they cried (Matt 20:29-31).

Third. The understanding being spiritually enlightened, hereby there is
the way, as aforesaid, discovered, through which the soul should come
unto God; which gives great encouragement unto it. It is else with a
poor soul, as with one who hath a work to do, and if it be not done,
the danger is great; if it be done, so is the advantage. But he knows
not how to begin, nor how to proceed; and so, through discouragement,
lets all alone, and runs the hazard.

Fourth. The enlightened understanding sees largeness enough in the
promises to encourage it to pray; which still adds to it strength to
strength. As when men promise such and such things to all that will
come for them, it is great encouragement to those that know what
promises are made, to come and ask for them.

Fifth. The understanding being enlightened, way is made for the soul to
come to God with suitable arguments, sometimes in a way of
expostulation, as Jacob (Gen 32:9). Sometimes in way of supplication,
yet not in a verbal way only, but even from the heart there is forced
by the Spirit, through the understanding, such effectual arguments as
moveth the heart of God. When Ephraim gets a right understanding of his
own unseemly carriages towards the Lord, then he begins to bemoan
himself (Jer 31:18-20). And in bemoaning of himself, he used such
arguments with the Lord, that it affects his heart, draws out
forgiveness, and makes Ephraim pleasant in his eyes through Jesus
Christ our Lord: “I have surely heard Ephraim bemoaning himself thus,”
saith God, “Thou hast chastised me, and I was chastised; as a bullock
unaccustomed to the yoke; turn thou me, and I shall be turned; for thou
art the Lord my God. Surely after that I was turned, I repented, and
after that I was instructed,” or had a right understanding of myself,
“I smote upon my thigh, I was ashamed; yea, even confounded; because I
did bear the reproach of my youth.” These be Ephraim’s complaints and
bemoanings of himself; at which the Lord breaks forth into these
heart-melting expressions, saying, “Is Ephraim my dear son? Is he a
pleasant child? For since I spake against him, I do earnestly remember
him still; therefore my bowels are troubled for him; I will surely have
mercy upon him, saith the Lord.” Thus, you see, that as it is required
to pray with the Spirit, so it is to pray with the understanding also.
And to illustrate what hath been spoken by a similitude:—set the case,
there should come two a-begging to your door; the one is a poor, lame,
wounded, and almost starved creature, the other is a healthful lusty
person; these two use the same words in their begging; the one saith he
is almost starved, so doth the other: but yet the man that is indeed
the poor, lame, or maimed person, he speaks with more sense, feeling,
and understanding of the misery that is mentioned in their begging,
than the other can do; and it is discovered more by his affectionate
speaking, his bemoaning himself. His pain and poverty make him speak
more in a spirit of lamentation than the other, and he shall be pitied
sooner than the other, by all those that have the least dram of natural
affection or pity. Just thus it is with God: there are some who out of
custom and formality go and pray; there are others who go in the
bitterness of their spirits: the one he prays out of bare notion and
naked knowledge; the other hath his words forced from him by the
anguish of his soul. Surely that is the man that God will look at,
“even to him that is poor,” of an humble “and of a contrite spirit, and
trembleth at my word” (Isa 66:2).

Sixth. An understanding well enlightened is of admirable use also, both
as to the matter and manner of prayer. He that hath his understanding
well exercised, to discern between good and evil, and in it placed a
sense either of the misery of man, or the mercy of God; that soul hath
no need of the writings of other men to teach him by forms of prayer.
For as he that feels the pain needs not to be taught to cry O! even so
he that hath his understanding opened by the Spirit needs not so to be
taught of other men’s prayers, as that he cannot pray without them. The
present sense, feeling, and pressure that lieth upon his spirit,
provokes him to groan out his request unto the Lord. When David had the
pains of hell catching hold on him, and the sorrows of hell compassing
him about, he needs not a bishop in a surplice to teach him to say, “O
Lord, I beseech thee, deliver my soul” (Psa 116:3, 4). Or to look into
a book, to teach him in a form to pour out his heart before God. It is
the nature of the heart of sick men, in their pain and sickness, to
vent itself for ease, by dolorous groans and complainings to them that
stand by. Thus it was with David, in Psalm 38:1-12. And thus, blessed
be the Lord, it is with them that are endued with the grace of God.

Seventh. It is necessary that there be an enlightened understanding, to
the end that the soul be kept in a continuation of the duty of prayer.

The people of God are not ignorant how many wiles, tricks, and
temptations the devil hath to make a poor soul, who is truly willing to
have the Lord Jesus Christ, and that upon Christ’s terms too; I say, to
tempt that soul to be weary of seeking the face of God, and to think
that God is not willing to have mercy on such a one as him. Ay, saith
Satan, thou mayest pray indeed, but thou shalt not prevail. Thou seest
thine heart is hard, cold, dull, and dread; thou dost not pray with the
Spirit, thou dost not pray in good earnest, thy thoughts are running
after other things, when thou pretendest to pray to God. Away
hypocrite, go no further, it is but in vain to strive any longer! Here
now, if the soul be not well informed in its understanding, it will
presently cry out, “the Lord hath forsaken me, and my Lord hath
forgotten me” (Isa 49:14). Whereas the soul rightly informed and
enlightened saith, Well, I will seek the Lord, and wait; I will not
leave off, though the Lord keep silence, and speak not one word of
comfort (Isa 40:27). He loved Jacob dearly, and yet he made him wrestle
before he had the blessing (Gen 32:25-27). Seeming delays in God are no
tokens of his displeasure; he may hide his face from his dearest saints
(Isa 8:17). He loves to keep his people praying, and to find them ever
knocking at the gate of heaven; it may be, says the soul, the Lord
tries me, or he loves to hear me groan out my condition before him.

The woman of Canaan would not take seeming denials for real ones; she
knew the Lord was gracious, and the Lord will avenge his people, though
he bear long with them (Luke 18:1-6). The Lord hath waited longer upon
me than I have waited upon him; and thus it was with David, “I waited
patiently,” saith he; that is, it was long before the Lord answered me,
though at the last “he inclined” his ear “unto me, and heard my cry”
(Psa 40:1). And the most excellent remedy for this is, an understanding
well informed and enlightened. Alas, how many poor souls are there in
the world, that truly fear the Lord, who, because they are not well
informed in their understanding, are oft ready to give up all for lost,
upon almost every trick and temptation of Satan! The Lord pity them,
and help them to “pray with the Spirit, and with the understanding
also.” Much of mine own experience could I here discover; when I have
been in my fits of agony of spirit, I have been strongly persuaded to
leave off, and to seek the Lord no longer;10 but being made to
understand what great sinners the Lord hath had mercy upon, and how
large his promises were still to sinners; and that it was not the
whole, but the sick, not the righteous, but the sinner, not the full,
but the empty, that he extended his grace and mercy unto. This made me,
through the assistance of his Holy Spirit, to cleave to him, to hang
upon him, and yet to cry, though for the present he made no answer; and
the Lord help all his poor, tempted, and afflicted people to do the
like, and to continue, though it be long, according to the saying of
the prophet (Hab 2:3). And to help them (to that end) to pray, not by
the inventions of men, and their stinted forms, but “with the Spirit,
and with the understanding also.”

[Queries and Objections answered.]

And now to answer a query or two, and so to pass on to the next thing.

Query First. But what would you have us poor creatures to do that
cannot tell how to pray? The Lord knows I know not either how to pray,
or what to pray for.

Answ. Poor heart! thou canst not, thou complainest, pray. Canst thou
see thy misery? Hath God showed thee that thou art by nature under the
curse of his law? If so, do not mistake, I know thou dost groan and
that most bitterly. I am persuaded thou canst scarcely be found doing
any thing in thy calling, but prayer breaketh from thy heart. Have not
thy groans gone up to heaven from every corner of thy house? (Rom
8:26). I know it is thus; and so also doth thine own sorrowful heart
witness thy tears, thy forgetfulness of thy calling, &c. Is not thy
heart so full of desires after the things of another world, that many
times thou dost even forget the things of this world? Prithee read this
scripture, Job 23:12.

Query Second. Yea, but when I go into secret, and intend to pour out my
soul before God, I can scarce say anything at all.

Answ. 1. Ah! Sweet soul! It is not thy words that God so much regards,
as that he will not mind thee, except thou comest before him with some
eloquent oration. His eye is on the brokenness of thine heart; and that
it is that makes the very bowels of the Lord to run over. “A broken and
a contrite heart, O God, thou wilt not despise” (Psa 51:17).

2. The stopping of thy words may arise from overmuch trouble in thy
heart. David was so troubled sometimes, that he could not speak (Psa
77:3, 4). But this may comfort all such sorrowful hearts as thou art,
that though thou canst not through the anguish of thy spirit speak
much, yet the Holy Spirit stirs up in thine heart groans and sighs, so
much the more vehement: when the mouth is hindered, yet the spirit is
not. Moses, as aforesaid, made heaven ring again with his prayers, when
(that we read of) not one word came out of his mouth (Exo 14:15). But,

3. If thou wouldst more fully express thyself before the Lord, study,
first, Thy filthy estate; secondly, God’s promises; thirdly, The heart
of Christ. Which thou mayest know or discern, (1.) By his condescension
and bloodshed. (2.) By the mercy he hath extended to great sinners
formerly, and plead thine own vileness, by way of bemoaning; Christ’s
blood by way of expostulation; and in thy prayers, let the mercy that
he hath extended to other great sinners, together with his rich
promises of grace, be much upon thy heart. Yet let me counsel thee,
(a.) Take heed that thou content not thyself with words. (b.) That thou
do not think that God looks only at them neither. But, (c.) However,
whether thy words be few or many, let thine heart go with them; and
then shalt thou seek him, and find him, when thou shalt seek him with
thy whole heart (Jer 29:13).

Objection. But though you have seemed to speak against any other way of
praying but by the Spirit, yet here you yourself can give direction how
to pray.

Answ. We ought to prompt one another forward to prayer, though we ought
not to make for each other forms of prayer. To exhort to pray with
Christian direction is one thing, and to make stinted forms for the
tying up the Spirit of God to them is another thing. The apostle gives
them no form to pray withal, yet directs to prayer (Eph 6:18; Rom
15:30-32). Let no man therefore conclude, that because we may with
allowance give instructions and directions to pray, that therefore it
is lawful to make for each other forms of prayer.

Object. But if we do not use forms of prayer, how shall we teach our
children to pray?

Answ. My judgment is, that men go the wrong way to teach their children
to pray, in going about so soon to teach them any set company of words,
as is the common use of poor creatures to do.

For to me it seems to be a better way for people betimes to tell their
children what cursed creatures they are, and how they are under the
wrath of God by reason of original and actual sin; also to tell them
the nature of God’s wrath, and the duration of the misery; which if
they conscientiously do, they would sooner teach their children to pray
than they do. The way that men learn to pray, it is by conviction for
sin; and this is the way to make our sweet babes do so too. But the
other way, namely, to be busy in teaching children forms of prayer,
before they know any thing else, it is the next way to make them cursed
hypocrites, and to puff them up with pride. Teach therefore your
children to know their wretched state and condition; tell them of
hell-fire and their sins, of damnation, and salvation; the way to
escape the one, and to enjoy the other, if you know it yourselves, and
this will make tears run down your sweet babes’ eyes, and hearty groans
flow from their hearts; and then also you may tell them to whom they
should pray, and through whom they should pray: you may tell them also
of God’s promises, and his former grace extended to sinners, according
to the word.

Ah! Poor sweet babes, the Lord open their eyes, and make them holy
Christians. Saith David, “Come ye children, hearken unto me; I will
teach you the fear of the Lord” (Psa 34:11). He doth not say, I will
muzzle you up in a form of prayer; but “I will teach you the fear of
the Lord”; which is, to see their sad states by nature, and to be
instructed in the truth of the gospel, which doth through the Spirit
beget prayer in every one that in truth learns it. And the more you
teach them this, the more will their hearts run out to God in prayer.
God never did account Paul a praying man, until he was a convinced and
converted man; no more will it be with any else (Acts 9:11).

Object. But we find that the disciples desired that Christ would teach
them to pray, as John also taught his disciples; and that thereupon he
taught them that form called the LORD’S PRAYER.

Answ. 1. To be taught by Christ, is that which not only they, but we
desire; and seeing he is not here in his person to teach us, the Lord
teach us by his Word and Spirit; for the Spirit it is which he hath
said he would send to supply in his room when he went away, as it is
(John 14:16; 16:7).

2. As to that called a form, I cannot think that Christ intended it as
a stinted form of prayer. (1.) Because he himself layeth it down
diversely, as is to be seen, if you compare Matthew 6 and Luke 11.
Whereas if he intended it as a set form, it must not have been so laid
down, for a set form is so many words and no more. (2.) We do not find
that the apostles did ever observe it as such; neither did they
admonish others so to do. Search all their epistles, yet surely they,
both for knowledge to discern and faithfulness to practice, were as
eminent as any HE ever since in the world which would impose it.

[3.] But, in a word, Christ by those words, “Our Father,” &c., doth
instruct his people what rules they should observe in their prayers to
God. (1.) That they should pray in faith. (2.) To God in the heavens.
(3.) For such things as are according to his will, &c. Pray thus, or
after this manner.

Object. But Christ bids pray for the Spirit; this implieth that men
without the Spirit may notwithstanding pray and be heard. (See Luke
11:9-13).

Answ. The speech of Christ there is directed to his own (verse 1).
Christ’s telling of them that God would give his Holy Spirit to them
that ask him, is to be understood of giving more of the Holy Spirit;
for still they are the disciples spoken to, which had a measure of the
Spirit already; for he saith, “when ye pray, say, Our Father,” (verse
2) I say unto you (verse 8). And I say unto you, (verse 9) “If ye then,
being evil, know how to give good gifts unto your children, how much
more shall your heavenly Father give the Holy Spirit to them that ask
him,” (verse 13). Christians ought to pray for the Spirit, that is, for
more of it, though God hath endued them with it already.

Quest. Then would you have none pray but those that know they are the
disciples of Christ?

Answ. Yes.

1. Let every soul that would be saved pour out itself to God, though it
cannot through temptation conclude itself a child of God. And,

2. I know if the grace of God be in thee, it will be as natural to thee
to groan out thy condition, as it is for a sucking child to cry for the
breast. Prayer is one of the first things that discovers a man to be a
Christian (Acts 9:12). But yet if it be right, it is such prayer as
followeth. (1.) To desire God in Christ, for himself, for his holiness,
love, wisdom, and glory. For right prayer, as it runs only to God
through Christ, so it centers in him, and in him alone. “Whom have I in
heaven but thee? And there is none upon earth that I desire,” long for,
or seek after, “beside thee” (Psa 73:25). (2.) That the soul might
enjoy continually communion with him, both here and hereafter. “I shall
be satisfied, when I awake with” thine image, or in “thy likeness,”
(Psa 17:15). “For in this we groan earnestly,” &c., (II Cor 5:2). (3.)
Right prayer is accompanied with a continual labour after that which is
prayed for. “My soul waiteth for the Lord more than they that watch for
the morning” (Psa 130:6). “I will rise now, I will seek him whom my
soul loveth” (Song 3:2). For mark, I beseech you, there are two things
that provoke to prayer. The one is a detestation to sin, and the things
of this life; the other is a longing desire after communion with God,
in a holy and undefiled state and inheritance. Compare but this one
thing with most of the prayers that are made by men, and you shall find
them but mock prayers, and the breathings of an abominable spirit; for
even the most of men either do pray at all, or else only endeavour to
mock God and the world by so doing; for do but compare their prayer and
the course of their lives together, and you may easily see that the
thing included in their prayer is the least looked after by their
lives. O sad hypocrites!

Thus have I briefly showed you, FIRST, What prayer is; SECOND, What it
is to pray with the Spirit; THIRD, What it is to pray with the Spirit,
and with the understanding also.

FOURTH. [USE AND APPLICATION.]


I shall now speak a word or two of application, and so conclude with,
First, A word of information; Second, A word of encouragement; Third, A
word of rebuke.

USE First, A word of information.

For the first to inform you; as prayer is the duty of every one of the
children of God, and carried on by the Spirit of Christ in the soul; so
every one that doth but offer to take upon him to pray to the Lord, had
need be very wary, and go about that work especially with the dread of
God, as well as with hopes of the mercy of God through Jesus Christ.

Prayer is an ordinance of God, in which a man draws very near to God;
and therefore it calleth for so much the more of the assistance of the
grace of God to help a soul to pray as becomes one that is in the
presence of him. It is a shame for a man to behave himself irreverently
before a king, but a sin to do so before God. And as a king, if wise,
is not pleased with an oration made up with unseemly words and
gestures, so God takes no pleasure in the sacrifice of fools (Eccl 5:1,
4). It is not long discourses, nor eloquent tongues, that are the
things which are pleasing in the ears of the Lord; but a humble,
broken, and contrite heart, that is sweet in the nostrils of the
heavenly Majesty (Psa 51:17; Isa 57:15). Therefore for information,
know that there are these five things that are obstructions to prayer,
and even make void the requests of the creature.

1. When men regard iniquity in their hearts, at the time of their
prayers before God. “If I regard iniquity in my heart, the Lord will
not hear” my prayer (Psa 66:18). For the preventing of temptation, that
by the misunderstanding of this may seize thy heart, when there is a
secret love to that very thing which thou with thy dissembling lips
dost ask for strength against. For this is the wickedness of man’s
heart, that it will even love, and hold fast, that which with the mouth
it prays against: and of this sort are they that honour God with their
mouth, but their heart is far from him (Isa 29:13; Eze 33:31). O! how
ugly would it be in our eyes, if we should see a beggar ask an alms,
with an intention to throw it to the dogs! Or that should say with one
breath, Pray, you bestow this upon me; and with the next, I beseech
you, give it me not! And yet thus it is with these kind of persons;
with their mouth they say, “Thy will be done”; and with their hearts
nothing less. With their mouth say, “Hallowed be thy name”; and with
their hearts and lives thy delight to dishonour him all the day long.
These be the prayers that become sin (Psa 109:7), and though they put
them up often, yet the Lord will never answer them (II Sam 22:42).

2. When men pray for a show to be heard, and thought somebody in
religion, and the like; these prayers also fall far short of God’s
approbation, and are never like to be answered, in reference to eternal
life. There are two sorts of men that pray to this end.

(1.) Your trencher chaplains, that thrust themselves into great men’s
families, pretending the worship of God, when in truth the great
business is their own bellies; and were notably painted out by Ahab’s
prophets, and also Nebuchadnezzar’s wise men, who, though they
pretended great devotion, yet their lusts and their bellies were the
great things aimed at by them in all their pieces of devotion.

(2.) Them also that seek repute and applause for their eloquent terms,
and seek more to tickle the ears and heads of their hearers than
anything else. These be they that pray to be heard of men, and have all
their reward already (Matt 6:5). These persons are discovered thus,
(a.) They eye only their auditory in their expressions. (b.) They look
for commendation when they have done. (c.) Their hearts either rise or
fall according to their praise or enlargement. (d.) The length of their
prayer pleaseth them; and that it might be long, they will vainly
repeat things over and over (Matt 6:7). They study for enlargements,
but look not from what heart they come; they look for returns, but it
is the windy applause of men. And therefore they love not to be in
their chamber, but among company: and if at any time conscience thrusts
them into their closet, yet hypocrisy will cause them to be heard in
the streets; and when their mouths have done going their prayers are
ended; for they wait not to hearken what the Lord will say (Psa 85:8).

3. A third sort of prayer that will not be accepted of God, it is, when
either they pray for wrong things, or if for right things, yet that the
thing prayed for might be spent upon their lusts, and laid out to wrong
ends. Some have not, because they ask not, saith James, and others ask
and have not, because they ask amiss, that they may consume it on their
lusts (James 4: 2-4). Ends contrary to God’s will is a great argument
with God to frustrate the petitions presented before him. Hence it is
that so many pray for this and that, and yet receive it not. God
answers them only with silence; they have their words for their labour;
and that is all. Object. But God hears some persons, though their
hearts be not right with him, as he did Israel, in giving quails,
though they spent them upon their lusts (Psa 106:14). Answ. If he doth,
it is in judgment, not in mercy. He gave them their desire indeed, but
they had better have been without it, for he “sent leanness into their
soul” (Psa 106:15). Woe be to that man that God answereth thus.

4. Another sort of prayers there are that are not answered; and those
are such as are made by men, and presented to God in their own persons
only, without their appearing in the Lord Jesus. For though God hath
appointed prayer, and promised to hear the prayer of the creature, yet
not the prayer of any creature that comes not in Christ. “If ye shall
ask anything in my name.” And whether ye eat or drink, or whatsoever ye
do, do all in the name of the Lord Jesus Christ (Col 3:17). “If ye
shall ask anything in my name,” &c., (John 14:13, 14), though you be
never so devout, zealous, earnest and constant in prayer, yet it is in
Christ only that you must be heard and accepted. But, alas! the most of
men know not what it is to come to him in the name of the Lord Jesus,
which is the reason they either live wicked, pray wicked, and also die
wicked. Or else, that they attain to nothing else but what a mere
natural man may attain unto, as to be exact in word and deed betwixt
man and man, and only with the righteousness of the law to appear
before God.

5. The last thing that hindereth prayer is, the form of it without the
power. It is an easy thing for men to be very hot for such things as
forms of prayer, as they are written in a book; but yet they are
altogether forgetful to inquire with themselves, whether they have the
spirit and power of prayer. These men are like a painted man, and their
prayers like a false voice. They in person appear as hypocrites, and
their prayers are an abomination (Prov 28:9). When they say they have
been pouring out their souls to God he saith they have been howling
like dogs (Hosea 7:14).

When therefore thou intendest, or art minded to pray to the Lord of
heaven and earth, consider these following particulars. 1. Consider
seriously what thou wantest. Do not, as many who in their words only
beat the air, and ask for such things as indeed they do not desire, nor
see that they stand in need thereof. 2. When thou seest what thou
wantest, keep to that, and take heed thou pray sensibly.

Object. But I have a sense of nothing; then, by your argument, I must
not pray at all.

Answ. 1. If thou findest thyself senseless in some sad measure, yet
thou canst not complain of that senselessness, but by being sensible
there is a sense of senselessness. According to thy sense, then, that
thou hast of the need of anything, so pray; (Luke 8:9), and if thou art
sensible of thy senselessness, pray the Lord to make thee sensible of
whatever thou findest thine heart senseless of. This was the usual
practice of the holy men of God. “Lord, make me to know mine end,”
saith David (Psa 39:4). “Lord, open to us this parable,” said the
disciples (Luke 8:9). And to this is annexed the promise, “Call unto me
and I will answer thee, and show thee great and mighty things which
thou knowest not,” that thou art not sensible of (Jer 33:3). But,

Answ. 2. Take heed that thy heart go to God as well as thy mouth. Let
not thy mouth go any further than thou strivest to draw thine heart
along with it. David would lift his heart and soul to the Lord; and
good reason; for so far as a man’s mouth goeth along without his heart,
so far it is but lip-labour only; and though God calls for, and
accepteth the calves of the lips, yet the lips without the heart
argueth, not only senselessness, but our being without sense of our
senselessness; and therefore if thou hast a mind to enlarge in prayer
before God, see that it be with thy heart.

Answ. 3. Take heed of affecting expressions, and so to please thyself
with the use of them, that thou forget not the life of prayer.

I shall conclude this use with a caution or two.

Caution 1. And the first is, take heed thou do not throw off prayer,
through sudden persuasions that thou hast not the Spirit, neither
prayest thereby. It is the great work of the devil to do his best, or
rather worst, against the best prayers. He will flatter your false
dissembling hypocrites, and feed them with a thousand fancies of
well-doing, when their very duties of prayer, and all other, stink in
the nostrils of God, when he stands at a poor Joshua’s hand to resist
him, that is, to persuade him, that neither his person nor performances
are accepted of God (Isa 65:5; Zech 3:1). Take heed, therefore, of such
false conclusions and groundless discouragements; and though such
persuasions do come in upon thy spirit, be so far from being
discouraged by them, that thou use them to put thee upon further
sincerity and restlessness of spirit, in thy approaching to God.

Caution 2. As such sudden temptations should not stop thee from prayer,
and pouring out thy soul to God; so neither should thine own heart’s
corruptions hinder thee. (Let not thy corruptions stop thy prayers). It
may be thou mayest find in thee all those things before mentioned, and
that they will be endeavouring to put forth themselves in thy praying
to him. Thy business then is to judge them, to pray against them, and
to lay thyself so much the more at the foot of God, in a sense of thy
own vileness, and rather make an argument from thy vileness and
corruption of heart, to plead with God for justifying and sanctifying
grace, than an argument of discouragement and despair. David went this
way. “O Lord,” saith he, “pardon mine iniquity, for it is great” (Psa
25:11).

USE Second. A word of encouragement.

And therefore, secondly, to speak a word by way of encouragement, to
the poor, tempted, and cast down soul, to pray to God through Christ.
Though all prayer that is accepted of God in reference to eternal life
must be in the Spirit—for that only maketh intercession for us
according to the will of God, (Rom 8:27)—yet because many poor souls
may have the Holy Spirit working on them, and stirring of them to groan
unto the Lord for mercy, though through unbelief they do not, nor, for
the present, cannot believe that they are the people of God, such as he
delights in; yet forasmuch as the truth of grace may be in them,
therefore I shall, to encourage them, lay down further these few
particulars.

1. That scripture in Luke 11:8 is very encouraging to any poor soul
that doth hunger after Christ Jesus. In verses 5-7, he speaketh a
parable of a man that went to his friend to borrow three loaves, who,
because he was in bed, denied him; yet for his importunity-sake, he did
arise and give him, clearly signifying that though poor souls, through
the weakness of their faith, cannot see that they are the friends of
God, yet they should never leave asking, seeking, and knocking at God’s
door for mercy. Mark, saith Christ, “I say unto you, though he will not
rise and give him, because he is his friend; yet because of his
importunity,” or restless desires, “he will rise and give him as many
as he needeth.” Poor heart! thou criest out that God will not regard
thee, thou dost not find that thou art a friend to him, but rather an
enemy in thine heart by wicked works (Col 1:21). And thou art as though
thou didst hear the Lord saying to thee, Trouble me not, I cannot give
unto thee, as he in the parable; yet I say, continue knocking, crying,
moaning, and bewailing thyself. I tell thee, “though he will not rise
and give thee, because thou art his friend; yet, because of thy
importunity, he will arise and give thee as many as thou needest.” The
same in effect you have discovered, Luke 18, in the parable of the
unjust judge and the poor widow; her importunity prevailed with him.
And verily, mine own experience tells me, that there is nothing that
doth more prevail with God than importunity. Is it not so with you in
respect of your beggars that come to your door? Though you have no
heart to give them anything at their first asking, yet if they follow
you, bemoaning themselves, and will take no nay without an alms, you
will give them; for their continual begging overcometh you. Are there
bowels in you that are wicked, and will they be wrought upon by an
importuning beggar? Go thou and do the like. It is a prevailing motive,
and that by good experience, he will arise and give thee as many as
thou needest (Luke 11:8).

2. Another encouragement for a poor trembling convinced soul is to
consider the place, throne, or seat, on which the great God hath placed
himself to hear the petitions and prayers of poor creatures; and that
is a “throne of grace” (Heb 4:16). “The mercy-seat” (Exo 25:22). Which
signifieth that in the days of the gospel God hath taken up his seat,
his abiding-place, in mercy and forgiveness; and from thence he doth
intend to hear the sinner, and to commune with him, as he saith (Exo
25:22),—speaking before of the mercy-seat—“And there I will meet with
thee,” mark, it is upon the mercy-seat: “There I will meet with thee,
and” there “I will commune with thee, from above the mercy-seat.” Poor
souls! They are very apt to entertain strange thoughts of God, and his
carriage towards them: and suddenly to conclude that God will have no
regard unto them, when yet he is upon the mercy-seat, and hath taken up
his place on purpose there, to the end he may hear and regard the
prayers of poor creatures. If he had said, I will commune with thee
from my throne of judgment, then indeed you might have trembled and
fled from the face of the great and glorious Majesty. But when he saith
he will hear and commune with souls upon the throne of grace, or from
the mercy-seat, this should encourage thee, and cause thee to hope,
nay, to “come boldly unto the throne of grace, that thou mayest obtain
mercy, and find grace to help in time of need” (Heb 4:16).

3. There is yet another encouragement to continue in prayer with God:
and that is this:

As there is a mercy-seat, from whence God is willing to commune with
poor sinners; so there is also by his mercy-seat, Jesus Christ, who
continually besprinkleth it with his blood. Hence it is called “the
blood of sprinkling” (Heb 12:24). When the high-priest under the law
was to go into the holiest, where the mercy-seat was, he might not go
in “without blood” (Heb 9:7).

Why so? Because, though God was upon the mercy-seat, yet he was
perfectly just as well as merciful. Now the blood was to stop justice
from running out upon the persons concerned in the intercession of the
high-priest, as in Leviticus 16:13-17, to signify that all thine
unworthiness that thou fearest should not hinder thee from coming to
God in Christ for mercy. Thou criest out that thou art vile, and
therefore God will not regard thy prayers; it is true, if thou delight
in thy vileness, and come to God out of a mere pretence. But if from a
sense of thy vileness thou do pour out thy heart to God, desiring to be
saved from the guilt, and cleansed from the filth, with all thy heart;
fear not, thy vileness will not cause the Lord to stop his ear from
hearing of thee. The value of the blood of Christ which is sprinkled
upon the mercy-seat stops the course of justice, and opens a floodgate
for the mercy of the Lord to be extended unto thee. Thou hast
therefore, as aforesaid, “boldness to enter into the holiest by the
blood of Jesus,” that hath made “a new and living way” for thee, thou
shalt not die (Heb 10:19, 20).

Besides, Jesus is there, not only to sprinkle the mercy-seat with his
blood, but he speaks, and his blood speaks; he hath audience, and his
blood hath audience; insomuch that God saith, when he doth but see the
blood, he “will pass over you, and the plague shall not be upon you,”
&c., (Exo 12:13).

I shall not detain you any longer. Be sober and humble; go to the
Father in the name of the Son, and tell him your case, in the
assistance of the Spirit, and you will then feel the benefit of praying
with the Spirit and with the understanding also.

USE Third. A word of reproof.

1. This speaks sadly to you who never pray at all. “I will pray,” saith
the apostle, and so saith the heart of them that are Christians. Thou
then art not a Christian that art not a praying person. The promise is
that every one that is righteous shall pray (Psa 32:6). Thou then art a
wicked wretch that prayest not. Jacob got the name of Israel by
wrestling with God (Gen 32). And all his children bare that name with
him (Gal 6:16). But the people that forget prayer, that call not on the
name of the Lord, they have prayer made for them, but it is such as
this, “Pour out thy fury upon the heathen,” O Lord, “and upon the
families that call not on thy name” (Jer 10:25). How likest thou this,
O thou that art so far off from pouring out thine heart before God,
that thou goest to bed like a dog, and risest like a hog, or a sot, and
forgettest to call upon God? What wilt thou do when thou shalt be
damned in hell, because thou couldst not find in thine heart to ask for
heaven? Who will grieve for thy sorrow, that didst not count mercy
worth asking for? I tell thee, the ravens, the dogs, &c., shall rise up
in judgment against thee, for they will, according to their kind, make
signs, and a noise for something to refresh them when they want it; but
thou hast not the heart to ask for heaven, though thou must eternally
perish in hell, if thou hast it not.

2. This rebukes you that make it your business to slight, mock at, and
undervalue the Spirit, and praying by that. What will you do, when God
shall come to reckon for these things? You count it high treason to
speak but a word against the king, nay, you tremble at the thought of
it; and yet in the meantime you will blaspheme the Spirit of the Lord.
Is God indeed to be dallied with, and will the end be pleasant unto
you? Did God send his Holy Spirit into the hearts of his people, to
that end that you should taunt at it? Is this to serve God? And doth
this demonstrate the reformation of your church? Nay, is it not the
mark of implacable reprobates? O fearful! Can you not be content to be
damned for your sins against the law, but you must sin against the Holy
Ghost?

Must the holy, harmless, and undefiled Spirit of grace, the nature of
God, the promise of Christ, the Comforter of his children, that without
which no man can do any service acceptable to the Father—must this, I
say, be the burthen of your song, to taunt, deride, and mock at? If God
sent Korah and his company headlong to hell for speaking against Moses
and Aaron, do you that mock at the Spirit of Christ think to escape
unpunished? (Num 16; Heb 10:29). Did you never read what God did to
Ananias and Sapphira for telling but one lie against it? (Acts 5:1-8).
Also to Simon Magus for but undervaluing of it? (Acts 8:18-22). And
will thy sin be a virtue, or go unrewarded with vengeance, that makest
it thy business to rage against, and oppose its office, service, and
help, that it giveth unto the children of God? It is a fearful thing to
do despite unto the Spirit of grace (Compare Matt 12:31, with Mark
3:28-30).

3. As this is the doom of those who do openly blaspheme the Holy Ghost,
in a way of disdain and reproach to its office and service: so also it
is sad for you, who resist the Spirit of prayer, by a form of man’s
inventing. A very juggle of the devil, that the traditions of men
should be of better esteem, and more to be owned than the Spirit of
prayer. What is this less than that accursed abomination of Jeroboam,
which kept many from going to Jerusalem, the place and way of God’s
appointment to worship; and by that means brought such displeasure from
God upon them, as to this day is not appeased? (I Kings 12:26-33). One
would think that God’s judgments of old upon the hypocrites of that day
should make them that have heard of such things take heed and fear to
do so. Yet the doctors of our day are so far from taking of warning by
the punishment of others, that they do most desperately rush into the
same transgression, viz., to set up an institution of man, neither
commanded nor commended of God; and whosoever will not obey herein,
they must be driven either out of the land or the world.

Hath God required these things at your hands? If he hath, show us
where? If not, as I am sure he hath not, then what cursed presumption
is it in any pope, bishop, or other, to command that in the worship of
God which he hath not required? Nay further, it is not that part only
of the form, which is several texts of Scripture that we are commanded
to say, but even all must be confessed as the divine worship of God,
notwithstanding those absurdities contained therein, which because they
are at large discovered by others, I omit the rehearsal of them. Again,
though a man be willing to live never so peaceably, yet because he
cannot, for conscience sake, own that for one of the most eminent parts
of God’s worship, which he never commanded, therefore must that man be
looked upon as factious, seditious, erroneous, heretical—a
disparagement to the church, a seducer of the people, and what not?
Lord, what will be the fruit of these things, when for the doctrine of
God there is imposed, that is, more than taught, the traditions of men?
Thus is the Spirit of prayer disowned, and the form imposed; the Spirit
debased, and the form extolled; they that pray with the Spirit, though
never so humble and holy, counted fanatics; and they that pray with the
form, though with that only, counted the virtuous! And how will the
favorers of such a practice answer that Scripture, which commandeth
that the church should turn away from such as have “a form of
godliness, and deny the power thereof”? (II Tim 3:5). And if I should
say that men that do these things aforesaid, do advance a form of
prayer of other men’s making, above the spirit of prayer, it would not
take long time to prove it. For he that advanceth the book of Common
Prayer above the Spirit of prayer, he doth advance a form of men’s
making above it. But this do all those who banish, or desire to banish,
them that pray with the Spirit of prayer; while they hug and embrace
them that pray by that form only, and that because they do it.
Therefore they love and advance the form of their own or others’
inventing, before the Spirit of prayer, which is God’s special and
gracious appointment.

If you desire the clearing of the minor, look into the jails in
England, and into the alehouses of the same; and I trow you will find
those that plead for the Spirit of prayer in the jail, and them that
look after the form of men’s inventions only in the alehouse. It is
evident also by the silencing of God’s dear ministers, though never so
powerfully enabled by the Spirit of prayer, if they in conscience
cannot admit of that form of Common Prayer. If this be not an exalting
the Common Prayer Book above either praying by the Spirit, or preaching
the Word, I have taken my mark amiss. It is not pleasant for me to
dwell on this. The Lord in mercy turn the hearts of the people to seek
more after the Spirit of prayer; and in the strength of that, to pour
out their souls before the Lord. Only let me say it is a sad sign, that
that which is one of the most eminent parts of the pretended worship of
God is Antichristian, when it hath nothing but the tradition of men,
and the strength of persecution, to uphold or plead for it.

THE CONCLUSION.


I shall conclude this discourse with this word of advice to all God’s
people. 1. Believe that as sure as you are in the way of God you must
meet with temptations. 2. The first day therefore that thou dost enter
into Christ’s congregation, look for them. 3. When they do come, beg of
God to carry thee through them. 4. Be jealous of thine own heart, that
it deceive thee not in thy evidences for heaven, nor in thy walking
with God in this world. 5. Take heed of the flatteries of false
brethren. 6. Keep in the life and power of truth. 7. Look most at the
things which are not seen. 8. Take heed of little sins. 9. Keep the
promise warm upon thy heart. 10. Renew thy acts of faith in the blood
of Christ. 11. Consider the work of thy generation. 12. Count to run
with the foremost therein.

Grace be with thee.

FOOTNOTES:


1 Dr. Watt’s Guide to Prayer.

2 Vol iii., p. 346.

3 Vol iii., p. 298.

4Pilgrimage of Perfection, 4to, 1526, vol. iii., p. 9.

5 Effectual fervent prayer is wrought in the heart by the Holy Ghost,
and those objects for which HE inclines the soul to pray are bestowed
by God. Thus great things were obtained by Jacob, (Gen 32:24-28); by
Moses, (Exo 30:11-14; Num 14:13-21); by Joshua, (10:12-14); by
Hezekiah, (II Kings 19:14-37); by the woman of Canaan, (Matt 15:21-28).
The effectual fervent prayer of a righteous man availeth much, (James
5:16).—ED.

6 How easy to forget all God’s benefits, and how impossible it is to
remember them all!—ED.

7 See Mr. Fox’s citation of the mass, in the last volume of the Book of
Martyrs.

8 Jesus Christ has opened the way to God the Father, by the sacrifice
He made for us upon the cross. The holiness and justice of God need not
frighten sinners and keep them back. Only let them cry to God in the
name of Jesus, only let them plead the atoning blood of Jesus, and they
shall find God upon a throne of grace, willing and ready to hear. The
name of Jesus is a never-failing passport to our prayers. In that name
a man may draw near to God with boldness, and ask with confidence. God
has engaged to hear him. Reader, think of this; is not this
encouragement?—J. C. Ryle—ED.

9 See Mr. Fox’s Acts and Monuments, v.2.

10 “In these days, I should find my heart to shut itself up against the
Lord, and against his holy Word: I have found my unbelief to set, as it
were, the shoulder to the door to keep him out.”—Grace Abounding, No.
81.—ED.



THE SAINTS’ PRIVILEGE AND PROFIT;

OR,

THE THRONE OF GRACE

ADVERTISEMENT BY THE EDITOR.


The churches of Christ are very much indebted to the Rev. Charles Doe,
for the preservation and publishing of this treatise. It formed one of
the ten excellent manuscripts left by Bunyan at his decease, prepared
for the press. Having treated on the nature of prayer in his searching
work on ‘praying with the spirit and with the understanding also,’ in
which he proves from the sacred scriptures that prayer cannot be merely
read or said, but must be the spontaneous effusions of the heart
principally in private, or at the domestic altar upon set times in the
morning and evening, or more publicly in social meetings for praise and
prayer, or in the public assembly of the church—all being acceptable,
only as it is offered up in spirit and in truth—he now directs us to
the proper medium which our mental powers should use in drawing near to
the Divine Being. We have to approach the universal spirit, the
creator, the preserver, the bountiful benefactor of our race; and, at
the same time, the infinitely holy one, the supreme judge and just
rewarder or punisher of all creatures. How shall we, who are impure and
unclean by nature and by practice, draw near unto him who is so
infinitely holy? Others of our race who were equally guilty have held
acceptable converse with God, and received special marks of his favour.
We all know that a talented man, high in office, retired at certain
times for prayer; this gave offence, and a law was made, by which
prayer to God was interdicted for thirty days. He refused obedience to
a human law which interfered with the divine authority, and for this he
was cast into the den of lions; but they hurt him not, although they
devoured his persecutors. When a beloved minister was seized and
imprisoned for his love to Christ, the church held a prayer meeting on
his account, and while they were praying God sent his angel to the
prison. In vain four quaternions of soldiers kept guard, two of them in
the prisoner’s cell, while the servant of Christ, who was loaded with
chains and doomed to an ignominious death, slept sweetly between the
armed men. The angel awakes him, his chains fall off, no noise can
awake his guard, the prison doors open, and he was restored to his
beloved charge. They were yet imploring his deliverance, when he stood
in their midst to tell the wondrous miracle, wrought in answer to their
prayer. Again, two of their much-loved ministers were seized and
beaten, and cast into jail, their feet being made fast in the stocks.
In the dark hour of midnight they prayed and praised God, when an
earthquake was sent, which shook the prison and threw open its doors,
and the jailor, with his house, became converts to the faith. Millions
of instances might have been recorded of prayer heard and answered. The
child Samuel, and also Ishmael. The Magdalene. The thief on the cross.
Ananias, who was directed to relieve the stricken persecutor Saul, for
‘behold he prayeth.’ But innumerable prayers have been read and offered
up which have not been answered. What then is the acceptable form, and
what the appointed medium consecrated for our access to God, by which
prayer is sanctified and accepted? If ye love me, saith the Saviour,
keep my commandments, and whatsoever ye shall ask IN MY NAME that will
I do. A sense of our want and unworthiness leads us to God in that new
and living way consecrated by Christ though the veil, that is to say,
his flesh (Heb 10:20). By that way we can ‘come boldly,’ because it is
‘a throne of grace,’ and there and there only we can ‘obtain mercy and
find grace to help in time of need.’ Wondrous throne! Blessed
encouragement to the poor pilgrim, traversing the desert surrounded by
enemies, his own heart by nature being one of the most formidable of
them!

It is of great importance to all, and especially to the young, to
attain correct definite ideas of religious truths. Bunyan had
remarkably clear views, arising from his strong feelings and the rugged
path by which he was led to Christ. His definition of the difference
between grace and mercy is very striking: ‘Mercy signifies pitifulness
to objects in a miserable condition. Grace acts as a free agent, not
wrought upon by our misery but of God’s own princely mind.’ Christ is
the throne of grace—in him dwells all the fulness of the Godhead, and
yet he was found in fashion as a man, he took on him the seed of
Abraham, and was made like unto his brethren, and offered himself up as
the sacrifice for sin. Thus he is the throne of grace on the mercy-seat
covering the law. Here he is an object of worship to the angels on the
right hand of God. In him the uncreated glory, the dazzling effulgence
of God, is so veiled in his glorified body, that man, poor sinful man,
can lift up his eyes to behold the place where God’s honour most richly
dwelleth, and find acceptance and grace to help in every time of need.

Take heed, sinner, this is your only access to heaven. The mercy-seat
and throne of grace is God’s resting-place; the throne which governs
his church, and which eventually will govern all nations. This throne,
invisible to mortal eyes, is present at all times and in all places.
After the saints have been supplied with all needful grace in this
world, their glorified spirits will see the great white throne, and
hear the voice proceeding from it, saying, Come, ye blessed of my
Father, inherit the kingdom prepared for you; while from that throne
the direful thunderbolts will be hurled upon the despisers of divine
grace, and they will hurry into irretrievable misery. The safety of the
Christian entirely depends upon his being found ‘looking unto Jesus’:
his glorified human body is the throne of grace—the source of all
blessedness to his worshippers—the gate of heaven—the way, the truth
and the life. Yes, proud nature, HE who was the babe at Bethlehem, the
poor carpenter’s son, who, notwithstanding his miracles of wisdom,
power, and mercy, was despised and rejected of men, HIM hath God
exalted to be a prince and a Saviour, to give repentance and the
remission of sins, the only medium of access to heaven. Before him
every knee shall bow. Wonders of grace to God belong. ‘Busy thyself,
fellow christian, about this blessed office of Christ. It is full of
good, it is full of sweet, it is full of heaven, it is full of relief
and succour for the tempted and dejected; wherefore, I say again, study
these things, give thyself wholly to them.’ Reader, listen to these
words of Bunyan, and may the Divine blessing attend the reading of his
works.

GEO. OFFOR.

THE SAINTS’ PRIVILEGE AND PROFIT


‘LET US THEREFORE COME BOLDLY UNTO THE THRONE OF GRACE, THAT WE MAY
OBTAIN MERCY, AND FIND GRACE TO HELP IN TIME OF NEED.’—HEBREWS 4:16

This epistle is indited and left to the church by the Holy Ghost, to
show particularly, and more distinctly, the high priesthood of Jesus
Christ, and the excellent benefits that his people have thereby. In
which both the excellency of his person, and transcendent glory of his
office, beyond either priest or priesthood of the law, is largely set
forth before us, in chapter 1:2, &c.

Wherefore, in order to our beneficial reading of this epistle, the
Spirit of God calls upon us, first, most seriously to consider what an
one this excellent person is: ‘Wherefore, holy brethren,’ saith he, you
that are ‘partakers of the heavenly calling,’ consequently you that are
related to and that are concerned in the undertaking of this holy one,
‘consider the Apostle and High Priest of our profession, Christ Jesus’
(Heb 3:1). Consider how great and how fit this man is for so holy and
glorious a calling. He being so high, as to be far above all heavens;
so great, as to be the Son of, and God equal with the Father. Consider
him also as to his humanity, how that he is really flesh of our flesh;
sinlessly so, sympathisingly so, so in all the compassions of a man; he
is touched with, compassioneth, pitieth, loveth, succoureth us, and
feeleth our infirmities, and maketh our case his own. Nay, he again,
from the consideration of his greatness and love, puts us upon a
confident reliance on his undertaking, and also presseth us to a bold
approach of that throne of grace where he continually abideth in the
execution of his office: ‘Seeing then,’ saith he, ‘that we have a great
high priest that is passed into the heavens, Jesus the Son of God, let
us hold fast our profession. For we have not an high priest which
cannot be touched with the feeling of our infirmities: but was in all
points tempted like as we are, yet without sin. Let us therefore come
boldly unto the throne of grace’ (Heb 3:14-16).

In the words we have, First, An exhortation; [and] Second, An
implication that we shall reap a worthy benefit, if we truly put the
exhortation into practice. The exhortation is that we shall come boldly
to the throne of grace: ‘Let us therefore come boldly unto the throne
of grace.’ In all we have an intimation of five things.

FIRST, That God hath more thrones than one; else the throne of grace
need not to be specified by name. ‘Let us come unto the throne of
grace.’ SECOND, That the godly can distinguish one throne from another.
For the throne here is not set forth by where or what signs it should
be known; it is only propounded to us by its name, and so left for
saints to make their approach unto it: ‘Let us come unto the throne of
grace.’ THIRD, The third thing is, the persons intended by this
exhortation, ‘Let us therefore come.’ Us: What us? or who are they that
by this exhortation are called upon to come? ‘Let us.’ FOURTH, The
manner of the coming of these persons to this throne of grace; and that
is through the veil, boldly, confidently: ‘Let us come boldly unto the
throne of grace.’ FIFTH, the motive to this exhortation; and that is
twofold, First, Because we have so great an high priest, one that
cannot but be touched with the feeling of our infirmities: ‘Let us
therefore come boldly unto the throne of grace.’ And, second, because
we are sure to speed: ‘That we may obtain mercy, and find grace,’ &c. I
shall, as God shall help me, handle these things in order.

[THAT GOD HATH MORE THRONES THAN ONE.]


FIRST. For the first, That God hath more thrones than one. He hath a
throne in heaven, and a throne on earth: ‘The Lord’s throne is in
heaven,’ and ‘they shall call Jerusalem the throne of the Lord’ (Psa
11:4; Jer 3:17). He ruleth over the angels; he ruleth in his church.
‘He ruleth in Jacob, unto the ends of the earth’ (Psa 59:13). Yea, he
has a throne and seat of majesty among the princes and great ones of
the world. He ruleth or ‘judgeth among the gods’ (Psa 82:1). There is a
throne for him as a Father, and a throne for Christ as a giver of
reward to all faithful and overcoming Christians: ‘To him that
overcometh, will I grant to sit with me in my throne, even as I also
overcame, and am set down with my Father in his throne’ (Rev 3:21).

There is also to be a throne of judgment, on which God by Christ, at
the great and notable day, shall sit to give to the whole world, their
last or final sentence; from which, no, not, not by any means, they
shall never be released. This throne is made mention of in the New
Testament, and is called by Christ ‘the throne of his glory,’ and ‘a
great white throne’ (Matt 25:31; Rev 20:11). And his presence, when he
sits upon this throne, will be so terrible, that nothing shall be able
to abide it that is not reconciled to God by him before.

Wherefore it is not amiss that I give you this hint, because it may
tend to inform unwary Christians, when they go to God, that they
address not themselves to him at rovers, or at random; but that when
they come to him for benefits, they direct their prayer to the throne
of grace, or to God as considered on a throne of grace.[1] For he is
not to be found a God merciful and gracious, but as he is on the throne
of grace. This is his holy place, out of which he is terrible to the
sons of men, and cannot be gracious unto them. For as when he shall sit
at the last day upon his throne of judgment, he will neither be moved
with the tears of misery of the world to do any thing for them, that in
the least will have a tendency to a relaxation of the least part of
their sorrow; so now let men take him where they will, or consider him
as they list, he gives no grace, no special grace, but as considered on
the throne of grace: wherefore they that will pray, and speed, they
must come to a throne of grace: to a God that sitteth on a throne of
grace: ‘Let us therefore come boldly to the throne of grace, that we
may obtain,’ &c.

The unbeliever, the erroneous and superstitious, consider not this:
wherefore they speak to God as their fancies lead them, not as the word
directs them, and therefore obtain nothing. Ask the carnal man to whom
he prays? he will say to God. Ask him where this God is? he will say in
heaven. But ask him how, or under what notion he is to be considered
there? and he will give a few generals, but cannot direct his soul unto
him as he is upon a throne of grace, as the apostle here biddeth,
saying, ‘Let us come boldly unto the throne of grace.’ Wherefore they
come and go, or rather go and come to no advantage at all: they find
nothing but their labour or words for their pains. For the right
considering of God when I go unto him, and how or where I may find him
gracious and merciful, is all in all; and mercy and grace is then
obtained when we come to him as sitting upon a throne of grace.

[THE GODLY CAN DISTINGUISH ONE THRONE FROM ANOTHER.]


SECOND. We will therefore come to the second thing, to wit, that the
godly can distinguish one thing from another. And the reason why I so
conclude, is, as I said, because the throne here is not set forth unto
us here, by where or what signs it should be known; it is only
propounded to us by its name, a throne of grace, and so left for saints
to make their approach thereto: ‘Let us therefore come boldly unto the
throne of grace.’ We will therefore take this conclusion into two
parts, and consider it under this double position. FIRST, That there is
a throne of grace. SECOND, That it is the privilege of the godly to
distinguish from all other thrones whatever this throne of grace.

FIRST, There is a throne of grace. This must be true, because the text
saith it;[2] also it is that of which the mercy-seat, so often made
mention of in the Old Testament, was a type, shadow, or figure; nor is
the terms of seat and throne of any strength to make this supposition
void. For it is common for the antitype to be put forth in words unto
us more glorious than is the figure or shadow of that thing. And the
reason is, for that the heavenly things themselves are far more
excellent than the shadow by which they are represented. What is a
sheep, a bull, an ox, or calf, to Christ, or their blood to the blood
of Christ? What is Jerusalem that stood in Canaan, to that new
Jerusalem that shall come down from heaven? or the tabernacle made with
corruptible things, to the body of Christ, or heaven itself? No marvel
then, if they be set forth unto us by words of an inferior rank; the
most full and aptest being reserved to set out the highest things
withal.

Before I proceed to give you a more particular description of this
throne of grace, as also how it may be know, I will a little touch upon
the terms themselves, and show briefly what must be implied by them.

[Import of the term grace.]

First, By this word grace, we are to understand God’s free, sovereign,
good pleasure, whereby he acteth in Christ towards his people. Grace
and mercy therefore are terms that have their distinct significations;
mercy signifies pitifulness, or a running over of infinite bowels to
objects in a miserable and helpless condition. But grace signifies that
God still acts in this as a free agent, not being wrought upon by the
misery of the creature, as a procuring cause; but of his own princely
mind.

Were there no objects of pity among those that in the old world
perished by the flood, or that in Sodom were burned with fire from
heaven? doubtless, according to our apprehension, there were many: but
Noah, and he only, found grace in God’s eyes; not because that of
himself he was better than the rest, but God acted as a gracious prince
towards him, and let him share in mercy of his own sovereign will and
pleasure. But this at first was not so fully made manifest as it was
afterwards. Wherefore the propitiatory was not called, as here, a
throne of grace, but a mercy-seat, albeit there was great glory in
these terms also; for, by mercy-seat was showed, not only that God had
compassion for men, but that also to be good was as his continual
resting-place, whither he would at length retire, and where he would
sit down and abide, whatever terrible or troublesome work for his
church was on the wheel[3] at present. For a seat is a place of rest,
yea, is prepared for that end; and in that here mercy is called that
seat, it is to show, as I said, that whatever work is on the wheel in
the world, let it be never so dreadful and amazing, yet to God’s church
it shall end in mercy, for that is God’s resting-place. Wherefore after
God had so severely threatened and punished his church under the name
of a whorish woman, as you may read in the prophet Ezekiel, he saith,
‘So will I make my fury toward thee to rest, and my jealousy shall
depart from thee; and I will be quiet, and will be no more angry.’ And
again, speaking of the same people and of the same punishments, he
saith, ‘Nevertheless, I will remember my covenant with thee in the days
of thy youth, and I will establish unto thee an everlasting covenant.’
And again, ‘I will establish my covenant with thee, and thou shalt know
that I am the Lord; that thou mayest remember and be confounded, and
never open thy mouth any more because of thy shame, when I am pacified
toward thee for all that thou hast done, saith the Lord God’ (Eze
16:42,60-63). These, with many more places, show that mercy is God’s
place of rest, and thither he will retire at last, and from thence will
bless his church, his people.

But yet these terms, a throne, the throne of grace, doth more exceed in
glory: not only because the word grace shows that God, by all that he
doth towards us in saving and forgiving, acts freely as the highest
Lord, and of his own good-will and pleasure, but also for that he now
saith, that his grace is become a king, a throne of grace. A throne is
not only a seat for rest, but a place of dignity and authority. This is
known to all. Wherefore by this word, a throne, or the throne of grace,
is intimated, that God ruleth and governeth by his grace. And this he
can justly do: ‘Grace reigns through righteousness, unto eternal
life,[4] through Jesus Christ out Lord’ (Rom 5:21). So then, in that
here is mention made of a throne of grace, it showeth that sin, and
Satan, and death, and hell, must needs be subdued. For these last
mentioned are but weakness and destruction; but grace is life, and the
absolute sovereign over all these to the ruling of them utterly down. A
throne of grace!

But this then God plainly declareth, that he is resolved this way to
rule, and that he pointeth at sin as his deadly foe: and if so, then,
‘where sin aboundeth, grace must much more abound’ (Rom 5:20).[5] For
it is the wisdom and discretion of all that rule, to fortify themselves
against them that rebel against them what they can. Wherefore he saith
again, ‘Sin shall not have dominion over you; for ye are not under the
law, but under grace’ (Rom 6:14). Sin seeks for the dominion, and grace
seeks for the dominion; but sin shall not rule, because it has no
throne in the church among the godly. Grace is king. Grace has the
throne, and the people of God are not under the dominion of sin, but of
the grace of God, the which they are here implicitly bid to
acknowledge, in that they are bid to come boldly to it for help: ‘That
we may obtain mercy, and find grace to help; to help in time of need.’
For as from the hand and power of the king comes help and succour to
the subject, when assaulted by an enemy; so from the throne of grace,
or from grace as it reigns, comes the help and health of God’s people.
Hence it is said again, ‘A glorious high throne from the beginning is
the place of our sanctuary’ (Jer 17:12). Here then the saints take
shelter from the roaring of the devil, from the raging of their lusts,
and from the fury of the wicked. That also is a very notable place, ‘He
will subdue our iniquities; and thou wilt cast all their sins into the
depths of the sea’ (Micah 7:19). He speaks here of God as solacing
himself in mercy, and as delighting of himself in the salvation of his
people, and that without comparison: ‘Who is a God like unto thee, that
pardoneth iniquity, and passeth by the transgression of the remnant of
his heritage? he retaineth not his anger for ever, because he
delighteth in mercy’ (Micah 7:18). Thus is mercy and grace got into the
throne, reigns, and will assuredly conquer all; yea, will conquer, and
that with a shout. ‘Mercy rejoiceth against judgment’ (James 2:13).
Yea, glorieth when it getteth the victory of sin, and subdueth the
sinner unto God and to his own salvation, as is yet more fully showed
in the parable of the prodigal son (Luke 15). But this, briefly to show
you something of the nature of the terms, and what must necessarily be
implied thereby.

[What is to be inferred from the term ‘throne of grace.’]

Second. We will in the next place show what is to be inferred from
hence. And,

1. To be sure this is inferred, that converted men are not every way,
or in every sense, free from the being of sin. For, were they, they
need not betake themselves to a throne of grace for help; when it saith
there is grace in God, it inferreth, that there is sin in the godly;
and when it saith, grace reigns, as upon a throne, it implies, that sin
would ascend the throne, would reign, and would have the dominion over
the children of God. This also is manifest, when he saith, ‘Let not sin
therefore reign in your mortal body, that ye should obey it in the
lusts thereof’ (Rom 7:12). And the only way to prevent it is to apply
ourselves, as by the text we are directed, to the throne of grace for
help against it.

2. The text implies, that at certain times the most godly man in the
world may be hard put to it by the sin that dwelleth in him; yea, so
hard put to it, as that there can be no ways to save himself from a
fall, but by imploring heaven and the throne of grace for help. This is
called the needy time, the time when the wayfaring man that knocked at
David’s door shall knock at ours (2 Sam 12); or when we are got into
the sieve into which Satan did get Peter (Luke 22:31); or when those
fists are about our ears that were about Paul’s; and when that thorn
pricks us that Paul said was in his flesh (2 Cor 12:7,8). But why, or
how comes it to pass, that the godly are so hard put to it at these
times, but because there is in them, that is, in their flesh, no good
thing, but consequently all aptness to close in with the devil and his
suggestions, to the overthrow of the soul? But now here we are
presented with a throne of grace, unto which, as presented with a
throne of grace, unto which, as David says, we must ‘continually
resort’; and that is the way to obtain relief, and to find help in time
of need (Psa 71:3).

3. As Christians are sometimes in imminent dangers of falling, so
sometimes it is so, that they are fallen, are down, down dreadfully,
and can by no means lift up themselves. And this happeneth unto them
because they have been remiss as to the conscionable performance of
what by this exhortation they are enjoined to. They have not been
constant supplicants at this throne for preserving grace; for had they,
they should, as the text suggests, most certainly have kept from such a
fall; help should have been granted them in their needful time. But
that is it, of which such are guilty, which is written in the prophet
Isaiah, ‘But thou hast not called upon me, O Jacob; but thou hast been
weary of me, O Israel’ (Isa 43:22). Therefore thou art profaned,
therefore thou art given to reproaches (Isa 43:28). Now, as they which
are falling are kept from coming down by coming to this throne of
grace, so those that are fallen must rise by the sceptre of love
extended to them from thence. Men may fall by sin, but cannot raise up
themselves without the help of grace. Wherefore, it is worthy of our
inquiry after a more thorough knowledge of this throne of grace,
whence, as we may well perceive, our help comes, and by what comes from
thence we are made to stand. I therefore come now to a more particular
description of this throne of grace; and to show how the godly know, or
may know it, from other thrones of God.

[What this throne of grace is.]

First, then, this throne of grace is the humanity, or heart and soul of
Jesus Christ, in which God sits and resteth for ever in love towards
them that believe in him. Forasmuch as Christ did, by the body of his
flesh, when here, reconcile them unto the Father. ‘The key of the house
of David,’ saith God, ‘will I lay upon his shoulder; so he shall open
and none shall shut; and he shall shut and none shall open. And I will
fasten him as a nail in a sure place; and he shall be for a glorious
throne to his Father’s house’ (Isa 22:22,23). For a glorious throne to
his Father’s house, that is, for his Father’s house, to come to their
Father by; for that they shall always find him thereon; or, as another
scripture saith, in Christ reconciling them unto him, not imputing to
them their trespasses and sins (2 Cor 5:19). Nor is it possible, that
we lay aside the human nature of Christ, for us to find any such thing
as a throne of grace, either in earth or heaven; for that then nothing
can be found to be the rest of God. ‘This is my beloved Son, in whom I
am well pleased,’ is God’s own language; but there is none other of
whom he hath so said (Matt 3:17). Wherefore he resteth in him towards
us, and in him only. Besides, grace cannot be extended towards us but
in a way of justice; for that the law and our sin obstructeth another
way (Gen 3:24). But, lay the human nature of Christ aside, and where
will you find, THAT that shall become such a sacrifice to justice for
the sin of men, as that God, for the sake of that, shall both forgive,
and cause that grace for ever should reign towards us in such a way? It
reigns through righteousness, or justice, by Jesus Christ, and no way
else. Christ Jesus, therefore, is this throne of grace; or him, or
that, by which grace reigns towards the children of God (Rom 5:21).

That scripture also gives us a little light herein, ‘And I beheld, and
lo! in the midst of the throne,’ &c., ‘stood a Lamb, as it had been
slain’ (Rev 5:6). This is to show the cause why grace is so freely let
out to us, even for that there stands there, in the midst of the
throne, and in the midst of the elders, a lamb as it had been slain,
or, as it was made a sacrifice for our sin; for, as a slain lamb, he
now lives in the midst of the throne, and is the meritorious cause of
all the grace that we enjoy. And though it seems by this text that the
throne is one thing and the Lamb another, yet the Lamb of God is the
throne, though not as a lamb or sacrifice, but as one that by his
sacrifice has made way for grace to run like a river into the world.
The Son of God, Jesus Christ, is ALL; he is the throne, the altar, the
priest, the sacrifice, and all: but he is the throne, the priest, the
altar, and the sacrifice, under divers considerations. He is not the
throne as he is the priest; he is not the priest as he is the
sacrifice; he is not the sacrifice as he is the altar; yet is truly all
these. Yea, there is no throne of grace, no high priest, no
propitiatory sacrifice, &c., but he. Of all which we may yet speak
further before we conclude this treatise. I conclude, then, that Christ
Jesus, in his human nature, is this throne of grace. In his human
nature, I say, he has by that completely accomplished all things
necessary for the making way for grace to be extended to men; and that
that is not only God’s place of rest, but that by and from which, as
upon a glorious throne, his grace shall reign over devil, death, sin,
hell, and the grave, for ever. This human nature of Christ is also
called the tabernacle of God; for the fullness of the Godhead dwells in
it bodily. It is God’s habitation, his dwelling-place, his chair and
throne of state. He doth all in and by it, and without it he doth not
any thing. But to pass this, let us come to the next thing.

[Where the throne of grace is erected.]

Second. We will now come to discourse of the placing of this throne of
grace, or to discover where it is erected. And for this we must repair
to the type, which, as was said before, is called the mercy-seat; the
which we find, not in the outward court, nor yet within the first veil
(Heb 9:3-5); which signifies, not in the world, nor in the church on
earth, but in the holy of the holies, or after the second veil, the
flesh of Christ (Heb 10:20). There then is this throne of God, this
throne of grace, and no where here below. And for as much as it is
called the throne of God, of grace, and is there, it signifieth that it
is the highest and most honourable. Hence he is said to be far above
all heavens, and to have a name above every name. Wherefore he that
will come to this throne of grace, must know what manner of coming it
is by which he must approach it; and that is, not personally,[6] but by
runnings out of heart; not by himself, but by his Priest, his High
Priest; for so it was in the type (Heb 9:7). Into the second, where the
mercy-seat was, went the high priest alone, that is, personally, and
the people by him, as he made intercession for them. This then must be
done by those that will approach this throne of grace. They must go to
God, as he is enthroned IN Christ; BY Christ, as he is the High Priest
of his church; and they must go to him in the holiest, by him.

But again, as this throne of grace is in the Holiest, not in the world,
not in the church on earth, so it is in this Holiest set up above the
ark of the testimony; for so was the mercy-seat, it was set up in the
most holy place, above the ark of the testimony (Deut 10:1-5; 1 Kings
8:9; 2 Chron 5:10). The ark of the testimony. What was that? Why it was
the place of the law, the ark in which it was kept: the testimony was
the law, the ark was prepared to put that in. This ark in which was put
this law was set up in the holiest, and the mercy-seat was set above
it, for so was Moses commanded to place them. Thou shalt make an ark,
saith God, ‘and thou shalt make a mercy-seat’: the ark shall be called
the ark of the testimony, and there ‘thou shalt put the testimony that
I shall give thee,’ that is, the law, ‘and thou shalt put the
mercy-seat above upon the ark, and there I will meet with thee, from
above the mercy-seat between the two cherubims, which are upon,’ that
is, above, ‘the ark of the testimony,’ ‘shadowing the mercy-seat’ (Exo
25:16-22; Heb 9:5).

Thus, then, were things of old ordained in the type, by which we gather
what is now to be minded in our worshipping of God. There was an ark
made, and the two tables of stone, in which the law was writ, was put
therein (Deut 10:2-5). This ark, with these two tables, were put into
the holiest, and this mercy-seat was set above it. The Holy Ghost, in
my mind, thus signifying that grace sits upon a throne that is higher
than the law, above the law; and that grace, therefore, is to rule
before the law, and notwithstanding all the sentence of the law; for it
sitteth, I say, upon a throne, but the law sits on none; a throne, I
say, which the law, instead of accusing, justifieth and approveth. For
although it condemneth all men, yet it excepteth Christ, who, in his
manhood, is this throne of grace. Him, I say, it condemneth not, but
approveth, and liketh well of all his doings; yea, it granteth him, as
here we see, as a throne of grace, to be exalted above itself: yea, it
cannot but so do, because by wisdom and holiness itself, which is also
the Lord of the law, it is appointed so to do. Here, then, is the
throne of God, the throne of grace, namely, above the ark of the
testimony; on this God and his grace sits, reigns, and gives leave to
sinners to approach his presence for grace and mercy. He gives, I say
for those sinners so to do, that have washed before in the brazen laver
that is prepared to wash in first, of which we may speak more anon.
Now, behold the wisdom of God in his thus ordaining of things; in his
placing, in the first place, the law, and Christ the ark of the
testimony, and the mercy-seat, or throne of grace, so nigh together;
for doubtless it was wisdom that thus ordained them, and it might so
ordain for these reasons—

[Why the law and the mercy-seat are so near together.]

1. That we that approach the throne of grace might, when we come there,
be made still to remember that we are sinners—‘for by the law is the
knowledge of sin’ (Rom 3:20)—and behold just before us is this ark in
which are the two tables that condemn all flesh: yea, we must look that
way, if we look at all; for just above it is the mercy-seat or throne
of grace. So then here is a memento for them that come to God, and to
his throne of grace, for mercy, to wit, the law, by which they are
afresh put in remembrance of themselves, their sins, and what need they
have of fresh supplies of grace. I read that the laver of brass and the
foot of it was made of the looking-glasses of the women that assembled
at the door of the tabernacle (Exo 38:8), methinks to signify, that men
might see their smyrches[7] when they came to wash; so here you see the
law is placed even with the mercy-seat, only that stood above, whereby
those that come to the throne of grace for mercy might also yet more be
put in mind that they are sinners.

2. This also tendeth to set an edge upon prayer, and to make us the
more fervent in spirit when we come to the throne of grace. Should a
king ordain that the axe and halter should be before all those that
supplicate him for mercy, it would put yet an edge upon all their
petitions for his grace, and make them yet the more humbly and
fervently implore his majesty for favour. But, behold, the mercy-seat
stands above, is set up above the ark and testimony that is in it.
Here, therefore, we have encouragement to look for good. For observe,
though here is the law, and that too in the holiest of all, whither we
go; yet above it is the mercy-seat and throne of grace triumphant, unto
which we should look, and to which we should direct our prayers. Let us
therefore come boldly to the throne of grace, notwithstanding the ark
and testimony is by; for the law cannot hurt us when grace is so nigh;
besides, God is now not in the law, but upon the throne of grace that
is above it, to gave forth pardons, and grace, and helps at a time of
need.

This, then, may serve to inform some whereabout they are, when they are
in their closets, and at prayer. Art thou most dejected when thou art
at prayer? Hear me, thou art not far from the throne of grace; for thy
dejection proceedeth from thy looking into the ark, into which God hath
ordained that whosoever looks shall die (1 Sam 6:19). Now if thou art
indeed so near as to see thy sins, by thy reading of thyself by the
tables in the ark, cast but up thine eyes a little higher, and behold,
there is the mercy-seat and throne of grace to which thou wouldest
come, and by which thou must be saved. When David came to pray to God,
he said he would direct his prayer to God, and would look up (Psa 5:3).
As who should say, When I pray, I will say to my prayers, O my prayers,
mount up, stay not at the ark of the testimony, for there is the law
and condemnation; but soar aloft to the throne that stands above, for
there is God, and there is grace displayed, and there thou mayest
obtain what is necessary to help in time of need. Some, indeed, there
be that know not what these things mean; they never read their sin nor
condemnation for it; when they are upon their knees at their devotion,
and so are neither dejected at the sight of what they are, nor driven
with sense of things to look higher for help at need; for need, indeed,
they see none. Of such I shall say, they are not concerned in our text,
nor can they come hither before they have been prepared so to do, as
may appear before we come to an end.

[How the godly distinguish the throne of grace.]

SECOND. And thus have I showed you what this throne of grace is, and
where it stands. And now I shall come to show you how you shall find
it, and know when you are come to it, by several other things.

First, then, about the throne of grace there is ‘a rainbow—in sight
like unto an emerald’ (Rev 4:1-3). This was the first sight that John
saw after he had received his epistles for the seven churches. Before
he received them, he had the great vision of his Lord, and heard him
say to him, I am he that was dead and am alive, or ‘that liveth and was
dead, and behold I am alive for evermore, amen; and have the keys of
hell and of death’ (Rev 1:18). And a good preparation it was for a work
of that nature that now he was called unto; to wit, that he might the
more warmly, and affectionately, and confidently attest the truth which
his Lord had now for him to testify to them. So here, before he
entereth upon his prophecy of things to come, he hears a first voice,
and sees a first sight. The first voice that he heard was, ‘Come up
hither,’ and the first sight that he saw was a throne with a rainbow
round about it. ‘And immediately,’ saith he, ‘I was in the Spirit; and
behold a throne was set in heaven, and one sat on the throne. And he
that sat was to look upon like a jasper, and a sardine stone, and there
was a rainbow round about the throne’ (Rev 4:1-3).

The firs time that we find in God’s Word mention made of a rainbow, we
read also of its spiritual signification, to wit, that it was a token
of the firmness of the covenant that God made with Noah, as touching
his not drowning the earth any more with the waters of a flood. ‘I do
set,’ saith he, ‘my bow in the cloud, and it shall be for a token of a
covenant between me and the earth. And it shall come to pass, when I
bring a cloud over the earth, that the bow shall be seen in the cloud.
And I will remember my covenant which is between me and you, and every
living creature of all flesh: and the waters shall no more become a
flood to destroy all flesh’ (Gen 9:13-15). The first use, therefore, of
the rainbow, it was to be a token of a covenant of mercy and kindness
to the world; but that was not the utmost end thereof. For that
covenant was but a shadow of the covenant of grace which God hath made
with his elect in Christ, and that bow but a shadow of the token of the
permanency and lastingness of that covenant. Wherefore the next time we
read of the rainbow is in the first of Ezekiel, and there we read of it
only with reference to the excellencies of its colour; for that it is
there said to be exactly like the colour of the glory of the man that
the prophet there saw as sitting upon a throne (v 28). The glory, that
is, the priestly robes; for he is a priest upon the throne, and his
robes become his glory and beauty (Zech 6:13). His robes—what are they
but his blessed righteousness, with the skirts of which he covereth the
sinful nakedness of his people, and with the perfection of which he
decketh and adorneth them, ‘as a bride adorneth herself with her
jewels’ (Exo 28:2; Eze 16:8; Isa 61:10).

Now here again, in the third place, we find a rainbow, a rainbow round
about the throne; round about the throne of grace. A rainbow—that is, a
token of the covenant, a token of the covenant of grace in its
lastingness; and that token is the appearance of the man Christ. The
appearance—that is, his robes, his righteousness, ‘from the appearance
of his loins even upward,’ and ‘from the appearance of his loins even
downward’ (Eze 1:27); even down to the foot, as you have it in the book
of the Revelation (1:13). ‘As the appearance of the bow that is in the
cloud in the day of rain, so was the appearance of the brightness round
about. This was the appearance of the likeness of the glory of the
Lord’ (Eze 1:28). The sum then is, that by the rainbow round about the
throne of grace upon which God sitteth to hear and answer the petitions
of his people, we are to understand the obedential righteousness of
Jesus Christ, which in the days of his flesh he wrought out and
accomplished for his people; by which God’s justice is satisfied, and
their person justified, and they so made acceptable to him. This
righteousness, that shines in God’s eyes more glorious than the rainbow
in the cloud doth in ours, saith John, is round about the throne. But
for what purpose? Why, to be looked upon. But who must look upon it?
Why, God and his people; the people when they come to pray, and God
when he is about to hear and give. ‘And the bow shall be in the cloud’;
says God, ‘and I will look upon it, that I may remember the everlasting
covenant between God and every living creature of all flesh that is
upon the earth’ (Gen 9:16). And, I say, as the bow is for God to look
on, so it is also for our sight to behold. A rainbow round about the
throne, in sight; in whose sight? in John’s and his companions, like
unto an emerald.

We read of Solomon’s great throne of ivory, that though there was not
its like in any kingdom, yet he was not willing that the bow of it
should stand before him. It was round behind (1 Kings 10:18-20). O! but
God’s throne has the bow before, even round about to view, to look upon
in sight. Solomon’s was but a shadow, and therefore fit to be put
behind; but this is the sum and substance, and therefore fit to be
before, in view, in sight, for God and his people to behold. Thus you
see that a rainbow is round about the throne of grace, and what this
rainbow is. Look then, when thou goest to prayer, for the throne; and
that thou mayest not be deceived with a fancy, look for the rainbow
too. The rainbow, that is, as I have said, the personal performances of
Christ thy Saviour for thee. Look, I say, for that, it is his
righteousness; the token of the everlastingness of the covenant of
grace; the object of God’s delight, and must be the matter of the
justification of thy person and performances before God. God looks at
it, look thou at it, and at it only (Psa 71:16). For in heaven or
earth, if that be cast away, there is nothing to be found that can
please God, or justify thee. If it be said faith pleases God; I answer,
faith is a relative grace; take then the relative away, which, as to
justification, is this spangling robe, this rainbow, this righteousness
of Christ, and faith dies, and becomes, as to what we now treat of,
extinct and quenched as tow.

And a very fit emblem the rainbow is of the righteousness of Christ;
and that in these particulars. 1. The rainbow is an effect of the sun
that shines in the firmament; and the righteousness by which this
throne of grace is encompassed, is the work of the Son of God. 2. The
rainbow was a token that the wrath of God in sending the flood was
appeased; this righteousness of Christ is that for the sake of which
God forgiveth us all trespasses. 3. The rainbow was set in the cloud,
that the sinful man might look thereon, and wax confident in common
mercy; this righteousness is showed us in the word, that we may by it
believe unto special mercy. 4. The bow is seen but now and then in the
cloud; Christ’s righteousness is but here and there revealed in the
Word. 5. The bow is seen commonly upon, or after rain; Christ’s
righteousness is apprehended by faith upon, or soon after the
apprehensions of wrath. 6. The bow is seen sometimes more, sometimes
less; and so is this righteousness, even according to the degree or
clearness of the sight of faith. 7. The bow is of that nature, as to
make whatever you shall look upon through it, to be of the same colour
of itself, whether that thing be bush, or man, or beast; and the
righteousness of Christ is that that makes sinners, when God looks upon
them through it, to look beautiful, and acceptable in his sight, for we
are made comely through his comeliness, and made accepted in the
Beloved (Eze 16:14; Eph 1:6).

One word more of the rainbow, and then to some other things. As here
you read that the rainbow is round about the throne; so if you read on
even in the same place, you shall find the glorious effects thereof to
be far more than all that I have said. But,

Second. As the throne of grace is known by the rainbow that is round
about it; so also thou shalt know it by this, the high priest is
continually ministering before it; the high priest, or Christ as
priest, is there before God in his high priest’s robes, making
continual intercession for thy acceptance there. Now, as I said before,
Christ is priest and throne and all; throne in one sense, priest in
another; even as he was priest, and sacrifice, and altar too, when he
became our reconciler to God.

As a priest here, he is put under the notion of an angel, of an angel
that came and stood at the altar to offer incense for the church, all
the time that the seven angels were to sound out with trumpets the
alarm of God’s wrath against the anti-christian world; lest that wrath
should swallow them up also. ‘And,’ saith John, ‘another angel came and
stood at the altar, having a golden censer; and there was given unto
him much incense, that he should offer _it_ with the prayers of all
saints upon the golden altar which was before the throne. And the smoke
of the incense _which came_ with the prayers of the saints, ascended up
before God out of the angel’s hand’ (Rev 8:1-4).

Here then you have before the throne, that is, the throne or
mercy-seat, the high priest; for there it was that God appointed that
the altar of incense, or that to burn incense on, should be placed (Exo
30:1-7). This incense-altar in the type was to be overlaid with gold;
but here the Holy Ghost implies, that it is all of gold. This throne
then is the mercy-seat, or throne of grace, to which we are bid to
come; and, as you see, here is the angel, the high priest with his
golden censer, and his incense, ready to wait upon us. For so the text
implies, for he is there to offer his incense with the prayers of all
saints that are waiting without at his time of offering incense within
(Luke 1:10). So, then, at the throne of grace, or before it, stands the
high priest of our propitiation, Christ Jesus, with his golden censer
in his hand, full of incense, therewith to perfume the prayers of
saints, that come thither for grace and mercy to help in time of
need.[8] And he stands there, as you see, under the name of an angel,
for he is the angel of God’s presence, and messenger of his covenant.

But now it is worth our considering, to take notice how, or in what
method, the high priest under the law was to approach the
incense-altar. When he came to make intercession for the saints before
the throne, he was to go in thither to do this work in his robes and
ornaments; not without them, lest he died. The principal of these
ornaments were, ‘a breast-plate, and an ephod, and a robe, and a
broidered coat, a mitre, and a girdle’ (Exo 28:4). These are briefly
called his garments, in Revelation the first, and in the general they
show us, that he is clothed with righteousness, girded with truth and
faithfulness, for that is the girdle of his reins to strengthen him
(Isa 11:5). And that he beareth upon his heart the names of the
children of Israel that are Israelites indeed; for as on Aaron’s
breast-plate was fixed the names of the twelve tribes of Israel, and he
was to bear the weight of them by the strength of his shoulders, so are
we on the heart of Christ (Isa 22:21).

Thus therefore is our high priest within the holiest to offer incense
upon the golden altar of incense, that is, before the throne.
Wherefore, when thou goest thither, even to ‘the throne of grace,’ look
for him, and be not content, though thou shouldst find God there, if
thou findest him not there, I suppose now an impossibility, for
edification’s sake, for without him nothing can be done; I say, without
him as a priest. He is the throne, and without him as a throne, God has
no resting-place as to us; he is a priest, and without him as such we
can make no acceptable approach to God; for by him as priest our
spiritual sacrifices are accepted (1 Peter 2:5). ‘By him, therefore,
let us offer the sacrifice of praise to God continually,—giving
thanks,’ and confessing to and ‘in his name’ (Heb 13:15). And for our
further edification herein, let us consider, that as God has chosen and
made him his throne of grace; so he has sworn, that he shall be
accepted as a priest for ever there. For his natural qualifications we
may speak something to them afterwards; in the meantime know, that
there is no coming to God, upon pain of death without him.

Nor will it out of my mind, but that his wearing the rainbow upon his
head doth somewhat belong to him as priest, his priestly vestments
being for glory and beauty, as afore was said, compared to the colour
of it (Rev 10:1; Eze 1). But why doth he wear the rainbow upon his
head; but to show, that the sign, that the everlastingness of the
covenant of grace is only to be found in him; that he wears it as a
mitre or frontlet of gold, and can always plead it with acceptance to
God, and for the subduing of the world and good of his people. But,

Thirdly, The throne of grace is to be known by the sacrifice that is
presented there. The high priest was not to go into the holiest, nor
come near the mercy-seat; the which, as I have showed you, was a type
of our throne of grace, ‘without blood.’ ‘But into the second went the
high priest alone once every year, not without blood, which he offered
for himself, and for the errors of the people’ (Heb 9:7). Yea, the
priest was to take of the blood of his sacrifice, and sprinkle it seven
times before the Lord, that is, before the mercy-seat, or throne of
grace; and was to put some of the blood upon the horns of the altar of
incense before the Lord (Lev 4:5-7, 16:13-15). So then the throne of
grace is known by the blood that is sprinkled thereon, and by the
atonement that by it is made there. I told you before that before the
throne of grace there is our high-priest; and now I tell you, there is
his sacrifice too; his sacrifice which he there presenteth as amends
for the sins of all such as have a right to come with boldness to the
throne of grace. Hence, as I mentioned before, there is said to be in
the midst of the throne, the same throne of which we have spoken
before, ‘a lamb as it had been slain’ (Rev 5:6). The words are to the
purpose, and signify that in the midst of the throne is our sacrifice,
with the very marks of his death upon him; showing to God that sitteth
upon the throne, the holes of the thorns, of the nails, of the spear;
and how he was disfigured with blows and blood when at his command he
gave himself a ransom for his people; for it cannot be imagined that
either the exaltation or glorification of the body of Jesus Christ
should make him forget the day in which he died the death for our sins;
specially since that which puts worth into his whole intercession is
the death he died, and the blood he shed upon the cross, for our
trespasses.

Besides, there is no sight more taketh the heart of God, than to see of
the travail of the soul, and the bruisings of the body of his Son for
our transgressions. Hence it is said, He ‘is in the midst of the
throne’ as he died, or as he had been slain (Rev 7:17). It is said
again, ‘The Lamb which is in the midst of the throne shall feed them.’
The Lamb, that is, the Son of God as a sacrifice, shall be always in
the midst of the throne to feed and comfort his people. He is the
throne, he is the priest, he is the sacrifice. But then how as a Lamb
is he in the midst of the throne? Why, the meaning in mine opinion is,
that Christ, as a dying and bleeding sacrifice, shall be chief in the
reconciling of us to God; or that his being offered for our sins shall
be of great virtue when pleaded by him as priest, to the obtaining of
grace, mercy, and glory for us (Heb 9:12). By his blood he entered into
the holy place; by his blood he hath made an atonement for us before
the mercy-seat. His blood it is that speaketh better for us than the
blood of Abel did for Cain (Heb 12:24). Also it is by his blood that we
have bold admittance into the holiest (Heb 10:19). Wherefore no marvel
if you find him here a Lamb, as it had been slain, and that in the
midst of the throne of grace.

While thou art therefore thinking on him, as he is the throne of grace,
forget him not as he is priest and sacrifice; for as a priest he makes
atonement; but there is no atonement made for sin without a sacrifice.
Now, as Christ is a sacrifice, so he is to be considered as passive, or
a sufferer; as he is a priest, so he is active, or one that hath
offered up himself; as he is an altar, so he is to be considered as
God; for in and upon the power of his Godhead he offered up himself.
The altar then was not the cross, as some have foolishly imagined. But
as a throne, a throne of grace; so he is to be considered as distinct
from these three things, as I also have hinted before. Wouldst thou
then know this throne of grace, where God sits to hear prayers and give
grace? then cast the eyes of thy soul about, and look till thou findest
the Lamb there; a Lamb there ‘as it had been slain,’ for by this thou
shalt know thou art right. A slain Lamb, or a Lamb as it had been
slain, when it is seen by a supplicant in the midst of the throne,
whither he is come for grace, is a blessed sight! A blessed sight
indeed! And it informs him he is where he should be.

And thou must look for this, the rather because without blood is no
remission. He that thinks to find grace at God’s hand, and yet enters
not into the holiest by the blood of Jesus, will find himself mistaken,
and will find a DEAD,[9] instead of ‘a living way’ (Heb 10:19). For if
not anything below, or besides blood, can yield remission on God’s
part, how should remission be received by us without our acting faith
therein? We are justified by his blood, through faith in his blood (Rom
5:6-9). Wherefore, I say, look when thou approachest the throne of
grace, that thou give diligence to see for the Lamb; that is, ‘as it
had been slain’ in the midst of the throne of grace; and then thou wilt
have, not only a sign that thou presentest thy supplications to God,
where, and as thou shouldst; but there also wilt thou meet with matter
to break, to soften, to bend, to bow, and to make thy heart as thou
wouldst have it; for if the blood of a goat will, as some say, dissolve
an adamant, a stone that is harder than flint;[10] shall not the sight
of ‘a Lamb as it had been slain’ much more dissolve and melt down the
spirit of that man that is upon his knees before the throne of grace
for mercy; especially when he shall see, that not his prayers, not his
tears, not his wants, but the blood of the Lamb, has prevailed with a
God of grace to give mercy and grace to an undeserving man? This then
is the third sign by which thou shalt know when thou art at the throne
of grace: that throne is sprinkled with blood; yea, in the midst of
that throne there is to be seen to this day, a Lamb as it had been
slain; and he is in the midst of it, to feed those that come to that
throne, and to lead them by and to ‘living fountains of waters’ (Rev
7:17). Wherefore,

Fourth. The throne of grace is to be known, by the streams of grace
that continually proceed therefrom, and that like a river run
themselves out into the world. And, saith John, ‘He showed me a pure
river of water of life, clear as crystal, proceeding out of the throne
of God and of the Lamb’ (Rev 22:1). Mark you, here is again a throne;
the throne of God, which, as we have showed, is the human nature of his
Son; out of which, as you read, proceeds a river, a river of water of
life, clear as crystal. And the joining of the Lamb also here with God
is to show that it comes, I say, from God, by the Lamb; by Christ, who
as a lamb or sacrifice for sin, is the procuring cause of the running
of this river; it proceedeth out of the throne of God and of the Lamb.
Behold, therefore, how carefully here the Lamb is brought in, as one
from or through whom proceeds the water of life to us. God is the
spring-head; Christ the golden pipe of conveyance; the elect the
receivers of this water of life. He saith not here, ‘the throne of the
Lamb,’ but ‘and of the Lamb, to show, I say, that he it is out of or
through whom this river of grace should come.’ But and if it should be
understood that it proceedeth from the throne of the Lamb, it may be to
show that Christ also has power as a mediator, to send grace like a
river into the church. And then it amounts to this, that God, for
Christ’s sake, gives this river of grace, and that Christ, for his
merits sake, has power to do so too. And hence is that good wish, so
often mentioned in the epistles, ‘Grace to you, and peace from God our
Father, and the Lord Jesus Christ’ (Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal
1:3; Eph 1:2; Phil 1:2; Col 1:2; 1 Thess 1:2; 2 Thess 1:2; Phile 3).
And again, ‘Grace, mercy, and peace, from God the Father and the Lord
Jesus Christ’ (1 Peter 1:2; 2 Tim 1:2; Titus 1:4). For Christ has power
with the Father to give grace and forgiveness of sins to men (John
5:21-26; Mark 2:10). But let us come to the terms in this text. Here we
have a throne, a throne of grace; and to show that this throne is it
indeed, therefore there proceeds therefrom a river of this grace, put
here under the term of ‘water of life,’ a term fit to express both the
nature of grace and the condition of him that comes for it to the
throne of grace.

It is called by the name of water of life, to show what a reviving
cordial the grace of God in Christ is, shall be, and will be found to
be, of all those that by him shall drink thereof. It shall be in him,
even in him that drinks it, ‘a well of water springing up into
everlasting life’ (John 4:14). It will therefore beget life, and
maintain it; yea, will itself be a spring of life, in the very heart of
him that drinks it. Ah! it will be such a preservative also to
spiritual health, as that by its virtue the soul shall for ever be
kept, I say, the soul that drinks it, from total and final decay; it
shall be in them a well of living water, springing up into everlasting
life.

But there is also by this phrase or term briefly touched the present
state of them that shall come hither to drink; they are not the
healthful, but the sick. It is with the throne of grace, as it is with
the Bath, and other places of sovereign and healing waters, they are
most coveted of them that are diseased, and do also show their virtues
on those that have their health and limbs; so, I say, is the throne of
grace; its waters are for healing, for soul-healing, that is their
virtue (Eze 47:8,9). Wherefore, as at those waters above mentioned, the
lame leave their crutches, and the sick [obtain] such signs of their
recovery as may be a sign of their receiving health and cure there; so
at the throne of grace, it is where true penitents, and those that are
sick for mercy, do leave their sighs and tears; ‘and the Lamb that is
in the midst of the throne shall feed them, and shall lead them unto
living fountains of waters; and God shall,’ there, ‘wipe away all tears
from their eyes’ (Rev 7:17). Wherefore, as Joseph washed his face, and
dried his tears away, when he saw his brother Benjamin, so all God’s
saints shall here, even at the throne of grace, where God’s Benjamin,
or the Son of his right hand, is, wash their souls from sorrow, and
have their tears wiped from their eyes. Wherefore, O thou that are
diseased, afflicted, and that wouldst live, come by Jesus to God as
merciful and gracious; yea, look for this river when thou art upon thy
knees before him, for by that thou shalt find whereabout is the throne
of grace, and so where thou mayest find mercy.

But again, as that which proceeds out of this throne of grace is called
‘water of life,’ so it is said to be a river, a river of water of life.
This, in the first place, shows, that with God is plenty of grace, even
as in a river there is plenty of water; a pond, a pool, a cistern, will
hold much, but a river will hold more; from this throne come rivers and
streams of water of life, to satisfy those that come for life to the
throne of God. Further, as by a river is showed what abundance of grace
proceeds from God through Christ, so it shows the unsatiable thirst and
desire of one that comes indeed aright to the throne of grace for
mercy. Nothing but rivers will satisfy such a soul; ponds, pools, and
cisterns, will do nothing: such an one is like him of whom it is said,
‘Behold he drinketh up a river, and hasteth not; he trusteth that he
can draw up Jordan into his mouth’ (Job 40:23). This David testifies
when he saith, ‘As the hart panteth after the water-brooks, so panteth
my soul after thee, O God’ (Psa 42:1). Hence the invitation is
proportionable, ‘Drink abundantly’ (Cant 5:1), and that they that are
saved, are saved to receive abundance of grace; ‘they which receive
abundance of grace, and of the gift of righteousness, shall reign in
life by one, Jesus Christ’ (Rom 5:17). And hence it is said again,
‘When the poor and needy seek water, and there is none, and their
tongue faileth for thirst, I the Lord will hear them, I the God of
Israel will not forsake them.’ But, Lord, how wilt thou quench their
boundless thirst? ‘I will open rivers in high places, and fountains in
the midst of the valleys: I will make the wilderness a pool of water,
and the dry land springs of water’ (Isa 41:17,18). Behold here is a
pool of water as big as a wilderness, enough one would think to satisfy
any thirsty soul. O, but that will not do! wherefore he will open
rivers, fountains, and springs, and all this is to quench the drought
of one that thirsteth for the grace of God, that they have enough.
‘They shall be abundantly satisfied with the fatness of thy house, and
thou shalt make them drink of the river of thy pleasures, for with thee
is the fountain of life’; &c. (Psa 36:8,9).

This abundance the throne of grace yieldeth for the help and health of
such as would have the water of life to drink, and to cure their
diseases withal: it yields a river of water of life. Moreover, since
grace is said here to proceed as a river from the throne of God and of
the Lamb, it is to show the commonness of it; rivers you know are
common in the stream, however they are at the head (Judg 5). And to
show the commonness of it, the apostle calls it ‘the common salvation’;
and it is said in Ezekiel and Zecharias, to go forth to the desert, and
into the sea, the world, to heal the beasts and fish of all kinds that
are there (Eze 47:8; Zech 14:8). This, therefore, is a text that shows
us what it is to come to a throne, where the token of the covenant of
grace is, where the high priest ministereth, and in the midst of which
there is a Lamb, ‘as it had been slain’: for from thence there cometh
not drops, nor showers, but rivers of the grace of God, a river of
water of life.

Again, as the grace that we here read of is said, as it comes from this
throne, to come as a river of water of life; so it is said to be pure
and clear as crystal. Pure is set in opposition to muddy and dirty
waters, and clear is set in opposition to those waters that are black,
by reason of the cold and icyish nature of them; therefore there is
conjoined to this phrase the word crystal, which all know is a clear
and shining stone (Eze 34:19; Job 6:15,16). Indeed the life and spirit
that is in this water, will keep it from looking black and dull; and
the throne from whence it comes will keep it from being muddy, so much
as in the streams thereof. ‘The blessing of the Lord, it maketh rich,
and he addeth no sorrow with it’ (Prov 10:22). Indeed, all the sorrow
that is mixed with our Christianity, it proceedeth, as the procuring
cause, from ourselves, not from the throne of grace; for that is the
place where our tears, as was showed you, are wiped away; and also
where we hang up our crutches. The streams thereof are pure and clear,
not muddy nor frozen, but warm and delightful, and that ‘make glad the
city of God’ (Psa 46).

These words also show us, that this water of itself can do without a
mixture of anything of ours. What comes from this throne of grace is
pure grace, and nothing else; clear grace, free grace, grace that is
not mixed, nor need be mixed with works of righteousness which we have
done; it is of itself sufficient to answer all our wants, to heal all
our diseases, and to help us at a time of need. It is grace that
chooses, it is grace that calleth, it is grace that preserveth, and it
is grace that brings to glory: even the grace that like a river of
water of life proceedeth from this throne. And hence it is, that from
first to last, we must cry, ‘Grace, grace unto it!’[11]

Thus you see what a throne the Christian is invited to; it is a throne
of grace whereon doth sit the God of all grace; it is a throne of grace
before which the Lord Jesus ministereth continually for us; it is a
throne of grace sprinkled with the blood, and in the midst of which is
a Lamb as it had been slain; it is a throne with a rainbow round about
it, which is the token of the everlasting covenant, and out of which
proceeds, as here you read, a river, a pure river of water of life,
clear as crystal. Look then for these signs of the throne of grace, all
you that would come to it, and rest not, until by some of them you know
that you are even come to it; they are all to be seen have you but
eyes; and the sight of them is very delectable, and has a natural
tendency in them, when seen, to revive and quicken the soul. But,

Fifth. As the throne of grace is known and distinguished by the things
above named, so it is by the effects which these things have wrought.
There is about that throne ‘four and twenty seats, and upon the seats
four and twenty elders sitting, clothed in white raiment, and they have
on their heads crowns of gold’ (Rev 4:4). There is no throne that has
these signs and effects belonging to it but this; wherefore, as by
these signs, so by the effects of them also, one may know which is, and
so when he is indeed come to the throne of grace. And a little as we
commented upon what went before, we will also touch upon this.

1. By seats, I understand places of rest and dignity; places of rest,
for that they that sit on them do rest from their labours; and places
of dignity, for that they are about the throne (Rev 14:13). ‘And the
four and twenty elders which sat before God on their seats, fell upon
their faces and worshipped God’ (Rev 11:16). And forasmuch as the seats
are mentioned, before they are mentioned that sat thereon, it is to
show, that the places were prepared before they were converted.

2. The elders, I take to be the twelve patriarchs and the twelve
apostles, or the first fathers of the churches; for they are the elders
of both the churches, that is, both of the Jewish and Gentile church of
God; they are the ancients, as also they are called in the prophet
Isaiah, which are in some sense the fathers of both these churches (Isa
24:23). These elders are well set forth by that four and twenty that
you read of in the book of Chronicles, who had every one of them for
sons twelve in number. There therefore the four and twenty are (1 Chron
25:8-31).

3. Their sitting denoteth also their abiding in the presence of God.
‘Sit thou at my right hand,’ was the Father’s word to the Son, and also
signifieth the same (Psa 110:1). It is then the throne of grace where
the four and twenty seats are, and before which the four and twenty
elders sit.

4. Their white robes are Christ’s righteousness, their own good works
and glory; not that their works brought them thither, for they were of
themselves polluted, and were washed white in the blood of the Lamb;
but yet God will have all that his people have done in love to him to
be rewarded. Yea, and they shall wear their own labours, being washed
as afore is hinted, as a badge of their honour before the throne of
grace, and this is grace indeed. ‘They have washed their robes, and
made them white in the blood of the Lamb, therefore are they before the
throne of God’ (Rev 7:14,15). They have washed as others did do before
them.

5. ‘And they had on their heads crowns of gold’ (Rev 4:4). This denotes
their victory, and also that they are kings, and as kings shall reign
with him for ever and ever (Rev 5:10).

6. But what! were they silent? did they say, did they do nothing while
they sat before the throne? Yes, they were appointed to be singers
there. This was signified by the four and twenty that we made mention
of before, who with their sons were instructed in the songs of the
Lord, and all that were cunning to do so then, were two hundred
fourscore and eight (1 Chron 25:7). These were the figure of that
hundred forty and four thousand redeemed from the earth. For as the
first four and twenty, and their sons, are said to sing and to play
upon cymbals, psalteries, and harps; and as they are there said to be
instructed and cunning in the songs of the Lord; so these that sit
before the throne are said also to sing with harps in their hands their
song before the throne; and such song it was, and so cunningly did they
sing it, that ‘no man could learn it, but the hundred and forty and
four thousand which were redeemed from the earth’ (Rev 14:3).

Now, as I said, as he at first began with four and twenty in David, and
ended with four and twenty times twelve, so here in John he begins with
the same number, but ends with such a company that no man could number.
For, he saith, ‘After this I beheld, and lo, a great multitude which no
man could number, of all nations, and kindreds, and people, and tongues
stood before the throne, and before the Lamb, clothed with white robes,
and palms in their hands. And cried with a loud voice, saying,
Salvation to our God, which sitteth upon the throne, and unto the Lamb.
And all the angels stood round about the throne, and the elders, and
the four beasts, and fell before the throne on their faces, and
worshipped God’ (Rev 7:9-11). This numberless number seems to have got
the song by the end;[12] for they cry aloud, ‘Salvation, salvation to
our God and to the Lamb’; which to be sure is such a song that none can
learn but them that are redeemed from the earth.

But I say, what a brave encouragement is it for one that is come for
grace to the throne of grace, to see so great a number already there,
on their seats, in their robes, with their palms in their hands, and
their crowns upon their heads, singing of salvation to God, and to the
Lamb! And I say again, and speak now to the dejected, methinks it would
be strange, O thou that art so afraid that the greatness of thy sins
will be a bar unto thee, if amongst all this great number of pipers and
harpers that are got to glory, thou canst not espy one that when here
was as vile a sinner as thyself. Look man, they are there for thee to
view them, and for thee to take encouragement to hope, when thou shalt
consider what grace and mercy has done for them. Look again, I say, now
thou art upon thy knees, and see if some that are among them have not
done worse than thou hast done. And yet behold, they are set down; and
yet behold they have their crowns on their heads, their harps in their
hands, and sing aloud of salvation to their God, and to the Lamb.

This then is a fifth note or sign that doth distinguish the throne of
grace from other thrones. There are, before that, to be seen, for our
encouragement, a numberless number of people sitting and singing round
about it. Singing, I say, to God for his grace, and to the Lamb for his
blood, by which they are secured from the wrath to come. ‘And the four
and twenty elders fell down before the Lamb, having every one of them
harps, and golden vials full of odours, which are the prayers of
saints, and they sung a new song, saying, Thou art worthy to take the
book, and to open the seals thereof; for thou wast slain, and hast
redeemed us to God by thy blood, out of every kindred, and tongue, and
people, and nation; and hast made us unto our God, kings and priests,
and we shall reign on the earth’ (Rev 5:8-10). Behold, tempted soul,
dost thou not yet see what a throne of grace here is, and what
multitudes are already arrived thither, to give thanks unto his name
that sits thereon, and to the Lamb for ever and ever? And wilt thou
hang thy harp upon the willows, and go drooping up and down the world,
as if there was no God, no grace, no throne of grace, to apply thyself
unto, for mercy and grace to help in time of need? Hark! dost thou not
hear them what they say, ‘Worthy,’ say they, ‘is the Lamb that was
slain, to receive power, and riches, and wisdom, and strength, and
honour, and glory, and blessing. And every creature which is in
heaven,’ where they are, ‘and on the earth,’ where thou art, ‘and under
the earth, and such as are in the sea, and all that are in them, heard
I saying, Blessing, and honour, and glory, and power be unto him that
sitteth upon the throne, and unto the Lamb for ever and ever’ (Rev
5:12,13).

All this is written for our learning, that we through patience and
comfort of the scriptures might have hope; and that the drooping ones
might come boldly to the throne of grace, to obtain grace and find
mercy to help in time of need. They bless, they all bless; they thank,
they all thank; and wilt thou hold thy tongue? ‘They have all received
of his fulness, and grace for grace’; and will he shut thee out? Or is
his grace so far gone, and so near spent, that now he has not enough to
pardon, and secure, and save one sinner more? For shame, leave off this
unbelief! Wherefore, dost thou think, art thou told of all this, but to
encourage thee to come to the throne of grace? And wilt thou hang back
or be sullen, because thou art none of the first? since he hath said,
‘The first shall be last, and the last first.’ Behold the legions, the
thousands, the untold and numberless number that stand before the
throne, and be bold to hope in his mercy.

Sixth. [The throne of grace is known by what proceeds from it.] As the
throne of grace is distinguished from other thrones by these, so ‘out
of this throne proceeds lightnings, and thunderings, and voices.’ Also
before this throne are ‘seven lamps of fire burning, which are the
seven spirits of God’ (Rev 4:5). This then is another thing by which
the throne of grace may be known as an effect of what is before. So
again, chapter the eighth, it is said, that from the altar of incense
that stood before the throne, ‘there were voices, and thunderings, and
lightnings, and an earthquake’ (Rev 8:5). All these then come out of
the holiest, where the throne is, and are inflamed by this throne, and
by him that sits thereon.

1. Lightnings here are to be taken for the illuminations of the Spirit
in the gospel (Heb 10:32). As it is said in the book of Psalms, ‘They
looked unto him,’ on the throne, ‘and were lightened’ (Psa 34:5). Or,
as it is said in other places, ‘The voice of thy thunder was in the
heaven, the lightnings lightened the world’ (Psa 77:18). And again,
‘His lightnings enlightened the world, the earth saw and trembled’ (Psa
97:4). This lightning therefore communicates light to them that sit in
darkness. ‘God,’ saith the apostle, ‘who commanded the light to shine
out of darkness, hath shined in our hearts, to give the light of the
knowledge of the glory of God in the face of Jesus Christ’ (2 Cor 4:6).
It was from this throne that the light came that struck Paul off his
horse, when he went to destroy it and the people that professed it
(Acts 9:3). These are those lightnings by which sinners are made to see
their sad condition, and by which they are made to see the way out of
it. Art thou then made to see thy condition how bad it is, and that the
way out of it is by Jesus Christ? for, as I said, he is the throne of
grace. Why then, come orderly in the light of these convictions to the
throne from whence thy light did come, and cry there, as Samuel did to
Eli, ‘Here am I, for thou has called[13] me’ (1 Sam 3:8). Thus did Saul
by the light that made him see; by it he came to Christ, and cried,
‘Who art thou, Lord?’ and, ‘What wouldst thou have me do?’ (Acts
9:5,6). And is it not an encouragement to thee to come to him, when he
lights thy candle that thou mightest see the way; yea, when he doth it
on purpose that thou mightest come to him? ‘He gives light to them that
sit in darkness, and in the shadow of death,’ what to do? ‘to guide our
feet into the way of peace’ (Luke 1:79). This interpretation of this
place seems to me most to cohere with what went before; for first you
have here a throne, and one sitting on it; then you have the elders,
and in them presented to you the whole church, sitting round about the
throne; then you have in the words last read unto you, a discourse how
they came thither, and that is, by the lightnings, thunderings, and
voices that proceed out of the throne.

2. As you have here lightnings, so thereto is adjoined thunders. There
proceeded out of this throne lightnings and thunders. By thunders, I
understand that powerful discovery of the majesty of God by the word of
truth, which seizeth the heart with a reverential dread and awe of him:
hence it is said, ‘The voice of the Lord is full of majesty; the voice
of the Lord breaketh the cedars’ (Psa 29:45). The voice, that is, his
thundering voice. ‘Canst thou thunder with a voice like him?’ (Job
40:9). And ‘the thunder of his power who can understand?’ (Job 26:14).
It was upon this account that Peter, and James, and John, were called
‘the sons of thunder,’ because, in the word which they were to preach,
there was to be not only lightnings, but thunders; not only
illuminations, but a great seizing of the heart, with the dread and
majesty of God, to the effectual turning of the sinner to him (Mark
3:16,17).

Lightnings without thunder are in this case dangerous, because they
that receive the one without the other are subject to miscarry. They
were ‘once enlightened,’ but you read of no thunder they had; and they
were subject to fall into an irrecoverable state (Heb 6:4-6). Saul had
thunder with his lightnings to the shaking of his soul; so had the
three thousand; so had the jailor (Acts 2, 9, 16). They that receive
light without thunder are subject to turn the grace of God into
wantonness; but they that know the terror of God will persuade men (Rom
3:8; Jude 4; 2 Cor 5:11). So then, when he decrees to give the rain of
his grace to a man, he makes ‘a way for the lighting of the thunder,’
not the one without the other, but the one following the other (Job
28:26). Lightning and thunder is made a cause of rain, but lightning
alone is not: ‘Who hath divided a water-course for the overflowing of
waters? or a way for the lightning of thunder to cause it to rain on
the earth, where no man is: on the wilderness wherein there is no man?’
(Job 38:25,26).

Thus therefore you may see how in the darkest sayings of the Holy Ghost
there is as great an harmony with truth as in the most plain and easy;
there must be thunder with light, if thy heart be well poised and
balanced with the fear of God: we have had great lightnings in this
land of late years, but little thunders; and that is one reason why so
little grace is found where light is, and why so many professors run on
their heads in such a day as this is, notwithstanding all they have
seen. Well then, this also should be a help to a soul to come to the
throne of grace; the God of glory has thundered, has thundered to
awaken thee, as well as sent lightnings to give thee light; to awaken
thee to a coming to him, as well as to the enabling of thee to see his
things; this then has come from the throne of grace to make thee come
hither; wherefore observe, where it is by these signs made mention of
before, and by these effects; and go, and come to the throne of grace.

3. As there proceeds from this throne lightnings and thunders, so from
hence it is said voices proceed also: now these voices may be taken for
such as are sent with this lightning and thunder to instruct, or for
such [instruction] as this lightning and thunder begets in our hearts.

(1.) It may be taken in the first sense for light and dread, when it
falleth from God into the soul, is attended with a voice or voices of
instruction to the soul, to know what to do (Acts 2:3-7). This it was
in Paul’s case. He had light and dread, and voices for his instruction;
he had lightnings, and thunderings, and voices: ‘Good and upright is
the Lord; therefore will he teach sinners in the way. The meek will he
guide in judgment; and the meek will he teach his way’ (Psa 25:8,9).

(2.) Or by voices you may understand, such as the lightning and thunder
begets in our hearts: for though man is as mute as a fish to Godward,
before this thunder and lightning comes to him, yet after that he is
full of voices (2 Cor 4:13, 7:14). And how much more numerous are the
voices that in the whole church on earth are begot by these lightnings
and thunders that proceed from the throne of grace; their faith has a
voice, their repentance has a voice, their subjection to God’s word has
a voice in it; yea, there is a voice in their prayers, a voice in their
cry, a voice in their tears, a voice in their groans, in their
roarings, in their bemoaning of themselves, and in their triumphs! (1
Thess 1:2-8; Psa 5:3, 7:17, 20:2-5, 22:1, 138:5; Jer 31:18).

This then is an effect of the throne of grace; hence it is said that
they proceed from it, even the lightning, and the thunder, and the
voices; that is, effectual conversion to God. It follows then, that if
all these are with thy soul, the operations of the throne of grace have
been upon thee to bring thee to the throne of grace; first in thy
prayers, and then in thy person. And this leads me to the next thing
propounded to be spoken to, which is to show who are the persons
invited here to come to the throne of grace. ‘Let us therefore come.’

[THE PERSONS INTENDED BY THIS EXHORTATION.]


THIRD. Now the persons here called upon to come to the throne of grace,
are not all or every sort of men, but the men that may properly be
comprehended under this word Us and We; ‘let Us therefore come boldly,
that We may obtain.’ And they that are here put under these particular
terms, are expressed both before and after, by those that have
explication in them.

They are called [in the epistle to the Hebrews], 1. Such as give the
most earnest heed to the word which they have heard (Heb 2:1). 2. They
are such as see Jesus crowned with glory and honour (Heb 2:9). 3. They
are called the children (Heb 2:14). 4. They are called the seed of
Abraham (Heb 2:16). 5. They are called Christ’s brethren (Heb 2:17).

So, chapter the third, they are called holy brethren, and said to be
partakers of the heavenly calling, and the people of whom it is said
that Christ Jesus is the apostle and high priest of their profession
(Heb 3:1-6). They are called Christ’s own house, and are said to be
partakers of Christ (Heb 3:14). They are said to be the believers,
those that do enter in into rest, those that have Christ for a high
priest, and with the feeling of whose infirmities he is touched and
sympathiseth (Heb 4:3,14,15).

So, in chapter the sixth, they are called beloved, and the heirs of
promise; they that have fled for refuge to lay hold on the hope set
before them; they are called those that have hope as an anchor, and
those for whom Christ as a forerunner hath entered and taken possession
of heaven (Heb 6:9,17-20). So, chapter the seventh, they are said to be
such as draw nigh unto God (Heb 7:19). And, chapter the eighth, they
are said to be such with whom the new covenant is made in Christ.
Chapter the ninth, they are such for whom Christ has obtained eternal
redemption, and such for whom he has entered the holy place (Heb
9:12,22). Chapter the tenth, they are such as are said to be sanctified
by the will of God, such as have boldness to enter into the holiest by
the blood of Jesus; such as draw near with a true heart, in full
assurance of faith, or that have liberty to do so, having their hearts
sprinkled from an evil conscience, and their bodies washed with pure
water; they were those that had suffered much for Christ in the world,
and that became companions of them that so were used (Heb
10:10,19,22-25). Yea, he tells them, in the eleventh chapter, that they
and the patriarchs must be made perfect together (Heb 11:40). He also
tells them, in the twelfth chapter, that already they are come to Mount
Zion, to the city of the living God, the heavenly Jerusalem, and to an
innumerable company of angels; to the general assembly and church of
the first born which are written in heaven, and to God the Judge of
all; and to the spirits of just men made perfect, and to Jesus the
mediator of the New Testament, and to the blood of sprinkling, that
speaketh better things than that of Abel (Heb 12:22-24).

Thus you see what terms, characters, titles, and privileges, they are
invested with that are here exhorted to come to the throne of grace.
From whence we may conclude that every one is not capable of coming
thither, no not every one that is under convictions, and that hath a
sense of the need of and a desire after the mercy of God in Christ.

[The orderly coming to the throne of grace.]

Wherefore we will come, in the next place, to show the orderly coming
of a soul to the throne of grace for mercy: and for this we must first
apply ourselves to the Old Testament, where we have the shadow of what
we now are about to enter upon the discourse of, and then we will come
to the antitype, where yet the thing is far more explained.

First. Then, the mercy-seat was for the church, not for the world; for
a Gentile could not go immediately from his natural state to the
mercy-seat, by the high priest, but must first orderly join himself, or
be joined, to the church, which then consisted of the body of the Jews
(Exo 12:43-49). The stranger then must first be circumcised, and
consequently profess faith in the Messiah to come, which was signified
by his going from his circumcision directly to the passover, and so
orderly to other privileges, specially to this of the mercy-seat which
the high priest was to go but once a year into (Eze 44:6-9).

Second. The church is again set forth unto us by Aaron and his sons.
Aaron as the head, his sons as the members; but the sons of Aaron were
not to meddle with any of the things of the Holiest, until they had
washed in a laver: ‘And the Lord spake unto Moses, saying, Thou shalt
also make a laver of brass, and his foot also of brass, to wash in; and
thou shalt put it between the tabernacle of the congregation and the
altar, and thou shalt put water therein. For Aaron and his sons shall
wash their hands and their feet thereat. When they go into the
tabernacle of the congregation they shall wash with water, that they
die not; or when they come near to the altar to minister, to burn
offerings made by fire unto the Lord. So they shall wash their hands
and their feet that they die not: and it shall be a statute for ever
unto them, even to him, and to his seed throughout their generations.’
See the margin (Exo 30:17-21, 40:30-32).[14]

Third. Nay, so strict was this law, that if any of Israel, as well as
the stranger, were defiled by any dead thing, they were to wash before
they partook of the holy things, or else to abstain: but if they did
not, their sin should remain upon them (Lev 17:15,16). So again, ‘the
soul that hath touched any such’ uncleanness ‘shall be unclean until
even, and shall not eat of the holy things,’ much less come within the
inner veil, ‘unless he wash his flesh with water’ (Lev 22:4-6). Now, I
would ask, what all this should signify, if a sinner, as a sinner,
before he washes, or is washed, may immediately go unto the throne of
grace? Yea, I ask again, why the apostle supposes washing as a
preparation to the Hebrews entering into the holiest, if men may go
immediately from under convictions to a throne of grace? For thus, he
says, ‘let us draw near’ ‘the holiest’ (Heb 12:19), ‘with a true heart,
in full assurance of faith; having our hearts sprinkled from an evil
conscience, and our bodies washed with pure water’ (Heb 12:22). Let us
draw near; he saith not that we may have; but having FIRST been washed
and sprinkled.

The laver then must first be washed in; and he that washed not first
there, has not right to come to the throne of grace; wherefore you have
here also a sea of glass standing before the throne of grace, to
signify this thing (Rev 4:6). It stands before the throne, for them to
wash in that would indeed approach the throne of grace. For this sea of
glass is the same that is shadowed forth by the laver made mention of
before, and with the brazen sea that stood in Solomon’s temple, whereat
they were to wash before they went into the holiest. But you may ask
me, What the laver or molten sea should signify to us in the New
Testament? I answer, It signifieth the word of the New Testament, which
containeth the cleansing doctrine of remission of sins, by the precious
blood of Jesus Christ (John 15:3).[15] Wherefore we are said to be
clean through the Word, through the washing of water by the Word (Titus
3:5). The meaning then is, A man must first come to Christ, as set
forth in the Word, which is this sea of glass, before he can come to
Christ in heaven, as he is the throne of grace. For the Word, I say, is
this sea of glass that stands before the throne, for the sinner to wash
in first. Know therefore, whoever thou art, that art minded to be
saved, thou must first begin with Christ crucified, and with the
promise of remission of sins through his blood; which crucified Christ
thou shalt not find in heaven as such; for there he is alive; but thou
shalt find him in the Word; for there he is to this day set forth in
all the circumstances of his death, as crucified before our eyes (Gal
3:1,2). There thou shalt find that he died, when he died, what death he
died, why he died, and the Word open to thee to come and wash in his
blood. The word therefore of Christ’s Testament is the laver for all
New Testament priests, and every Christian is a priest to God, to wash
in.

Here therefore thou must receive thy justification, and that before
thou goest one step further; for if thou art not justified by his
blood, thou wilt not be saved by his life. And the justifying efficacy
of his blood is left behind, and is here contained in the molten sea,
or laver, or word of grace, for thee to wash in. Indeed, there is an
interceding voice in his blood for us before the throne of grace, or
mercy-seat; but that is still to bring us to wash, or for them that
have washed therein, as it was shed upon the cross. We have boldness
therefore to enter into the holiest by the blood of Jesus, that is, by
faith in his blood, as shed without the gate; for as his blood was shed
without the gate, so it sanctifies the believer, and makes him capable
to approach the holy of holies. Wherefore, after he had said, ‘That he
might sanctify the people with his own blood,’ he ‘suffered without the
gate’ (Heb 13:11-15). Let us by him therefore, that is, because we are
first sanctified by faith in his blood, offer to God the sacrifice of
praise continually, that is, the fruits of our lips, giving thanks in
his name. Wherefore the laver of regeneration, or Christ set forth by
the Word as crucified, is for all coming sinners to wash in unto
justification; and the throne of grace is to be approached by saints,
or as sinners justified by faith in a crucified Christ; and so, as
washed from sin in the sea of his blood, to come to the mercy-seat.

And it is yet far more evident; for that those that approach this
throne of grace, they must do it through believing; for, saith the
apostle, ‘How shall they call on him in whom they have not believed,’
of whom they have not heard, and in whom they have not believed? for to
that purpose runs the text (Rom 10:14). ‘How then shall they call on
him in whom they have not believed,’ antecedent to their calling on
him, ‘and how shall they believe in him of whom they have not heard’
first? So then hearing goes before believing, and believing before
calling upon God, as he sits on the throne of grace. Now, believing is
to be according to the sound of the beginning of the gospel, which
presenteth us, not first with Christ as ascended, but as Christ dying,
buried, and risen.[16] ‘For I delivered unto you first of all, that
which I also received; how that Christ died for our sins according to
the scriptures; and that he was buried, and that he rose again the
third day, according to the scriptures’ (1 Cor 15:3,4).

I conclude then, as to this, that the order of heaven is, that men wash
in the laver of regeneration, to wit, in the blood of Christ, as held
forth in the word of the truth of the gospel, which is the ordinance of
God; for there sinners, as sinners, or men as unclean, may wash, in
order to their approach to God as he sits upon the throne of grace.

And besides, Is it possible that a man that passeth by the doctrine of
Christ as dead, should be admitted with acceptance to a just and holy
God for life; or that he that slighteth and trampleth under foot the
blood of Christ, as shed upon the cross, should be admitted to an
interest in Christ, as he is the throne of grace? It cannot be. He must
then wash there first, or die—let his profession, or pretended faith,
or holiness, be what it will. For God sees iniquity in all men; nor can
all the nitre or soap in the world cause that our iniquity should not
be marked before God (Jer 2:22). ‘For without shedding of blood is NO
remission’ (Heb 9:22). Nothing that polluteth, that defileth, or that
is unclean, must enter into God’s sanctuary; much less into the most
holy part thereof, but by their sacrifice, by which they are purged,
and for the sake of the perfection thereof, they believing are
accepted. We have ‘therefore, brethren, boldness to enter into the
holiest by the blood of Jesus,’ and no way else (Heb 10:19).

[HOW WE ARE TO APPROACH THE THRONE OF GRACE.]


FOURTH. But this will yet be further manifest by what we have yet to
say of the manner of our approach unto the throne of grace.

FIRST, then, we must approach the throne of grace by the second veil;
for the throne of grace is after the second veil. So, then, though a
man cometh into the tabernacle or temple, which was a figure of the
church, yet if he entered but within the first veil, he only came where
there was no mercy-seat or throne of grace (Heb 9:3). And what is this
second veil, in, at, or through which, as the phrase is, we must, by
blood, enter into the holiest? why, as to the law, the second veil did
hang up between the holy and the most holy place, and it did hide what
was within the holiest from the eyes or sight of those that went no
further than into the first tabernacle. Now this second veil in the
tabernacle or temple was a figure of the second veil that all those
must go through that will approach the throne of grace; and that veil
is the flesh of Christ.

This is that which the holy apostle testifies in his exhortation, where
he saith, We have ‘boldness to enter into the holiest by the blood of
Jesus, by a new and living way which he hath consecrated for us through
the veil, that is to say, his flesh’ (Heb 10:19,20). The second veil
then is the flesh of Christ, the which until a man can enter or go
through by his faith, it is impossible that he should come to the
holiest where the throne of grace is, that is, to the heart and soul of
Jesus, which is the throne. The body of Christ is the tabernacle of
God, and so that in which God dwells; for the fulness of the Godhead
dwells in him bodily (Col 2:9). Therefore, as also has been hinted
before, Christ Jesus is the throne of grace. Now, since his flesh is
called the veil, it is evident that the glory that dwells within him,
to wit, God resting in him, cannot be understood but by them that by
faith can look through, or enter through, his flesh to that glory. For
the glory is within the veil; there is the mercy-seat, or throne of
grace; there sitteth God as delighted, as at rest, in and with sinners,
that come to him by and through that flesh, and the offering of it for
sin without the gate. ‘I am the way,’ saith Christ; but to what? and
how? (John 14:6). Why, to the Father, through my flesh. ‘And having
made peace through the blood of his cross, by him to reconcile all
things to himself; by him, I say, whether they be things in earth, or
things in heaven. And you that were sometime alienated, and enemies in
your mind by wicked works, yet now hath he reconciled [but how?] in the
body of his flesh, [that then must be first: to what?] to present you
holy and unblameable, and unreprovable in his sight’ (Col 1:20-22).
That is, when you enter into his presence, or approach by this flesh,
the mercy-seat, or the throne of grace.

This therefore is the manner of our coming, if we come aright to the
throne of grace for mercy, we must come by blood through his flesh, as
through the veil; by which, until you have entered through it, the
glory of God, and that he is resolved that grace shall reign, will be
utterly hid from your eyes. I will not say, but by the notion of these
things, men may have their whirling fancies,[17] and may create to
themselves wild notions and flattering imaginations of Christ, the
throne of grace, and of glory; but the gospel knowledge of this is of
absolute necessity to my right coming to the throne of grace for mercy.
I must come by his blood, through his flesh, or I cannot come at all,
for here is no back door. This then is the sum, Christ’s body is the
tabernacle, the holiest; ‘thy law,’ saith he, ‘is within my heart,’ or
in the midst of my bowels (Psa 40:7,8). In this tabernacle then God
sitteth, to wit, on the heart of Christ, for that is the throne of
grace. Through this tabernacle men must enter, that is, by a godly
understanding of what by this tabernacle or flesh of Christ has been
done to reconcile us to God that dwells in him. This is the way, all
the way, for there is no way but this to come to the throne of grace.
This is the new way into the heavenly paradise, for the old way is
hedged and ditched up by the flaming sword of cherubims (Gen 3:24). The
NEW and LIVING way, for to go the other is present death; so then, this
‘new and living way which he hath consecrated for us through the veil,
that is to say, his flesh,’ is the only way into the holiest, where the
throne of grace is (Heb 10:20).

SECOND. We must approach this throne of grace, as having our hearts,
first, sprinkled from an evil conscience. The priest that was the
representator of all Israel, when he went into the holiest, was not to
go in, but as sprinkled with blood first (Exo 29). Thus it is written
in t he law; ‘not without blood’; and thus it is written in the gospel
(Heb 9:7). And now since by the gospel we have all admittance to enter
in through the veil, by faith, we must take heed that we enter not in
without blood; for if the blood, virtually, be not seen upon us, we
die, instead of obtaining mercy, and finding the help of grace. This I
press the oftener, because there is nothing to which we are more
naturally inclined, than to forget this. Who, that understands himself,
is not sensible how apt he is to forget to act faith in the blood of
Jesus, and to get his conscience sprinkled with the virtue of that,
that attempteth to approach the throne of grace? Yet the scripture
calls upon us to take heed that we neglect not THUS to prepare
ourselves. ‘Let us draw near with a true heart, in full assurance of
faith, having our hearts sprinkled from an evil conscience,’ to wit,
with the blood of Christ, lest we die (Heb 10:22, 9:14). In the law all
the people were to be sprinkled with blood, and it was necessary that
the patterns of things in the heavens should be purified with these,
that is, with the blood of bulls, but the heavenly things themselves
with better sacrifices than these, that is, with the offering of the
body, and shedding of the blood of Christ. By this then must thou be
purified and sprinkled, who by Christ wouldst approach the throne of
grace.

THIRD. Therefore it is added, ‘And our bodies washed with pure water.’
This the apostle taketh also out of the law; where it was appointed, as
was showed before. Christ also, just before he went to the Father, gave
his disciples a signification of this, saying to Peter, and by him to
all the rest, ‘If I wash thee not, thou hast no part with me’ (John
13:8). This pure water is nothing but the wholesome doctrine of the
word mixed with Spirit, by which, as the conscience was before
sprinkled with blood, the body and outward conversation is now
sanctified and made clean. ‘Now ye are clean through the word,’ saith
Christ, ‘which I have spoken unto you’ (John 15:3). Hence, washing, and
sanctifying, and justifying, are put together, and are said to come by
the name of our Lord Jesus Christ, and by the Spirit of our God (1 Cor
6:11). Thou must then be washed with water, and sprinkled with blood,
if thou wouldst orderly approach the throne of grace: if thou wouldst
orderly approach it with a true heart, in full assurance of faith; or
if thou wouldst, as the text biddeth thee here, to wit, ‘come boldly
unto the throne of grace, to obtain mercy, and find grace to help in
time of need.’

To tell you what it is to come boldly, is one thing; and to tell you
how you should come boldly, is another. Here you are bid to come
boldly, and are also showed how that may be done. It may be done
through the blood of sprinkling, and through the sanctifying operations
of the Spirit which are here by faith to be received. And when what can
be said shall be said to the utmost, there is no boldness, godly
boldness, but by blood. The more the conscience is a stranger to the
sprinkling of blood, the further off it is of being rightly bold with
God, at the throne of grace; for it is the blood that makes the
atonement, and that gives boldness to the soul (Lev 17:11; Heb 10:19).
It is the blood, the power of it by faith upon the conscience, that
drives away guilt, and so fear, and consequently that begetteth
boldness. Wherefore, he that will be bold with God at the throne of
grace, must first be well acquainted with the doctrine of the blood of
Christ; namely, that it was shed, and why, and that it has made peace
with God, and for whom. Yea, thou must be able by faith to bring
thyself within the number of those that are made partakers of this
reconciliation, before thou canst come boldly to the throne of grace.
But,

[What it is to come to the throne of grace without boldness.]

First. There is a coming to the throne of grace before or without this
boldness; but that is not the coming to which by these texts we are
exhorted; yet that coming, be it never so deficient, if it is right, it
is through some measure an inlet into the death and blood of Christ,
and through some management, though but very little, or perhaps scarce
at all discerned of the soul, to hope for grace from the throne; I say,
it must arise, the encouragement must, from the cross, and from Christ
as dying there. Christ himself went that way to God, and it is not
possible but we must go the same way too. So, then, the encouragement,
be it little, be it much—and it is little or much, even as the faith is
in strength or weakness, which apprehendeth Christ—it is according to
the proportion of faith; strong faith gives great boldness, weak faith
doth not so, nor can it.

Second. There is a sincere coming to the throne of grace without this
boldness, even a coming in the uprightness of one’s heart without it.
Hence a true heart and full assurance are distinguished. ‘Let us draw
near with a true heart, in full assurance of faith’ (Heb 10:22).
Sincerity may be attended with a great deal of weakness, even as
boldness may be attended with pride; but be it what kind of coming to
the throne of grace it will, either a coming with boldness, or with
that doubting which is incident to saints, still the cause of that
coming, or ground thereof, is some knowledge of redemption by blood,
redemption which the soul seeth it has faith in, or would see it has
faith in. For Christ is precious, sometimes in the sight of the worth,
sometimes in the sight of the want, and sometimes in the sight of the
enjoyment of him.[18]

Third. There is an earnest coming to the throne of grace even with all
the desire of one’s soul. When David had guilt and trouble, and that so
heavy that he knew not what to do, yet he could say, ‘Lord, all my
desire is before thee, and my groaning is not hid from thee’ (Psa
38:1-9). He could come earnestly to the throne of grace; he could come
thither with all the desire of his soul: but still this must be from
that knowledge that he had of the way of remission of sins by the blood
of the Son of God.

Fourth. There is also a constant coming to the throne of grace. ‘Lord,’
said Heman, ‘I have cried day and night before thee, let my prayer come
before thee, incline thine ear unto my cry, for my soul is full of
troubles: and my life draweth nigh unto the grave’ (Psa 88:1-3). Here
you see is constant crying before the throne of grace, crying night and
day; and yet the man that cries seems to be in a very black cloud, and
to find hard work to bear up in his soul; yet this he had, namely, the
knowledge of how God was the God of salvation; yea, he called him his
God as such, though with pretty much difficulty of spirit, to be sure.
Wherefore it must not be concluded, that they come not at all to the
throne of grace, that come not with a full assurance; or that men must
forbear to come, till they come with assurance; but this I say, they
come not at all aright, that take not the ground of their coming from
the death and blood of Christ; and that they that come to the throne of
grace, with but little knowledge of redemption by blood, will come with
but little hope of obtaining grace and mercy to help in time of need.

I conclude then, that it is the privilege, the duty and glory of a man,
to approach the throne of grace as a prince, as Job said, could he but
find it, he would be sure to do. ‘O that I knew where I might find
him!’ saith he, ‘that I might come even to his seat: I would order my
cause before him, and fill my mouth with arguments: I would know the
words which he would answer me, and understand what he would say unto
me. Will he plead against me with his great power? No; but he would put
strength in me. There the righteous might dispute with him: so should I
be delivered for ever from my judge’ (23:3-7). Indeed, God sometimes
tries us. ‘He holdeth back,’ sometimes, ‘the face of his throne, and
spreadeth his cloud upon it’ (Job 26:9). And this seems to be Job’s
case here, which made him to confess he was at a loss, and to cry out,
‘O that I knew where I might find him!’ And this he doth for trial, and
to prove our honesty and constancy; for the hypocrite will not pray
always. Will he always call upon God? No, verily; especially not when
thou bindest them, afflictest them, and makest praying hard work to
them (Job 36:13).

But difficulty as to finding of God’s presence, and the sweet shining
of the face of his throne, doth not always lie in the weakness of
faith. Strong faith may be in this perplexity, and may be hard put to
it to stand at times. It is said here, that God did hold back the face
of his throne, and did spread a cloud upon it; not to weaken Job’s
faith, but to try Job’s strength, and to show to men of after ages how
valiant a man Job was. Faith, if it be strong, will play the man in the
dark; will, like a mettled horse, flounce in bad way, will not be
discouraged at trials, at many or strong trials: ‘Though he slay me,
yet will I trust in him,’ is the language of that invincible grace of
God (Job 13:15). There is also an aptness in those that come to the
throne of grace, to cast all degrees of faith away, that carrieth not
in its bowels self-evidence of its own being and nature, thinking that
if it be faith, it must be known to the soul; yea, if it be faith, it
will do so and so: even so as the highest degrees of faith will do.
When, alas! faith is sometimes in a calm, sometimes up, and sometimes
down, and sometimes at it with sin, death, and the devil, as we say,
blood up to the ears.[19] Faith now has but little time to speak peace
to the conscience; it is now struggling for life, it is now fighting
with angels, with infernals; all it can do now, is to cry, groan,
sweat, fear, fight, and gasp for life.[20]

Indeed the soul should now run to the cross, for there is the water, or
rather the blood and water, that is provided for faith, as to the
maintaining of the comfort of justification; but the soul whose faith
is thus attacked will find hard work to do this, though much of the
well-managing of faith, in the good fight of faith, will lie in the
soul’s hearty and constant adhering to the death and blood of Christ;
but a man must do as he can. Thus now have I showed you the manner of
right coming to the throne of grace, for mercy and grace to help in
time of need.

[None but the godly know the throne of grace.]

The next thing that I am to handle, is, first, To show you, that it is
the privilege of the godly to distinguish from all thrones whatsoever
this throne of grace. This, as I told you, I gathered from the apostle
in the text, for that he only maketh mention thereof, but gives no sign
to distinguish it by; no sign, I say, though he knew that there were
more thrones than it. ‘Let us come boldly,’ saith he, ‘to the throne of
grace,’ and so leaves it, knowing full well that they had a good
understanding of his meaning, being Hebrews (Heb 9:1-8). They being now
also enlightened from what they were taught by the placing of the ark
of the testimony, and the mercy-seat in the most holy place; of which
particular the apostle did then count it, not of absolute necessity
distinctly to discourse. Indeed the Gentiles, as I have showed, have
this throne of grace described and set forth before them, by those
tokens which I have touched upon in the sheets that go before—for with
the book of Revelation the Gentiles are particularly concerned—for that
it was writ to churches of the Gentiles; also the great things
prophesied of there relate unto Gentile-believers, and to the downfall
of Antichrist, as he standeth among them.

But yet, I think that John’s discourse of the things attending the
throne of grace were not by him so much propounded, because the
Gentiles were incapable of finding of it without such description, as
to show the answerableness of the antitype with the type; and also to
strengthen their faith, and illustrate the thing; for they that know,
may know more, and better of what they know; yea, may be greatly
comforted with another’s dilating on what they know. Besides, the Holy
Ghost by the word doth always give the most perfect description of
things; wherefore to that we should have recourse for the completing of
our knowledge. I mean not, by what I say, in the least to intimate, as
if this throne of grace was to be known without the text, for it is
that that giveth revelation of Jesus Christ: but my meaning is, that a
saint, as such, has such a working of things upon his heart, as makes
him able by the Word to find out this throne of grace, and to
distinguish it to himself from others. For,

First. The saint has strong guilt of sin upon his conscience,
especially at first; and this makes him better judge what grace, in the
nature of grace, is, than others can that are not sensible of what
guilt is. What it was to be saved, was better relished by the jailor
when he was afraid of and trembled at the apprehensions of the wrath of
God, than ever it was with him all his life before (Acts 16:29-33).
Peter then also saw what saving was, when he began to sink into the
sea: ‘Lord, save me,’ said he, I perish (Matt 14:30). Sin is that
without a sense of which a man is not apprehensive what grace is. Sin
and grace, favour and wrath, death and life, hell and heaven, are
opposites, and are set off, or out, in their evil or good, shame or
glory, one by another. What makes grace so good to us as sin in its
guilt and filth? What makes sin so horrible and damnable a thing in our
eyes, as when we see there is nothing can save us from it but the
infinite grace of God? Further, there seems, if I may so term it, to be
a kind of natural instinct in the new creature to seek after the grace
of God; for so saith the Word, ‘They that are after the flesh, do mind
the things of the flesh; but they that are after the Spirit, the things
of the Spirit’ (Rom 8:5). The child by nature nuzzles in its mother’s
bosom for the breast; the child by grace does by grace seek to live by
the grace of God. All creatures, the calf, the lamb, &c., so soon as
they are fallen from their mother’s belly, will by nature look for, and
turn themselves towards the teat, and the new creature doth so too (1
Peter 2:1-3). For guilt makes it hunger and thirst, as the hunted hart
does pant after the water brooks. Hunger directs to bread, thirst
directs to water; yea, it calls bread and water to mind. Let a man be
doing other business, hunger will put him in mind of his cupboard, and
thirst of his cruse of water; yea, it will call him, make him, force
him, command him, to bethink what nourishing victuals is, and will also
drive him to search out after where he may find it, to the satisfying
of himself. All right talk also to such an one sets the stomach and
appetite a craving; yea, into a kind of running out of the body after
this bread and water, that it might be fed, nourished, and filled
therewith. Thus it is by nature, and thus it is by grace; thus it is
for the bread that perisheth, and for that which endureth to
everlasting life. But,

Second. As nature, the new nature, teaches this by a kind of heavenly
natural instinct; so experience also herein helpeth the godly much. For
they have found all other places, the throne of grace excepted, empty,
and places or things that hold no water. They have been at Mount Sinai
for help, but could find nothing there but fire and darkness, but
thunder and lightning, but earthquake and trembling, and a voice of
killing words, which words they that heard them once could never endure
to hear them again; and as for the sight of vengeance there revealed
against sin, it was so terrible, that Moses, even Moses, said, ‘I
exceedingly fear and quake’ (Heb 12:18-21; Exo 19; 2 Cor 3). They have
sought for grace by their own performances; but alas! they have yielded
them nothing but wind and confusion; not a performance, not a duty, not
an act in any part of religious worship, but they looking upon it in
the glass of the Lord, do find it spaked[21] and defective (Isa
64:5-8). They have sought for grace by their resolutions, their vows,
their purposes, and the like; but alas! they all do as the other,
discover that they have been very imperfectly managed, and so such as
can by no means help them to grace. They have gone to their tears,
their sorrow, and repentance, if perhaps they might have found some
help there; but all has either fled away like the early dew, or if they
have stood, they have stunk even in the nostrils of those whose they
were. How much more, then, in the nostrils of a holy God!

They have gone to God, as the great Creator, and have beheld how
wonderful his works have been; they have looked to the heavens above,
to the earth beneath, and to all their ornaments, but neither have
these, nor what is of [or resulting from] them, yielded grace to those
that had sensible want thereof. Thus have they gone, as I said, with
these pitchers to their fountains, and have returned empty and ashamed;
they found no water, no river of water of life; they have been as the
woman with her bloody issue, spending and spending till they have spent
all, and been nothing better, but rather grew worse (Mark 5). Had they
searched into nothing but the law, it had been sufficient to convince
them that there was no grace, nor throne of grace, in the world. For
since the law, being the most excellent of all the things of the earth,
is found to be such as yieldeth no grace—for grace and truth comes by
Jesus Christ, not by Moses (John 1:17)—how can it be imagined that it
should be found in anything inferior? Paul, therefore, not finding it
in the law, despairs to find it in anything else below, but presently
betakes himself to look for it there where he had not yet sought it—for
he sometimes sought it not by faith, but as it were by the works of the
law (Phil 3:6-8)—he looked for it, I say, by Jesus Christ, who is the
throne of grace, where he found it, and rejoiced in hope of the glory
of God (Rom 9:29-31, 5:1-3). But,

Third. Saints come to know and distinguish the throne of grace from
other thrones, by the very direction of God himself; as it is said of
the well that the nobles digged in the wilderness—they digged it by the
direction of the lawgiver, so saints find out the throne of grace by
the direction of the grace-giver. Hence Paul prays, that the Lord would
direct the hearts of the people into the love of God (2 Thess 3:5).
Man, as man, cannot aim directly at this throne; but will drop his
prayers short, besides, or the like, if he be not helped by the Spirit
(Rom 8:26). Hence the Son saith of himself, ‘No man can come to me,
except the Father which hath sent me draw him’ (John 6:44). Which text
doth not only justify what is now said, but insinuates that there is an
unwillingness in man of himself to come to this throne of grace; he
must be drawn thereto. He setteth us in the way of his steps, that is,
in that way to the throne by which grace and mercy is conveyed unto us.

Fourth. We know the throne of grace from other thrones, by the glory
that it always appears in, when revealed to us of God: its glory
outbids all; there is no such glory to be seen anywhere else, either in
heaven or earth. But, I say, this comes by the sight that God gives,
not by any excellency that there is in my natural understanding as
such; my understanding and apprehension, simply as natural, is blind
and foolish. Wherefore, when I set to work in mine own spirit, and in
the power of mine own abilities, to reach to this throne of grace, and
to perceive somewhat of the glory thereof, then am I dark, rude,
foolish, see nothing; and my heart grows fat, dull, savourless,
lifeless, and has no warmth in the duty. But it mounts up with wings
like an eagle, when the throne is truly apprehended. Therefore that is
another thing by which the Christian knows the throne of grace from all
others; it meets with that good there that it can meet with nowhere
else. But at present let these things suffice for this.

[MOTIVES FOR COMING BOLDLY TO THE THRONE OF GRACE.]


FIFTH. I come now to the motives by which the apostle stirreth up the
Hebrews, and encourageth them to come boldly to the throne of grace.
FIRST. The first is, because we have there such an high priest, or an
high priest so and so qualified. SECOND. Because we that come thither
for grace are sure there to speed, or find grace and obtain it.

[The first motive, because we have such an high priest there.]

FIRST. For the fist of these, to wit, we have an encouragement to move
us to come with boldness to the throne of grace, because we have an
high priest there; because we have such an high priest there. ‘For we
have not an high priest which cannot be touched with the feeling of our
infirmities, but was in all points tempted like as we are, yet without
sin. Let us therefore come boldly unto the throne of grace.’ Of this
high priest I have already made mention before, to wit, so far as to
show you that Christ Jesus is he, as well as he is the altar, and
sacrifice, and throne of grace, before which he also himself makes
intercession. But forasmuch as by the apostle here, he is not only
presented unto us as a throne of grace, but as an high priest
ministering before it, it will not be amiss if I do somewhat
particularly treat of his priesthood also. But the main or chief of my
discourse will be to treat of his qualifications to his office, which I
find to be in general of two sorts. I. LEGAL. II. NATURAL.

[THE LEGAL qualifications of Jesus Christ for the office of high
priest.]

I. LEGAL. When I say legal, I mean, as the apostle’s expression is, not
by ‘the law of a carnal commandment,’ but by an eternal covenant, and
‘the power of an endless life’ thereby; of which the priesthood of old
was but a type, and the law of their priesthood but a shadow (Heb 7:16,
9:15,24). But because their law, and their entrance into their
priesthood thereby, was, as I said, ‘a shadow of good things to come,’
therefore where it will help to illustrate, we will make use thereof so
to do; and where not, there we will let it pass (Heb 10:1). The thing
to be now spoken to is, that the consideration of Jesus Christ being an
high priest before the throne of grace, is a motive and encouragement
to us to come boldly thither for grace: ‘Seeing then that we have a
great high priest that is passed into the heavens, Jesus the Son of
God, let us hold fast our profession,’ and ‘come boldly unto the throne
of grace’ (Heb 4:14,16). Now, how he was made an high priest; for so is
the expression, ‘made an high priest for ever after the order of
Melchisedec’ (Heb 6;20).

First. He took not his honour upon himself without a lawful call
thereto. Thus the priests under the law were put into office; and thus
the Son of God. No man taketh this honour to himself, but he that is
called of God, as was Aaron. So also Christ glorified not himself to be
made a high priest, but he that said unto him, Thou art my Son, today
have I begotten thee. Wherefore he was ‘called of God an high priest
after the order of Melchisedec’ (Heb 5:4-6,10). Thus far, therefore,
the law of his priesthood answereth to the law of the priesthood of
old; they both were made priests by a legal call to their work or
office. But yet the law by which this Son was made high priest
excelleth, and that in these particulars—

1. He was made a priest after the similitude of Melchisedec, for he
testifieth, ‘Thou art a priest for ever after the order of Melchisedec’
(Heb 7:17). Thus they under the law were not made priests but after the
order of Aaron, that is, by a carnal commandment, not by an everlasting
covenant of God.

2. And, saith he, ‘inasmuch as not without an oath he was made priest,
for those priests were made without an oath, but this with an oath, by
him that said unto him, The Lord sware, and will not repent, thou art a
priest for ever after the order of Melchisedec’ (Heb 7:20,21).

3. The priesthood under the law, with their law and sacrifices, were
fading, and were not suffered to continue, by reason of the death of
the priest, and ineffectualness of his offering (Heb 7:23). ‘But this
man, because he continueth ever, hath an unchangeable priesthood’ (v
24). ‘For the law maketh men high priests which have infirmity, but the
word of the oath which was since the law, maketh the Son, who is
consecrated for evermore’ (v 28). From what hath already been said, we
gather, (1.) What kind of person it is that is our high priest. (2.)
The manner of his being called to, and stated[22] in that office.

(1.) What manner of person he is. He is the Son, the Son of God, Jesus
the Son of God. Hence the apostle saith, ‘we have a great high priest,’
such an high priest ‘that is passed into the heavens’ (Heb 4:14). Such
an high priest as is ‘made higher than the heavens’ (Heb 7:26). And why
doth he thus dilate upon the dignity of his person, but because thereby
is insinuated the excellency of his sacrifice, and the prevalency of
his intercession, by that, to God for us. Therefore he saith again,
‘Every’ Aaronical ‘priest standeth daily ministering and offering
oftentimes the same sacrifices, which can never take away sins: but
this man,’ this great man, this Jesus, this Son of God, ‘after he had
offered one,’ one only, one once, but one (Heb 9:25,26), ‘sacrifice for
sins for ever, sat down on the right hand of God; from henceforth
expecting till his enemies be made his footstool. For by one offering
he hath perfected for ever them that are sanctified’ (Heb 10:11-14).
Thus, I say, the apostle toucheth upon the greatness of his person,
thereby to set forth the excellency of his sacrifice, and prevalency of
his intercession. ‘Wherefore, holy brethren, partakers of the heavenly
calling, consider the Apostle and high priest of our profession, Christ
Jesus’ (Heb 3:1). Or, as he saith again, making mention of Melchisedec,
‘consider how great this man was’ (Heb 7:4), we have such a high
priest, so great a high priest; one that is entered into the heavens:
Jesus the Son of God.

(2.) The manner also of his being called to and stated in his office,
is not to be overlooked. He is made a priest after the power of an
endless life, or is to be such an one as long as he lives, and as long
as we have need of his mediation. Now Christ being raised from the
dead, dies no more; death hath no more dominion over him. He is himself
the Prince of life. Wherefore it follows, ‘he hath an unchangeable
priesthood.’ And what then? Why, then ‘he is able also to save them to
the uttermost that come unto God by him, seeing he ever liveth to make
intercession for them’ (Heb 7:24,25). But again, he is made a priest
with an oath, ‘the Lord sware, and will not repent, thou art a priest
for ever.’ Hence I gather, (a) That before God there is no high priest
but Jesus, nor ever shall be. (b) That God is to the full pleased with
his high priesthood; and so with all those for whom he maketh
intercession. For this priest, though he is not accepted for the sake
of another, yet he is upon the account of another. ‘For every high
priest taken from among men is ordained for men in things pertaining to
God,’ to make reconciliation for the sins of the people (Heb 5:1,2).
And again, he is entered ‘into heaven itself, now to appear in the
presence of God for us’ (Heb 9:24). God therefore, in that he hath made
him a priest with an oath, and also determined that he will never
repent of his so doing, declareth that he is, and for ever will be,
satisfied with his offering. And this is a great encouragement to those
that come to God by him; they have by this oath a firm ground to go
upon, and the oath is, ‘Thou art a priest for ever,’ shalt be accepted
for ever for every one for whom thou makest intercession; nor will I
ever reject any body that comes to me by thee; therefore here is ground
for faith, for hope and rejoicing; for this consideration a man has
ground to come boldly to the throne of grace.

Second. But again, as Christ is made a priest by call and with an oath,
and so, so far legally; so he, being thus called, has other preparatory
legal qualifications. The High Priest under the law was not by law to
come into the holiest, but in those robes that were ordained for him to
minister in before God; which robes were not to be made according to
the fancy of the people, but according to the commandment of Moses (Exo
28). Christ our high priest in heaven has also his holy garment, with
which he covereth the nakedness of them that are his, which robe was
not made of corruptible things, as silver and gold, &c., but by a
patient continuance in a holy life, according to the law of Moses, both
moral and ceremonial. Not that either of these were that eternal
testament by which he was made a priest; but the moral law was to be
satisfied, and the types of the ceremonial law to be as to this
eminently fulfilled; and he was bound by that eternal covenant by which
he is made a mediator to do so. Wherefore, before he could enter the
holiest of all, he must have these holy garments made; neither did he
trust others, as in the case of Aaron, to make these garments for him,
but he wrought them all himself, according to all that Moses commanded.

This garment Christ was a great while a-making. What time, you may ask,
was required? And I answer, All the days of his life; for all things
that were written concerning him, as to this, were not completed till
the day that he hanged upon the cross. For then it was that he said,
‘It is finished; and he bowed his head, and gave up the ghost’ (John
19:28-30). This robe is for glory and for beauty. This is it that afore
I said was of the colour of the rainbow, and that compasseth even round
about this throne of grace, unto which we are bid to come. This is that
garment that reaches down to his feet, and that is girt to him with a
golden girdle (Rev 1:13). This is that garment that covereth all his
body mystical, and that hideth the blemishes of such members from the
eye of God, and of the law. And it is made up of his obedience to the
law, by his complete perfect obedience thereto (Rom 5:19). This Christ
wears always, he never puts it off, as the [former] high priests put
off theirs by a ceremonial command. He ever lives to make intercession;
consequently he ever wears this priestly robe. He might not go into the
holy place without it, upon danger of death, or at least of being sent
back again; but he died not, but lives ever; is not sent back, but is
set down at God’s right hand; and there shall sit till his foes are
made his footstool (John 16:10).

This is that for the sake of which all are made welcome, and embraced
and kissed, forgiven and saved, that come unto God by him. This is that
righteousness, that mantle spotless, that Paul so much desired to be
found wrapt in; for he knew that being found in that he must be
presented thereby to God a glorious man, not having spot, or wrinkle,
or any such thing. This therefore is another of the Lord Jesus’ legal
qualifications, as preparatory to the executing of his high priest’s
office in heaven. But of this something has been spoken before; and
therefore I shall not enlarge upon it here.

Third. When the high priest under the law was thus accomplished by a
legal call, and a garment suitable to his office, then again there was
another thing that must be done, in order to his regular execution of
his office; and that was, he must be consecrated, and solemnly ushered
thereunto by certain offerings, first presented to God for himself.
This you have mention made of in the Levitical law; you have there
first commanded, that, in order to the high priest’s approaching the
holiest for the people, there must first be an offering of consecration
for himself, and this is to succeed his call, and the finishing of his
holy garments (Exo 29:5-7,19-22). For this ceremony was not to be
observed until his garments were made and put upon him; also the blood
of the ram of consecration was to be sprinkled upon him, his garments,
&c., that he might be hallowed, and rightly set apart for the high
priest’s office (Lev 8). The Holy Ghost, I think, thus signifying that
Jesus the Son of God, our great high priest, was not only to sanctify
the people with his blood; but first, by blood must to that work be
sanctified himself; ‘For their sakes,’ saith he, ‘I sanctify myself,
that they also might be sanctified through the truth’ (John 17:19).

But it may be asked, When was this done to Christ, or what sacrifice of
consecration had he precedent to the offering up of himself for our
sins? I answer, It was done in the garden when he was washed in his own
blood, when his sweat was in great drops of blood, falling down to the
ground. For there it was he was sprinkled with his blood, not only the
tip of his ear, his thumb, and toe, but there he was washed all over;
there therefore was his most solemn consecration to his office; at
least, so I think. And this, as Aaron’s was, was done by Moses; it was
Moses that sprinkled Aaron’s garments. It was by virtue of an agony
also that his bloody sweat was produced; and what was the cause of that
agony, but the apprehension of the justice and curse of Moses’ law,
which now he was to undergo for the sins of the people.

With this sacrifice he then subjoined another, which was also
preparatory to the great acts of his high priest’s office, which he was
afterwards to perform for us. And that was his drink-offering, his
tears, which were offered to God with strong cries (Exo 29:40; Num
28:7). For this was the place and time that in a special manner he
caused his strong wine to be poured out, and that he drank his tears as
water. This is called his offering, his offering for his own acceptance
with God. After ‘he had offered up prayers and supplications, with
strong crying and tears unto him that was able to save him,’ he ‘was
heard’ for his piety, for his acceptance as to this office, for he
merited his office as well as his people (Heb 5:7). Wherefore it
follows, ‘and being made perfect,’ that is, by a complete performance
of all that was necessary for the orderly attaining of his office as
high priest, ‘he became the author of eternal salvation, unto all them
that obey him’ (Heb 5:9).

For your better understanding of me as to this, mind that I speak of a
twofold perfection in Christ; one as to his person, the other as to his
performances. In the perfection of his person, two things are to be
considered; first, the perfection of his humanity, as to the nature of
it; it was at first appearing, wholly without pollution of sin, and so
completely perfect; but yet this humanity was to have joined to this
another perfection; and that was a perfection of stature and age. Hence
it is said that as to his humanity he increased, that is, grew more
perfect. For this his increasing was, in order to a perfection, not of
nature, simply as nature, but of stature. ‘Jesus increased in wisdom
and stature’ (Luke 2:52). The paschal lamb was a lamb the first day it
was yeaned; but it was not to be sacrificed until it attained such a
perfection of age as by the law of God was appointed to it (Exo
12:5,6). It was necessary, therefore, that Christ as to his person
should be perfect in both these senses. And indeed ‘in due time Christ
died for the ungodly’ (Rom 5:6).

Again, as there was a perfection of person, or of nature and personage
in Christ, so there was to be a perfection of performances in him also.
Hence it is said, that Jesus increased in favour with God (Luke 2:52);
that is, by perfecting of his obedience to him for us. Now, his
performances were such as had a respect to his bringing in of
righteousness for us in the general; or such as respected preparations
for his sacrifice as a high priest. But let them be applied to both, or
to this or that in particular; it cannot be, that while the most part
of his performances were wanting, he should be as perfect as when he
said, ‘The things concerning me have an end’ (Luke 22:37).

Not but that every act of his obedience was perfect, and carried in it
a length and breadth proportionable to that law by which it was
demanded. Nor was there at any time in his obedience that which made to
interfere one commandment with another. He did all things well, and so
stood in the favour of God. But yet one act was not actually all,
though virtually any one of his actions might carry in it a merit
sufficient to satisfy and quiet the law. Hence, as I said, it is told
us, not only that he is the Son of God’s love, but that he increased in
favour with God; that is, by a going on in doing, by a continuing to do
that always that pleased the God of heaven.

A man that pays money at the day appointed, beginning first at one
shilling, or one pound, and so ceaseth not until he hath in current
coin told over the whole sum to the creditor, does well at the
beginning; but the first shilling, or first pound, not being the full
debt, cannot be counted or reckoned the whole, but a part; yet is it
not an imperfect part, nor doth the creditor find fault at all, because
there is but so much now told; but concludes that all is at hand, and
accepteth of this first, as a first-fruits: so Christ, when he came
into the world, began to pay, and so continued to do, even until he had
paid the whole debt, and so increased in favour with God. There was
then a gradual performance of duties, as to the number of them, by our
Lord when he was in the world, and consequently a time wherein it might
be said that Christ had not, as to act, done all, as was appointed him
to do, to do as preparatory to that great thing which he was to do for
us. Wherefore, in conclusion, he is said to be made perfect, ‘and being
made perfect, he became the author of eternal salvation to all them
that obey him’ (Heb 5:9).

It will be objected, then, that at some time it might be said of Christ
that he was imperfect in his obedience. Answ. There was a time wherein
it might have been said, Christ had not done all that he was to do for
us on earth. But it doth not follow thereupon, that he therefore was
imperfect in his obedience; for that all his acts of obedience were
done in their proper time, and when they should, according to the will
of God. The timing of performances adds or diminishes as to the
perfection of obedience, or the imperfection of it. Had these Jews
killed the passover three days sooner than the time appointed, they had
transgressed (Exo 12:6). Had the Jews done that on the fourth day to
Jericho, which was to have been done on the seventh day, they had
sinned (Josh 6:10-16). Duty is beautiful in its time, and the Son of
God observed the time. ‘I must,’ saith he, ‘work the works of him that
sent me, while it is day,’ that is, in their seasons. You must keep in
mind that we speak all this while of that part of Christ’s perfection,
as to duties, which stood in the number of performances, and not in the
nature or quality of acts. And I say, as to the thing in hand, Christ
had duty to do, with respect to his office as high priest for us, which
immediately concerned himself; such duties as gave him a legal
admittance unto the execution thereof; such duties, the which, had they
not orderly been done, the want of them would have made him an undue
approacher of the presence of God, as to that. Wherefore, as I said
afore, by what he did thereabout, he consecrated, or sanctified himself
for that work, according to God, and was accepted for his piety, or in
that he feared and did orderly do what he should do.

Fourth. The next thing preparatory to the execution of this office of
high priest was the sacrifice itself. The sacrifice, you know, must, as
to the being of it, needs precede the offering of it; it must be before
it can be offered. Nor could Christ have been an high priest, had he
not had a sacrifice to offer. ‘For every high priest is ordained to
offer gifts and sacrifices; wherefore it is of necessity that this man
have somewhat also to offer’ (Heb 8:3). And I bring in the sacrifice as
the last thing preparatory, not that it was last, as to being, for it
was before he could be capable of doing any of the afore-named duties,
being his body, in and by which he did them, but it was the last as to
fitness; it was not to be a sacrifice before the time, the time
appointed of the Father; for since he had prepared it to that end, it
was fit as to the time of its being offered, that that should be when
God thought best also (Heb 10:5).

Behold then, here is the high priest with his sacrifice; and behold
again, how he comes to offer it. He comes to offer his burnt-offering
at the call of God; he comes to do it in his priestly garments,
consecrated and sanctified in his own blood; he comes with blood and
tears, or by water and blood, and offereth his sacrifice, himself a
sacrifice unto God for the sin of the world; and that too at a time
when God began to be weary of the service and sacrifices of all the
world. ‘Wherefore when he cometh into the world, he saith, Sacrifice
and offering thou wouldest not, but a body hast thou prepared me,’ thou
hast fitted me; ‘in burnt-offerings and sacrifices for sin thou hast
had no pleasure; then said I, Lo I come, in the volume of the book it
is written of me, to do thy will, O God’ (Heb 10:5-7).

[Christ the sacrifice as well as the high priest, and how he offered
it.]

Thus you see our high priest proceeded to the execution of his priestly
office; and now we are come to his sacrifice, we will consider a little
of the parts thereof, and how he offered, and pleads the same. The
burnt-offering for sin had two parts, the flesh and the fat, which fat
is called the fat of the inwards, of the kidneys, and the like (Lev
3:12-16). Answerable to this, the sacrifice of Christ had two parts,
the body and the soul. The body is the flesh, and his soul the fat;
that inward part that must not by any means be kept from the fire (Isa
53:10). For without the burning of the fat, the burnt-offering and
sin-offering, both which was a figure of the sacrifice of our high
priest, was counted imperfect, and so not acceptable.

And it is observable, that in these kind of offerings, when they were
to be burned, the fat and the head must be laid and be burned together;
and the priest ‘shall cut it into his pieces with his head and his fat;
and the priest shall lay them in order on the wood that is on the fire
which is upon the altar’ (Lev 1:12). To signify, methinks, the feeling
sense that this sacrifice of his body and soul should have of the curse
of God due to sin, all the while that it suffered for sin. And
therefore it is from this that this sacrifice has the name of
burnt-offering, it is the burnt-offering for the burning, because of
the burning upon the altar all night, until the morning; and the fire
of the altar shall be burning in it.

The fat made the flame to increase and to ascend; wherefore God speaks
affectionately of the fat, saying, The fat of mine offerings. And
again, ‘He shall see of the travail of his soul and shall be satisfied’
(Isa 53:10-12). The soul-groans, the soul-cries, the soul-conflicts
that the Son of God had, together with his soul-submission to his
Father’s will, when he was made a sacrifice for sin, did doubtless
flame bright, ascend high, and cast out a sweet savour unto the
nostrils of God, whose justice was now appeasing for the sin of men.

His flesh also was part of this sacrifice, and was made to feel that
judgment of God for sin that it was capable of. And it was capable of
feeling much, so long as natural life, and so, bodily sense, remained.
It also began to feel with the soul, by reason of the union that was
betwixt them both; the soul felt, and the body bled; the soul was in an
agony, and the body sweat blood; the soul wrestled with the judgment
and curse of the law, and the body, to show its sense and sympathy,
sent out dolorous cries, and poured out rivers of tears before God. We
will not here at large speak of the lashes, of the crown of thorns, of
how his face was bluft[23] with blows and blood; also how he was
wounded, pierced, and what pains he felt while life lasted, as he
suffered for our sins; though these things are also prefigured in the
old law, by the nipping or wringing of the head, the cutting of the
sacrifice in pieces, and burning it in the fire (Lev 1). Now, you must
know, that as the high priest was to offer his sacrifice, so he was to
bring the blood thereof to the mercy-seat or throne of grace, where now
our Jesus is; he was to offer it at the door of the tabernacle, and to
carry the blood within the veil; of both which a little.

[Christ a willing and an effectual sacrifice.]

1. He was to offer it, and how? Not grudgingly, nor as by compulsion,
but of a voluntary will and cheerful mind: ‘If his offering be a
burnt-sacrifice of the herd, let him offer a male without blemish; he
shall offer it of his own voluntary will’ (Lev 1:3). Thus did Christ
when he offered up himself, as is manifest by that which follows. (1.)
He offered a male, ‘himself,’ without blemish (Heb 7:27). (2.) He gave
himself a ransom; he ‘gave his life a ransom’ (Matt 20;28). (3.) He
laid down his life of himself (John 10:18; Luke 12:5). (4.) He longed
for the day of his death, that he might die to redeem his people. (5.)
Nor was he ever so joyful in all his life, that we read of, as when his
sufferings grew near; then he takes the sacrament of his body and blood
into his own hands, and with thanksgiving bestows it among his
disciples; then he sings an hymn, then he rejoices, then he comes with
a ‘Lo, I come.’ O the heart, the great heart, that Jesus Christ had for
us to do us good! He did it with all the desire of his soul.

2. He did it, not only voluntarily, and of a free will, but of love and
affection to the life of his enemies. Had he done thus for the life of
his friends, it had been much; but since he did it out of love to the
life of his enemies, that is much more. ‘Scarcely for a righteous man
will one die, yet peradventure for a good man some would even dare to
die; but God commended his love toward us, in that while we were yet
sinners, Christ died for us’ (Rom 5:7,8).

3. He did it without relinquishment of mind, when he was in: no
discouragement disheartened him; cry and bleed he did, yea, roar by
reason of the troubles of his soul, but his mind was fixed; his Father
sware and did not repent, that he should be his priest; and he vowed,
and said he would not repent that he had threatened to be the plague
and death of death (Hosea 13:13,14).

4. He did it effectually and to purpose: he hath stopped the mouth of
the law with blood; he hath so pacified justice, that it now can
forgive; he hath carried sin away from before the face of God, and set
us quit in his sight; he hath destroyed the devil, abolished death, and
brought life and immortality to light through the gospel; he hath
wrought such a change in the world by what he has done for them that
believe, that all things work together for their good, from
thenceforward and for ever.

[Christ the altar.]

I should now come to the second part of the office of this high-priest,
and speak to that; as also to those things that were preparatory unto
his executing it; but first, I think convenient a little to treat of
the altar also upon which this sacrifice was offered to God.

Some, I conceive, have thought the altar to be the cross on which the
body of Christ was crucified, when he gave himself an offering for sin;
but they are greatly deceived, for he also himself was the altar
through which he offered himself; and this is one of the treasures of
wisdom which are hid in him, and of which the world and Antichrist are
utterly ignorant. I touched this in one hint before, but now a little
more express. The altar is always greater than the gift; and since the
gift was the body and soul of Christ—for so saith the text, ‘He gave
himself for our sins’—the altar must be something else than a sorry bit
of wood, or than a cursed tree. Wherefore I will say to such, as one
wiser than Solomon said to the Jews, when they superstitiated the gift,
in counting it more honourable than the altar, ‘Ye fools, and blind,
for whether is greater, the gift, or the altar that sanctifieth the
gift?’ (Matt 23:18,19).

If the altar be greater than the gift, and yet the gift so great a
thing as the very humanity of Christ, can it—I will now direct my
speech to the greatest fool—can that greater thing be the cross? Is,
was the cross, the wooden cross, the cursed tree, that some worship,
greater than the gift, to wit, than the sacrifice which Christ offered,
when he gave himself for our sins! O idolatry, O blasphemy![24]

Quest. But what then was the altar? Answ. The divine nature of Christ,
that Eternal Spirit, by and in the assistance of which he ‘offered
himself without spot to God’; he, through the Eternal Spirit ‘offered
himself’ (Heb 9:14).

1. And it must be THAT, because, as was said, the altar is greater than
the gift; but there is nothing but Christ’s divine nature greater than
his human; to be sure, a sorry bit of wood, a tree, the stock of a
tree, is not.

2. It must be this, because the text says plainly ‘the altar sanctifies
the gift,’ that is, puts worth and virtue into it; but was it the tree,
or the Godhead of Christ, that put virtue and efficacy into this
sacrifice that he offered to God for us? If thou canst but tell thy
fingers, judge.

3. The altar was it of old that was to bear up the sacrifice until it
was consumed; and with reference to the sacrifice under consideration,
the tree could not bear up that; for our sacrifice being a man,
consisting of soul and body, that which could bear him up in his
suffering condition, must be that that could apply itself to his
reasonable and sensible part for relief and succour, and that was of
power to keep him even in his spirit, and in a complete submissiveness
to God, in the present condition in which he was; and could the tree do
this, think you? Had the tree that command and government of the soul
and sense of Christ, of the reason and feeling of the Lord Jesus, as to
keep him in this bitter suffering, in that evenness and spotlessness in
his torment, as to cause that he should come off this great work,
without the least smell or tang[25] of imperfection? No, no; it was
through the Eternal Spirit that he ‘offered himself without spot to
God.’

Quest. Wherefore then served the cross? Answ. I ask, and wherefore then
served the wood by which the sacrifices were burned? The sacrifices
were burned with wood upon the altar; the wood then was not that altar,
the wood was that instrument by which the sacrifice was consumed, and
the cross that by which Christ suffered his torment and affliction. The
altar then was it that did bear both the wood and sacrifice, that did
uphold the wood to burn, and the sacrifice to abide the burning. And
with reference to the matter in hand, the tree on which Christ was
hanged, and the sacrifice of his body, were both upheld by his divine
power; yet the tree was no more a sacrifice, nor an altar, than was the
wood upon the altar; nor was the wood, but the fire, holy, by which the
sacrifice was consumed. Let the tree then be the tree, the sacrifice
the sacrifice, and the altar the altar; and let men have a care how, in
their worship, they make altars upon which, as they pretend, they offer
the body of Christ; and let them leave off foolishly to dote upon wood,
and the works of their hands: the altar is greater than the gift or
sacrifice that was, or is, upon it.

[How Christ executes the office of high-priest.]

We come now to the second part of the office of this high-priest and to
show how he performeth that. In order to which, I must, as I did with
reference to the first, show you what things, as preparatory, were to
precede the execution of it. We have here, as you see, ‘our passover
sacrificed for us,’ for our encouragement to come to the throne of
grace; and now let us look to it, as it is presented in the holiest of
all, and to the order of its being so presented.

1. First, then, before there was anything further done, I mean by this
high-priest, as to a further application of his offering, the judgment
of God was waited for by him, with respect to his estimation of what
was already done, to wit, how that was resented[26] by him; the which
he declared to the full by raising him from the dead. For in that he
was raised from the dead, when yet he died for our sins, it is evident
that his offering was accepted, or esteemed of value sufficient to
effect that for the which it was made a sacrifice, which was for our
sins; this, therefore, was in order to his being admitted into heaven.
God, by raising him from the dead, justified his death, and counted it
sufficient for the saving of the world. And this Christ knew would be
the effect of his death, long before he gave himself a ransom; where he
saith, ‘This also shall please the Lord better than an ox, or bullock
that hath horns and hoofs’ (Psa 69:31). And again, ‘For the Lord God
will help me, therefore shall I not be confounded: therefore have I set
my face like a flint, and I know I shall not be ashamed. He is near
that justifieth me; who will contend with me? Let us stand together;
who is mine adversary? Let him come near to me. Behold, the Lord God
will help me; who is he that shall condemn me? Lo, they all shall wax
old as a garment, the moth shall eat them up’ (Isa 50:7-9). All this is
the work of the Lord God, his Father, and he had faith therein, as I
said before. And since it was God who was to be appeased, it was
requisite that he should be heard in the matter, to wit, whether he was
pacified or no: the which he has declared, I say, in raising him up
from the dead. And this the apostles, both Paul and Peter, insinuate,
when they ascribe his resurrection to the power of another, rather than
to his raising of himself, saying, ‘this Jesus hath God raised up’
(Acts 2:32). ‘God hath raised’ him up ‘from the dead’ (3:15), ‘whom God
raised from the dead,’ and the like (4:10, 5:30, 8:56, 13:30). I say,
therefore, that God, by raising up Christ from the dead, hath said,
that thus far his offering pleased him, and that he was content.

2. But lest the world, being besotted by sin, should not rightly
interpret actions, therefore God added to his raising him up from the
dead, a solemn exposing of him to view, not to all men, but to such as
were faithful, and that might be trusted with the communicating of it
to others: ‘Him,’ saith Peter, ‘God raised’ from the dead, ‘and showed
him openly, not to all the people, but to witnesses chosen before of
God, even to us who did eat and drink with him, after he rose from the
dead’ (Acts 10:40,41). And this was requisite, not for that it added
anything to the value and worth of his sacrifice, but for the help of
the faith of them that were to have eternal salvation by him. And it is
for this cause that Paul so enlargeth upon this very thing, to wit,
that there were them that could testify that God had raised him up from
the dead, namely, that men might see that God was well pleased, and
that they had encouragement to come boldly by him to the throne of
grace for mercy (1 Cor 15:1-8). And this exposing of him to view, was
not for the length of a surprising or dazzling moment, but days and
nights, to the number of no less than forty; and that to the self-same
persons, to wit, ‘the apostles whom he had chosen: To whom also,’ says
the text, ‘he showed himself alive after his passion, by many
infallible proofs, being seen of them forty days, and speaking of the
things pertaining to the kingdom of God’ (Acts 1:2,3). Thus God
therefore being willing more abundantly to show him unto the world,
ordered this great season betwixt his resurrection and ascension, that
the world might see that they had ground to believe an atonement was
made for sin.

3. But again, a third thing that was to precede the execution of the
second part of this his priestly office was, the manner and order of
his going into the holiest; I say, the manner and order of his going.
He was to go thither in that robe of which mention was made before, to
wit, in the virtue of his obedience, for it was that which was to make
his way for him as now sprinkled with his blood. He was to go thither
with a noise which the Holy Ghost calls a shout, saying, ‘God is gone
up with a shout, the Lord with the sound of a trumpet’ (Psa 47:5). This
was prefigured by the bells, as I said, which did hang on the border of
Aaron’s garments. This shout seems to signify the voice of men and
angels; and this trumpet the voice and joy of God; for so it says, he
shall descend: ‘For the Lord himself shall descend from heaven with a
shout, with the voice of the archangel, and with the trump of God’ (1
Thess 4:16). Even as he ascended and went up; for Aaron’s bells were to
be heard when he went into, and when he came out of, the holy place
(Exo 28:33-35). But what men were to ascend with him, but, as was said
afore, the men that ‘came out of the graves after his resurrection?’
(Matt 27:53). And what angels but those that ministered to him here in
the day of his humiliation? As for the evil ones, he then rode in
triumph over their heads, and crushed them as captives with his chariot
wheels. He is ascended on high, he has ‘led captivity captive, he has
received gifts for men’ (Eph 4:8).

Thus then he ascended unto, into the holy paradise, where he was waited
for of a multitude of the heavenly host, and of thousands of millions
of the spirits of just men made perfect. So approaching the highest
heavens, the place of the special presence of God, he was bid sit down
at his right hand, in token that, for his sufferings’ sake, God had
made him the highest of every creature, and given him a name above
every name, and commanded that at the name of Jesus now all things in
heaven should bow, and promised, that at the day of judgment, all on
earth, and under it, should bow too, to the glory of God the Father
(Phil 2:6-11). Thus he presented himself on our behalf unto God, a
sacrifice of a sweet-smelling savour, in which God resteth for ever,
for that the blood of this sacrifice has always with him a pleasing and
prevailing voice. It cannot be denied, it cannot be outweighed by the
heaviness, circumstances, or aggravations of any sin whatsoever, of
them that come unto God by him. He is always, as I said before, in the
midst of the throne, and before the throne, ‘a Lamb as it had been
slain,’ now appearing in the presence of God for us. Of the manner of
his intercession, whether it was vocal or virtual, whether by voice of
mouth, or merit of deed, or both, I will not determine; we know but
little while here, how things are done in heaven, and we may soon be
too carnal, or fantastical in our apprehensions. Intercession he makes,
that is, he manages the efficacy and worth of his suffering with God
for us, and is always prevalent in his thus managing of his merits on
our behalf. And as to the manner, though it be in itself infinitely
beyond what we can conceive while here, yet God hath stooped to our
weakness, and so expressed himself in this matter, that we might
somewhat, though but childishly, apprehend him (1 Cor 13:11,12). And we
do not amiss if we conceive as the Word of God hath revealed; for the
scriptures are the green poplar, hazel, and the chestnut rods that lie
in the gutters where we should come to drink; all the difficulty is, in
seeing the white strakes, the very mind of God there, that we may
conceive by it.

But the text says he prayeth in heaven, he makes intercession there.
Again, it saith his blood speaks, and, consequently, why may not his
groans, his tears, his sighs, and strong cries, which he uttered here
in the days of flesh? I believe they do, and have a strong voice with
God for the salvation of his people. He may then intercede both vocally
and virtually; virtually to be sure he does, and we are allowed so to
apprehend, because the text suggesteth such a manner of intercession to
us; and because our weakness will not admit us to understand fully the
thing as it is, our belief that he maketh intercession for us has also
the advantage of being purged from its faultiness by his intercession,
and we shall be saved thereby, because we have relied upon his blood
shed, and the prevalency of the worthiness of it with God for us;
though as to this circumstance, the manner of his interceding, we
should be something at a loss.

The Word says that we have yet but the image of heavenly things, or of
things in the heavens. I do not at all doubt but that many of those
that were saved before Christ came in the flesh, though they were, as
to the main, right, and relied upon him to the saving of their souls,
yet came far short of the knowledge of many of the circumstances of his
suffering for them (Heb 10:1). Did they all know that he was to be
betrayed of Judas? that he was to be scourged of the soldiers? that he
was to be crowned with thorns? that he was to be crucified between two
thieves, and to be pierced till blood and water came out of his side?
or that he was to be buried in Joseph’s sepulchre? I say, did all that
were saved by faith that he was to come and die for them, understand
these, with many more circumstances that were attendants of him to
death? It would be rude to think so; because for it we have neither
scripture nor reason. Even so, we now that believe that ‘he ever liveth
to make intercession for us,’ are also very short of understanding of
the manner or mode of his so interceding. Yet we believe that he died,
and that his merits have a voice with God for us; yea, that he manages
his own merits before God in way of intercession for us, far beyond
what we, while here, are able to conceive.

The scripture saith that ‘all the fulness of the Godhead’ dwells in him
‘bodily’ (Col 2:9). It also saith that he is the throne of God, and yet
again, that he sits ‘on the right hand of the throne’ (Isa 22:23; Heb
12:2). These things are so far from being comprehended by the weakest,
that they strain the wits and parts of the strongest, yet there is a
heavenly truth in all. Heavenly things are not easily believed, no not
of believers themselves, while here on earth, and when they are, they
are so but weakly and infirmly.[27] I believe that the very appearing
of Christ before God is an intercession as a priest, as well as a plea
of an advocate; and I believe again, that his very life there is an
intercession there, a continual intercession (Heb 9:24; Rom 5:10).

But there is yet something further to be said: Christ, the humanity of
Christ, if in it dwells all the fulness of the Godhead bodily, how then
appears he before him to make intercession? or if Christ is the throne
of grace and mercy-seat, how doth he appear before God as sitting
there, to sprinkle that now with his blood? Again, if Christ be the
altar of incense, how stands he as a priest by that altar to offer the
prayers of all the saints thereon, before the throne?

[How these mysteries are to be learned.]

That all this is written is true; and that it is all truth, is as true:
but that it is all understood by every one that is saved I do not
believe is true. I mean, so understood as that they could all reconcile
the seeming contradictions that are in these texts. There are therefore
three lessons that God has set us as to the perfecting of our
understanding in the mysteries of God. 1. Letters. 2. Words. 3.
Meanings.

1. Letters. I call the ceremonial law so; for there all is set forth
distinctly, everything by itself; as letters are to children: there you
have a priest, a sacrifice, an altar, a holy place a mercy-seat: and
all distinct.

2. Words. Now in the gospel these letters are put all in a word, and
Christ is that word, that word of God’s mind; and therefore the gospel
makes Christ that priest, Christ that sacrifice, Christ that altar,
Christ that holy place, Christ that throne of grace, and all; for
Christ is all: all these meet in him as several letters meet in one
word.

3. Meanings. Next to the word you have the meaning, and the meaning is
more difficult to be learned than either the letters or the word; and
therefore the perfect understanding of that is reserved till we arrive
to a higher form, till we arrive to a perfect man; ‘But when that which
is perfect is come, then that’ knowledge ‘which is in part, shall be
done away’ (1 Cor 13:10). Meantime our business is to learn to bring
the letters into a word, to bring the ceremonies to Christ, and to make
them terminate in him; I mean, to find the priesthood in Christ, the
sacrifice in Christ, the altar in Christ, the throne of grace in
Christ, and also God in Christ, reconciling the world unto himself by
him. And if we can learn this well, while here, we shall not at all be
blamed! for this is the utmost lesson set us, to wit, to learn Christ
as we find him revealed in the gospel: ‘I determined,’ saith Paul, ‘not
to know any thing among you, save Jesus Christ, and him crucified’ (1
Cor 2:2). And Christians, after some time, I mean those that pray and
pry into the Word well, do attain to some good measure of knowledge of
him. It is life eternal to know him, as he is to be known here, as he
is to be known by the Holy Scriptures (James 17:3). Keep then close to
the Scriptures, and let thy faith obey the authority of them, and thou
wilt be sure to increase in faith; ‘for therein is the righteousness of
God revealed from faith to faith; as it is written, The just shall live
by faith’ (Rom 1:17, 16:25-27).[28]

Believe then that Christ died, was buried, rose again, ascended, and
ever liveth to make intercession for thee: and take heed of prying too
far, for in mysteries men soon lose their way. It is good therefore
that thou rest in this, to wit, that he doth so, though thou canst not
tell how he doth it. A man at court gets by his intercession a pardon
for a man in the country; and the party concerned, after he had
intelligence of it, knows that such an one hath obtained his pardon,
and that by his interceding, but for all that he may be ignorant of his
methods of intercession, and so are we, at least in part, of Christ.
The meaning then is that I should believe, that for Christ’s sake God
will save me since he has justified me with his blood; ‘being now
justified by his blood, we shall be saved from wrath through him’ (Rom
5:9). Through his intercession, or through his coming between the God
whom I have offended and me, a poor sinner: through his coming between
with the voice of his blood and merits, which speaketh on my behalf to
God, because that blood was shed for me, and because those merits, in
the benefit of them, are made over to me by an act of the grace of God,
according to his eternal covenant made with Christ. This is what I know
of his intercession; I mean with reference to the act itself; to wit,
HOW he makes intercession. And since all the fulness of the Godhead
dwells in him bodily, and sine he also, as to his humanity, is the
throne of grace; yea, and since he also is the holiest of all, and the
rest of God for ever, it has been some scruple to me, whether it be not
too carnal to imagine as if Christ stood distinct in his humanity;
distinct, I say, as to space, from the Father as sitting upon a throne,
and as so presenting his merits, and making vocal prayers for the life
and salvation of his people. The more true meaning in my apprehension
is, that the presence and worth of the human nature, being with the
divine, yea, taken into union with God for ever, for the service that
was done by God for it, in the world, in reconciling his elect unto
him, is still, and ever will be, so deserving in his sight as to
prevail—I know not how else to express it—with the divine nature, in
whom alone is a power to subdue all impossibilities to itself, to
preserve those so reconciled to eternal life.

When I speak of the human nature, I mean the man Christ, not bereft of
sense and reasons, nor of the power of willing and affecting;[29] but
thus I mean, that the human nature so terminates in the will of the
divine; and again, the will of the divine so terminates, as to saving
of sinners, in the merit and will of the human, that what the Father
would the Son wills, and what the Son wills the Father acquiesces in
for ever. And this the Son wills, and his will is backed with infinite
merit, in which also the Father rests, that those, all those whom the
Father hath given him, be with him where he is, that they may behold
his glory (John 17:24). And now I am come to the will and affections of
the high-priest.

II. NATURAL. [The natural qualifications of Jesus Christ to be our high
priest.]

This leads me to the second head, namely, to the natural qualifications
of him. And,

First. This is one thing that I would urge, he is not of a nature
foreign to that of man; the angels love us well, but they are not so
capable of sympathising with us in our distresses, because they are not
partakers of our nature. Nature hath a peculiar sympathy in it; now he
is naturally one with us, sin only excepted, and that is our advantage
too. He is man as we are, flesh and blood as we are: born of a woman,
and in all points made like unto us, that excepted which the Holy Ghost
excepteth. ‘Forasmuch then as the children are partakers of flesh and
blood, he also himself likewise took part of the same. For verily he
took not on him the nature of angels, but he took on him the seed of
Abraham’ (Heb 2:14,16). This doth qualify him much; for, as I said
before, there is a sympathy in nature. A man will not be so affected
with the hurt that comes to a beast, as he naturally will with the hurt
that comes to a man: a beast will be more affected with those attempts
that are made upon its own kind to hurt it, than it will be with those
that are made upon man. Wherefore? Why, there is a sympathy in nature.
Now that Christ, the high priest of the house of God, is naturally one
with us, you see the Scriptures plainly affirm. ‘God sent forth his
Son, made of a woman’ (Gal 4:4); he was ‘made of the seed of David,
according to the flesh’ (Rom 1:3); from the fathers of whom, ‘as
concerning the flesh Christ came,’ &c. (Rom 9:5; 2 Tim 2:8). And this
must needs then to make him a well-qualified high priest (Heb 2:14,15).
We will not now speak of the necessity of his taking upon him the human
nature, to wit, that he might destroy him that had the power of death,
that is, the devil, and deliver his people; for that would be here too
much beside our matter, and be a diversion to the reader. We are now
upon his High Priest’s office, and of those natural qualifications that
attend him, as to that; and I say, nature is a great qualification,
because in nature there is sympathy; and where there is sympathy, there
will be a provocation to help, a provocation to help with jealousy and
indignation against those that afflict. A bear robbed of her whelps is
not more provoked than is the Lord Jesus when there are means used to
make them miss of life eternal, for whom he hath died, and for whom he
ever lives to make intercession. But,

Second. As there is natural sympathy in Christ to those for whom he is
an High Priest, so there is relative sympathy; he has not only taken to
or upon him our nature, but he is become one brotherhood with us; now
you know brotherhood will carry a man further than nature; so then,
when nature and relation meet, there is a double obligation. ‘For both
he that sanctifieth,’ which is Christ, ‘and they who are sanctified,’
his saints, ‘are all of one,’ which is God; and they are all of God, as
children of a Father; ‘for which cause he is not ashamed to call them
brethren, saying, I will declare thy name unto my brethren, in the
midst of the church will I sing praise unto thee’ (Heb 2:11,12). Now a
relation is much, and a natural relation most of all. Why, here is a
natural relation betwixt Christ the High Priest, and those for whom ‘he
ever liveth to make intercession’; a natural relation, I say, and that
with respect to the humanity which is the nature subject to affliction
and distress; ‘Forasmuch then as the children are partakers of flesh
and blood, he also himself likewise took part of the same’ (Heb 2:14).
So then it is for a brother that he is engaged, for a brother that he
doth make intercession. When Gideon knew by the confession of Zeba and
Zalmunna, that the men that they slew at Tabor were his brethren, his
fury came into his face, and he sware they should therefore die (Judg
8:18-21). Relation is a great matter. And therefore it is said again,
‘In all things it behoved him to be made like unto his brethren, that
he might be a merciful High Priest’ (Heb 2:17). A brother is born for
adversity; and a brother will go far. This therefore is a second thing
or another qualification, with which Christ Jesus is furnished to be an
High Priest; he is a brother, there is a brotherly relation betwixt him
and us; therefore by virtue of this relation he maketh intercession for
us more affectionately.

Third. There are other things in Christ Jesus that makes him naturally
of an excellent qualification with reference to his priesthood for us,
and they are the temptations and infirmities wherewith he was exercised
in the days of his humiliation. It is true, temptations and
infirmities, strictly considered, are none of our nature, no more are
they of his; but yet, if it be proper to say temptations and
afflictions have a nature, his and ours were naturally the same; and
that in all points too; for so says the text, ‘He was tempted in all
points, like as we are, yet without sin’ (Heb 4:15). Are we tempted to
distrust God? so was he: are we tempted to murder ourselves? so was he:
are we tempted with the bewitching vanities of this world? so was he:
are we tempted to commit idolatry, and to worship the devil? so was he
(Matt 4:3-10; Luke 4:1-13). So that herein we also were alike; yea,
from his cradle to his cross he was a man of sorrows and acquainted
with griefs, a man of affliction throughout the whole course of his
life.

And observe it, He was made so, or subjected thereto by the ordinance
of God; nay, further, it behoved him to be made so, that is, to be made
like unto us in all things, the better to capacitate him to the work of
his priesthood, with the more bowels and compassion. We will read to
you the text; ‘Wherefore in all things it behoved him to be made like
unto his brethren, that he might be,’ qualified to be, ‘a merciful and
faithful High Priest in things pertaining to God, to make
reconciliation for the sins of the people. For in that he himself hath
suffered being tempted, he is able to succour them that are tempted’
(Heb 2:17,18). See here how he is qualified, and to what end; he was
tempted as we are, suffered by temptations as we do, in all points and
things as we are; that he might be bowels, that he might be a merciful
and faithful High Priest, in things pertaining to God, to make up the
difference that is made by sin between God and his people, to make
reconciliation for the sins of the people. Yea, he by being tempted,
and by suffering as he did, he is prepared and enabled so to do; ‘for
in that he himself hath suffered, being tempted, he is able to succour
them that are tempted.’ Wherefore, I also call this qualification both
natural and necessary; natural, because in kind the same with ours;
that is, his temptations were the same with ours; the same in nature,
the same in design, the same as to their own natural tendency; for
their natural tendency was to have ruined both him and us, but God
prevented. They also were necessary, though not of themselves, yet made
so by him that can bring good out of evil, and light out of darkness;
made so, I say, to us, for whose sakes they were suffered to assault
and afflict him, namely, that he might be able to be merciful,
faithful, and succouring to us.

Fourth. Another qualification with which our High Priest is furnished,
for the better fitting of him to make intercession for us, is, that we
are his members; to be a member is more than to be of the same nature,
or the nearest of relations, that excepted. So, then, now he makes
intercession for his own self, for his own body, and for the several
members of his body. The High Priest under the law did use to offer up
sacrifice for himself; first ‘for himself,’ for his own sins, and then
‘for the errors of the people.’ I will not say that Christ had any sin
that was personally, or by his act, his own; for that would be to
blaspheme the name of that Holy One; but yet I will say, he made the
sins of the people his own (Psa 69:5). Yea, God the Father made them
his; those also for whom he ever liveth to make intercession, are
united to him, made members of his body, of his flesh, and of his
bones; and so are any part of himself (2 Cor 5:21).

But we are now about his natural qualifications, and this is one; that
they for whom he ever liveth to make intercession are his members, the
members of his body; ‘we are members of his body, of his flesh, and of
his bones,’ so saith the Word (Eph 5:30). Wherefore here is a near
concern, for that his church is part of himself; it is his own concern,
it is for our own flesh. ‘No man ever yet hated his own flesh, but
nourisheth and cherisheth it’ (Eph 5:29).—Things are thus spoken,
because of the infirmity of our flesh.—So that had Christ no love to us
as we are sinners, yet because we are part of himself, he cannot but
care for us, nature puts him upon it; yea, and the more infirm and weak
we are, the more he is touched with the feeling of our infirmities, the
more he is afflicted for us: ‘For we have not an High Priest which
cannot be touched with the feeling of our infirmities’ (Heb 4:15). He
at no time loseth this his fellow-feeling, because he always is our
head, and we the members of his. I will add, the infirm member is most
cared for, most pitied, most watched over to be kept from harms, and
most consulted for.[30]

I love to play the child with little children, and have learned
something by so doing; I have met with a child that has had a sore
finger; yea, so sore as to be altogether at present useless; and not
only so, but by reason of its infirmity, has been a let or hindrance to
the use of all the fingers that have been upon that hand, then have I
began to bemoan the child, and said, Alas! my poor boy, or girl, hast
got a sore finger! Ah! quoth the child, with water in its eyes, and
hath come to me to be bemoaned. Then I have begun to offer to touch the
sore finger. O! saith the child, pray do not hurt me: I then have
replied, Canst thou do nothing with this finger? No, saith the child,
nor with this hand either; then have I said, Shall we cut off this
finger, and buy my child a better, a brave golden finger? At this the
child has started, stared in my face, gone back from me, and
entertained a kind of indignation against me, and has no more cared to
be intimate with me. Then have I begun to make some use of that good
sermon which this little child has preached unto me; and thus have I
gone on. If membership be so dear, if this child has such tenderness to
the most infirm, the most useless of its members; if it counts me its
friend no longer than when I have a mouth to bemoan and carriages that
show tenderness to this useless finger; what an interest doth
membership give on in the body, and what compassions hath the soul for
such an useless thing, because it is a member! and turning all this
over to Jesus Christ, then instead of matter and corruption, there
presently comes honey to me out of this child’s sore finger; I take
leave to tell you now how I use to play. And though I have told this
tale upon so grave a truth, as is the membership of Christians with
their head, yet bear with me; no child can be so tender of its sore
finger as is the Son of God of his afflicted members; he cannot but be
touched with the feeling of our infirmities.[31]

Ah! who would not make many supplications, prayers, and intercessions,
for a leg, for an eye, for a foot, for a hand, for a finger, rather
than they will lose it? And can it be imagined that Christ alone shall
be like the foolish ostrich, hardened against his young, yea, against
his members? It cannot be.

Should he lose a member, he would be disfigured, maimed, dismembered,
imperfect, next to monstrous. For his body is called his fulness, yea,
the fulness of him that fills all in all. This has naturally a respect
for those for whom he ever liveth to make intercession; yea, an
unfathomable respect for them, because they are his members.

Fifth. But again, when nature, relation, and membership is urged to
show the fit qualifications wherewith Christ is endued, I intend not to
intimate, as if the bottom of all lay here; for then it might be urged
that one imperfect has all these; for who knows not that sinful man has
all these qualifications in him towards his nature, relations, and
members? I have therefore, as I said, thus discoursed, only for
demonstration-sake, and to suit myself with the infirmity of your
flesh. I might come, also, in the next place, to tell you, that Jesus
Christ our High Priest is thus, with reference to other designs. We are
his purchase and he counts us so; his jewels, and he counts us so; his
estate real, and he counts us so (Psa 16:5,6). And you know a man will
do much, speak much, intercede much and long, for that which he thus is
interested in. But we will come to speak more particularly of the
exceeding excellency of his natural qualifications, and show you that
he hath such as are peculiar to himself alone, and that we are
concerned in them.

[The peculiar natural qualifications of Christ as our High Priest.]

1. He is holy, and so a suitable High Priest. There is a holiness that
sets further from, and a holiness that brings one nearer to, and to be
concerned the more with the condition of those in affliction; and that
holiness is that which is entailed unto office. When a man is put into
an office, the more unholy he is, the worse he performs his office; and
the more holy, the better he performs his office. For his holiness
obliges him to be faithful unto men, wherein he is concerned by his
office. Hence you read, that he is ‘a faithful High Priest,’ because he
is a holy one, and ‘such an High Priest became us, who is holy,’ &c.
(Heb 2:17, 7:26). ‘Good and upright is the Lord’ Jehovah, Christ Jesus,
‘therefore will he teach sinners in the way’ (Psa 25:8). ‘He that
ruleth over men must be just, ruling in the fear of God’ (2 Sam 23:3).
I mention these texts to show you, that holiness, when entailed to
office, makes a man do that office the better. Now then, Christ is
holy, and he is made, called, and made of God an High Priest, after the
order of Melchisedec, and is to manage that his office for thee with
God; that is to say, to continue to make reconciliation for iniquity;
for that iniquity that cleaveth unto thee, and that spuriously
breaketh, or issueth from thy flesh after thou art called and
converted. For we are now upon the second part of the execution of the
priesthood of Christ; that which he executeth, I say; and by executing
takes away the iniquity of our holy things and of our life, after our
turning to God by him. Now he that is to do this is holy, and so one
that will make conscience of performing that office for us, with which
he is intrusted of God. Hence he is set in opposition to those high
priests that had infirmities, that were not holy, and upon this very
account preferred above them. ‘For the law maketh men high priests
which have infirmity; but the word of the oath, which was since the
law, maketh the Son, who is consecrated,’ perfected, or holy ‘for
evermore’ (Heb 7:28). This therefore is a great thing, to wit, that we
have an High Priest that is holy, and so one that will not fail to
perform to the utmost the trust committed to him in our behalf, to wit,
‘to offer both gifts and sacrifices for sins’ (Heb 5:1). This is one
thing.

2. There is added to this of his holiness another; and that is
harmless. ‘For such an High Priest became us who is holy, harmless’
(Heb 7:26). A harmful man, when he is in office, O how much mischief
may he do! Such an one is partial in doing his office, such an one will
put the poor by his right, such an one will buy and sell a cause, a
man, an interest, will do or not do, as his harmfulness prompts him to
it; ‘so is a wicked ruler over the poor people’ (Prov 28:15). But now
our Jesus, our High Priest, is holy, harmless; he will wrong no man, he
will deprive no man, he will contemn no man, he will deny to no man
that comes to God by him, the benefit and advantage of his blessed
intercession; he respecteth not persons, nor taketh reward. A harmful
man will stomach, and hate, and prejudice a man; will wait for an
opportunity to do him a mischief; will take the advantage, if he can,
to deny him his right, and keep from him his due, when yet it is in the
power of his hand to help him. O! but Christ is harmless, harmless as a
dove, he thinks no ill, intends no ill, doth no ill; but graciously,
innocently, harmlessly, makes intercession for thee; nor will he be
prevailed with to prejudice thy person, or to forbear to take up thy
name into his lips, be thy infirmities, and weaknesses, and
provocations never so many, if thou indeed comest to God by him. He is
holy, and harmless, and so the more fit to become our High Priest and
to make intercession for us.

3. But again, this is not all, he also is undefiled; ‘For such an High
Priest became us, who is holy, harmless, undefiled.’ This term is put
in to show, that he neither is, nor can be found, neither now, nor at
any time, faulty in his office. A man that is holy may yet be defiled;
a man that is harmless may yet be defiled. We are bid to be holy and
harmless; and in a gospel sense so every Christian is. O! but Christ is
so in a legal sense; in the eye of the law, perfectly so. This is a
great matter, for it shows, that as nothing done by us can tempt him to
be hurtful to us; so there is nothing in himself that can tempt him so
to be. A man that is defiled has that within him that will put him upon
using of his office unfaithfully, though he should have no provocation
from those for whose good he is to execute his office; but he that is
undefiled—undefiled in a law sense—as our Lord Jesus is, is such an one
as doth not only not do hurt, and not act falsely in his office, but
one that cannot, one that knoweth not, how to be unfaithful to his
trust. He is holy, harmless, undefiled, this therefore is a great
thing. He has not the original of hurtfulness in him, there is no such
root there; there is a root of bitterness, springing up in us, by which
not only ourselves, but ofttimes others are defiled (Heb 12:15). O! but
our High Priest is undefiled, he is not corrupt, nor corrupteth; he
doth his office fairly, faithfully, holily, justly, according to, or
answering, our necessities, and the trust reposed in him, and committed
to him. But,

4. This is not all; as he is holy, harmless, and undefiled; so he is
separate from sinners, both in his conception, in his composition, and
the place ordained for him to execute this part of his High Priest’s
office in. He was not conceived in the womb by carnal generation; he
was not made up of polluted and defiled nature; he officiateth not with
those materials that are corrupt, stained, or imperfect; but with those
that are unspotted, even with the spotless sacrifice of his own
unblemished offering. He, nor his offering, has any such tang, as had
the priests, and their sacrifices under the law, to wit, sin and
imperfection; he is separate from them in this respect, further than is
an angel from a beast. He has none of the qualities, actions, or
inclinations of sinners; his ways are only his own; he never saw them,
nor learned them, but of the Father; the none upright among men,
wherefore he is separated from them to be a priest. Again,

5. As he is thus, so again, he is said to be ‘higher than the heavens.’
For such an High Priest became us, who is holy, harmless, and
undefiled, separate from sinners, and made higher than the heavens. The
text saith, that neither saint, nor heavens, are clean in God’s sight.
‘Behold he puts no trust in his servants,’ he chargeth his angels with
folly; and again, ‘Behold he putteth no trust in his saints, yea, the
heavens are not clean in his sight’ (Job 4:18, 15:15). Wherefore, by
this expression, he shows us that our High Priest is more noble than
either heaven or angel: yea, more clean and perfect than any. It shows
us also that all the heavenly host are at his command, to do as his
intercession shall prevail with the Father for us. All angels worship
him, and at his word they become, they all become ministering spirits
for them who shall be heirs of salvation.

Besides, by this word he shows, that it is impossible that our High
Priest should degenerate or decay; for that he is made ‘higher than the
heavens’; the spirits sometimes in the heavens have decayed (2 Peter
2:4). The heavens themselves decay and wax old; and that is the
farthest that by the Word we are admitted to go (Heb 1:10-12). But as
for him that is above the heavens, that is made higher than the
heavens, that is ascended up far above all heavens; he is the same, and
‘his years fail not’ (Heb 1:12). ‘The same yesterday, today, and for
ever’ (Heb 13:8). This therefore is added, to show that Christ is
neither as the angels, nor heavens, subject to decay, or degenerate, or
to flag and grow cold in the execution of his office; but that he will
be found even at the last, when he is come to the end of this work, and
is about to come out of the holy place, as affectionate, as full of
love, as willing, and desirous after our salvation, as he was the first
moment that he was made High Priest, and took upon him to execute that
his blessed office for us. Wherefore our High Priest is no such one as
you read of in the law (Lev 21:18). He is no dwarf, hath no blemish,
nor any imperfection; therefore is not subject to flag or fail in due
execution of his office, but is able to save to the uttermost them that
come unto God by him, ‘seeing he ever liveth to make intercession for
them.’ And it is well worth our consideration, that it is said he is
made thus; that is, appointed, instituted, called, and qualified thus
of God; this shows the Father’s heart as well as the Son’s, to usward,
to wit, that this priesthood was of him, and the glorious effects
thereof by him. ‘Let us therefore come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in time of need.’

[The second motive, we are sure to speed.]

SECOND. I come now to the second motive, to wit, that we may find grace
and mercy to help in time of need; or we shall find grace and mercy to
help, if we come as we should, to the throne of grace. In this motive
we have these three things considerable. First, That saints are like to
meet with needy times while they are in this world. Second, That
nothing can carry us through our needy times but more, or a continual
supply of mercy and grace. Third, That mercy and grace is to be had at
the throne of grace, and we must fetch it from thence by prayer, if we
would, as we should, go through these needy times.

First. For the first of these, that saints are like to meet with needy
times, or with such times as will show them that they need a continual
assistance of the grace of God, that they may go rightly through this
world. This is therefore a motive, that weareth a spur in the heel of
it, a spur to prick us forward to supplicate at the throne of grace.
This needy time is in other places called the perilous time, the evil
day, the hour and power of darkness, the day of temptation, the cloudy
and dark day (2 Tim 3:1; Eph 6:13; Luke 22:53; Heb 3:8; Eze 34:12; Gen
47:9; Matt 6:34). And indeed, in the general, all the days of our
pilgrimage here are evil, yea, every day has a sufficiency of evil in
it to destroy the best saint that breatheth, were it not for the grace
of God. But there are also, as I have hinted, particular special times,
times more eminently dangerous and hazardous unto saints. As,

[Ten special times of need.]

There are their young days, the days of their youth, and childhood in
grace. This day is usually attended with much evil towards him or them
that are asking the way to Zion with their faces thitherward. Now the
devil has lost a sinner; there is a captive has broke prison, and one
run away from his master: now hell seems to be awakened from sleep, the
devils are come out, they roar, and roaring they seek to recover their
runaway. Now tempt him, threaten him, flatter him, stigmatise him,
throw dust into his eyes, poison him with error, spoil him while he is
upon the potter’s wheel; any thing to keep him from coming to Jesus
Christ. And is not this a needy time; doth not such an one want
abundance of grace? is it not of absolute necessity that thou, if thou
art the man thus beset, shouldst ply it at the throne of grace, for
mercy and grace to help thee in such a time of need as this? To want a
spirit of prayer now, is as much as thy life is worth. O, therefore,
you that know what I say, you that are broke loose from hell, that are
fled for refuge to lay hold on the hope set before you, and that do
hear the lion roar after you, and that are kept awake with the
continual voice of his chinking chain, cry as you fly; yea, the promise
is, that they that come to God with weeping, with supplication, he will
lead them. Well, this is one needy time, now thy hedge is low, now thy
branch is tender, now thou art but in the bud. Pray that thou beest not
marred in the potter’s hand.

2. The time of prosperity is also a time of need, I mean of thy
spiritual prosperity. For as Satan can tell how to suit temptations for
thee in the day of thy want, so he has those that can entangle thee in
the day of thy fulness. He has his spiritual wickednesses in the high
and heavenly places (Eph 6:12). He can tell how to lay a snare for thee
in the land of Canaan, as well as in the wilderness; in thy time of
receiving good things, as well as in thy hungry and empty hours. Nay,
such times seem to be the most dangerous, not in themselves, but
through the deceits of our heart. Hence Moses gives this caution to the
children of Israel, that when God had given them the promised land, and
vineyards, and wells, and olive trees, and when they had eaten and were
full, ‘Then,’ says he, ‘beware lest thou forget the Lord which brought
thee forth out of the land of Egypt, from the house of bondage’ (Deut
6:10-13). And again, he doubleth this caution, saying, ‘When thou hast
eaten and art full, then thou shalt bless the Lord thy God, for the
good land which he hath given thee. Beware that thou forget not the
Lord thy God in not keeping his commandments, and his judgments, and
his statutes, which I command thee this day; lest when thou hast eaten
and art full,’ and thou in all good things art increased, ‘then thine
heart be lifted up, and thou forget the Lord thy God, which brought
thee forth out of the land of Egypt, from the house of bondage’; all
this may be applied spiritually (Deut 8:10-14). For there are, as I
said, snares laid for us in our best things; and he that has great
enjoyments, and forgets to pray for grace to keep him humble then,
shall quickly be where Peter was, after his knowledge of the Lord Jesus
by the revelation of the Father.

3. Another needy time is a time when men are low and empty, as to
worldly good; this time is full of temptations and snares. At this
time, men will, if they look not well to their doings and goings, be
tempted to strain curtesies both with conscience and with God’s Word,
and adventure to do things that are dangerous, and that have a tendency
to make all their religion and profession vain. This holy Agur was
aware of; so he prayed, Let me not be rich and full, lest I deny thee;
let me not be poor, lest I steal, and take the name of my God in vain
(Prov 30:7-9). There are many inconveniences that attend him that is
fallen into decay in this world. It is an evil day with him, and the
devils will be as busy with him, as the flies are with a lean and
scabbed sheep. It shall go hard but such a man shall be full of
maggots; full of silly, foolish, idle inventions, to get up, and to
abound with fulness again. It is not a time now, will Satan say, to
retain a tender conscience, to regard thy word or promise, to pay for
what thou buyest, or to stick at pilfering, and filch from thy
neighbour.[32] This Agur was afraid of; therefore he prayed that God
would keep him from that which would be to him a temptation to do it.
How many in our day have, on these very accounts, brought religion to a
very ill savour, and themselves unto the snare of the devil, and all
because they have not addicted themselves to pray to God for grace to
help in this time of need, but rather have left off the thing that is
good, and given up themselves to the temptations of the devil, and the
subtle and ensnaring motions of the flesh.

4. Another needy time is the day of persecution; this is called, as was
hinted before, ‘the hour of darkness,’ ‘the cloudy and dark day.’ This
day, therefore, is full of snares, and of evils of every kind. Here is
the fear of man, the terrors of a prison, of loss of goods and
life.[33] Now all things look black, now the fiery trial is come. He
that cannot now pray; he that now applieth not himself to God on the
throne of grace, by the priesthood of Jesus Christ, is like to take a
fall before all men upon the stage; a foul fall, a fall that will not
only break his own bones, but also the hearts of those that fear God
and behold it: ‘Come therefore boldly unto the throne of grace, that ye
may obtain mercy, and find grace to help in time of need.’

5. Another time of need is that time wherein thou changest thy
condition, and enterest into a new relation. For here also the snares
and traps lie waiting for thee. There is a hopeful child goes to
service, or to be an apprentice; there is a young man, a young maid,
entereth into a married condition, and though they pray before, yet
they leave off to pray then. Why, these people are oftentimes ruined
and undone; the reason is, this change is attended with new snares,
with new cares, and with new temptations, of the which, because through
unwatchfulness they are not aware, they are taken, drawn to perdition
and destruction by them. Many in my short day have gone, I doubt, down
to the pit, THIS way, that have sometimes been to appearance the very
foremost and hopefulest in the place where they have lived. O how soon
has their fire gone out; has their lamps forborne to burn! How quickly
have they lost their love to their ministers, by whom they were
illuminated, and to the warmest Christians, through communion with whom
they used to be kept awake and savoury! How quickly have they found
them out new friends, new companions, new ways and methods of life, and
new delights to feed their foolish minds withal! Wherefore, O thou that
art in this fifth head concerned, ‘Come boldly unto the throne of
grace, to obtain mercy, and find grace to help in time of need.’

6. Another time of need is, when the generality of professors are
decayed; when the custom of fancies and fooleries have taken away all
gravity and modesty from among the children of men. Now pray, or thou
diest; yea, pray against those decays, those vain customs, those
foolish fancies, those light and vain carriages that have overtaken
others, else they will assuredly knock at thy door, and obtain favour
at thy hand, the which if they do, they will quickly bring thee down
into the dirt with others, and put thee in peril of damnation as well
as they.

7. Another time of need is, the time of guilt contracted, and of the
hiding of God’s face. This is a dangerous time. If thou now shalt
forbear to pray, thou art undone, for the natural tendency of guilt is
to drive a man from God. So it served our first father; and ofttimes
when God hides his face, men run into desperation, and so throw up all
duties, and say as he of old, ‘What should I wait for the Lord any
longer?’ (2 Kings 6:33). Now thy great help against this is prayer,
continuing in prayer. Prayer wrestleth with the devil, and will
overthrow him: prayer wrestleth with God, and will overcome him: prayer
wrestleth with all temptations, and makes them fly. Great things have
been done by prayer, even by the prayer of those that have contracted
guilt, and that have by their sins lost the smiles and sense of the
favour of God. Wherefore, when this needy, this evil time has overtaken
thee, pray: ‘Come boldly unto the throne of grace, to obtain mercy, and
find grace to help in time of need.’

8. The day of reproach and slander is another time of need, or a day in
which thou wilt want supplies of grace. Sometimes we meet with such
days wherein we are loaden with reproaches, slanders, scandals, and
lies. Christ found the day of reproach a burdensome day unto him; and
there is many a professor driven quite away from all conscience towards
God, and open profession of his name, by such things as these (Psa
69:7). Reproach is, when cast at a man, as if he was stoning to death
with stones. Now ply it hard at the throne of grace, for mercy and
grace to bear thee up, or thou wilt either miscarry or sink under
ground by the weight of reproach that may fall upon thee.[34]

9. Another time of need is that wherein a man’s friends desert and
forsake him, because of his gospel principles, or of those temptations
that attend his profession. This is a time that often happeneth to
those that are good. Thus it was with Christ, with Paul, with Job, with
Heman, and so has been with many other of God’s servants in the day of
their temptations in this world; and a sore time it is. Job complained
under it, so did Heman, Paul, and Christ (John 6:66; 2 Tim 1:15; Job
19:13-19). Now a man is as forlorn as a pelican in the wilderness, as
an owl in the desert, or as a sparrow upon the house-top. If a man
cannot now go to the throne of grace by prayer, through Christ, and so
fetch grace for his support from thence, what can he do? He cannot live
of himself (John 15:4). Wherefore this is a sore evil.

10. Another time of need is the day of death, when I am to pack up and
to be gone from hence, the way of all the earth.[35] Now the greatest
trial is come, excepting that of the day of judgment. Now a man is to
be stripped of all, but that which cannot be shaken. Now a man grows
near the borders of eternity. Now he begins to see into the skirts of
the next world. Now death is death, and the grave the grave indeed! Now
he begins to see what it is for body and soul to part, and what to go
and appear before God (Eccl 12:5). Now the dark entry, and the thoughts
of what is in the way from a deathbed to the gate of the holy heaven,
comes nearer the heart than when health and prosperity do compass a man
about. Wherefore this is like to be a trying time, a time of need
indeed. A prudent man will make it one of the great concerns of his
whole life to get, and lay up a stock of grace for this day, though the
fool will rage and be confident: for he knows all will be little enough
to keep him warm in his soul, while cold death strokes his hand over
his face, and over his heart, and is turning his blood into jelly;
while strong death is loosing his silver cord, and breaking his golden
bowl! (Eccl 12:6). Wherefore, I say, this motive weareth a spur on his
heel, a spur to prick us on to the throne of grace for mercy, and grace
to help in time of need. But,

[Continual supplies of grace essential to our welfare.]

Second. I come now to the next thing, which is, to show that nothing
can carry us through our needy times, but more or a continual supply of
mercy and grace. This the text fully implies, because it directeth us
to the throne of grace, for mercy and grace for that very end. And had
there been any thing else that could have done it, the apostle would
have made mention of it, and would also have directed the saints unto
it. But forasmuch as he here makes mention of the needy time, and
directs them to the throne of grace for mercy and grace to help, it
followeth that mercy and grace, and that only, can help us in the evil
time. Now mercy and grace are to be distinctly considered. 1. Mercy,
for that by it we have through Christ the continuation and
multiplication of forgivenesses, without which there is no salvation.
2. Grace, for that by it we are upheld, supported, and enabled to go
through our needy times, as Christians, without which there is no
salvation neither. The first all will grant, the second is clear: ‘If
any man draws back, my soul shall have no pleasure in him; but we are
not of them who draw back unto perdition, but of them that believe to
the saving of the soul’ (Heb 10:38,39).

1. Mercy is that by which we are pardoned, even all the falls, faults,
failings, and weaknesses, that attend us, and that we are incident to,
in this our day of temptation; and for this mercy we should pray, and
say, ‘Our Father, forgive us our trespasses’ (Matt 6:9-12). For though
mercy is free in the exercise of it to usward, yet God will have us
ask, that we may have; as he also saith in the text, ‘Let us come
boldly unto the throne of grace, that we may obtain mercy.’ Here then
we have one help, and that is, the mercy of God is to be extended to us
from his throne through Jesus Christ, for our pardon and forgiveness in
all those weaknesses that we are attended with in the needy or evil
times; and we should come to God for this very thing. This is that
which David means, when he says, ‘Surely goodness and mercy shall
follow me all the days of my life, and I will dwell in the house of the
Lord for ever’ (Psa 23:6). And again, ‘When I said my foot slippeth;
thy mercy, O Lord, held me up’ (Psa 94:18). Set me clear and free from
guilt, and from the imputation of sin unto death, by Christ.

Nor can any thing help where this is wanting; for our parts, our
knowledge, our attainments, nor our graces, cannot so carry us through
this world, but that we shall be guilty of that that will sink us down
to hell, without God’s pardoning mercy. It is not the grace that we
have received can do it, nor the grace that is to be received that can
do it; nothing can do it but the pardoning mercy of God: for because
all our graces are here imperfect, they cannot produce a spotless
obedience. But where there is not a spotless obedience, there must of
necessity follow a continuation of pardon and forgiveness by mercy, or
I know what will become of the soul. Here, therefore, the apostle lays
an obligation upon thee to the throne of grace, to wit, that thou
mayest obtain mercy, a continuation of mercy, mercy as long as thou art
like to live this vain life on the earth; mercy that will reach through
all thy days. For there is not a day, nor a duty; not a day that thou
livest, nor a duty that thou dost, but will need that mercy should come
after to take away thy iniquity.[36] Nay, thou canst not receive mercy
so clearly, as not to stand in need of another act of mercy to pardon
weakness in thy no better receiving the last. We receive not our
mercies so humbly, so readily, so gladly, and with that thankfulness as
we should: and therefore, for the want of these, have the need of
another, and another act of God’s sin-pardoning mercy, and need shall
have thereof, as long as evil time shall last with us.

But is not this great grace, that we should thus be called upon to come
to God for mercy? Yea, is not God unspeakably good, in providing such a
throne of grace, such a sacrifice, such a high priest, and so much
mercy for us, and then to invite us to come with boldness to him for
it? Nay, doth not his kindness yet further appear, by giving of us
items and intimations of needy times, and evil days, on purpose to
provoke us to come to him for mercy? This then shows us, as also we
have hinted before, that the throne of grace, and Christ Jesus our High
Priest, are both provided upon the account of our imperfections,
namely, that we who are called might not be, by remaining weaknesses,
hindered of, but obtain eternal inheritance. Weaknesses, such
weaknesses remain in the justified, and such slips and failings are
found in and upon them, that call for a course of mercy and forgiveness
to attend them. Farther, this also intimates, that God’s people should
not be dejected at the apprehensions of their imperfections; I say, not
so dejected, as therefore to cast off faith, and hope, and prayer; for
a throne of grace is provided for them, to the which they may, they
must, they ought continually to resort for mercy, sin-pardoning mercy.

2. As we are here to obtain mercy, so we are here to find grace. They
that obtain mercy, shall find grace, therefore they are put together.
That they may obtain mercy and find grace; only they must find mercy
first; for as forgiveness at first goes before sanctification in the
general, so forgiveness afterwards goes before particular acts of grace
for further sanctification. God giveth not the spirit of grace to those
that he has not first forgiven by mercy, for the sake of Christ.[37]
Also so long as he as a Father forbears to forgive us as his adopted,
so long we go without those further additions of grace that are here
suggested in the text. But when we have obtained mercy to forgive, then
we also find grace to our renewing. Therefore he saith, First obtain
mercy, and then find grace.

Grace here I take to be that grace which God has appointed for us, to
dwell in us; and that by and through the continual supply of which we
are to be enabled to do and suffer, and to manage ourselves in doing
and suffering according to the will of God. ‘Let us have grace whereby
we may serve God acceptably with reverence and godly fear’ (Heb 12:28).
So again, ‘he giveth more grace; wherefore he saith, God resisteth the
proud, but giveth grace unto the humble’ (James 4:6; Prov 3:34; 1 Peter
5:5). The grace, therefore, that this text intends, is grace given or
to be given; grace received or to be received; grace a root, a
principle of grace, with its continual supplies for the perfecting of
that salvation that God has designed for us. This was that which
comforted Paul, when the messenger of Satan was sent to buffet him, it
was said unto him by Christ, ‘My grace is sufficient for thee’ (2 Cor
12:9). As who should say, Paul, be not utterly cast down, I have
wherewith all to make thee stand, and overcome, and that is my grace,
by which thou shalt be supported, strengthened, comforted, and made to
live a triumphant life, notwithstanding all that oppress thee. But this
came to him upon his praying; for this I prayed to God thrice, saith
he. So again, ‘God is able to make all grace abound toward you; that ye
always have all sufficiency in all things, may abound to every good
work’ (2 Cor 9:8). Thus you see, that by grace in these places is meant
that spirit, and those principles of grace, by the increase and
continual supply of which we are inwardly strengthened, and made to
abound to every good work.

This then is the conclusion, That as there is mercy to be obtained by
us at the throne of grace, for the pardon of all our weaknesses; so
there is also grace there to be found that will yet strengthen us more,
to all good walking and living before him. He giveth more grace, and
they receive one time or another abundance of grace that shall reign in
life by one Jesus Christ. This then teaches us several things, some of
which I will mention. As,

[What this should teach us.]

1. That nature, as nature, is not capable of serving of God: no, not
nature where grace dwells, as considered abstract from that grace that
dwells in it. Nothing can be done aright without grace, I mean no part
nor piece of gospel-duty. ‘Let us have grace whereby we may serve God
acceptably.’ Nature, managed by grace, seasoned with grace, and held up
with grace, can serve God acceptably. Let us have grace, seek for and
find grace to do so; for we cannot do so but by grace: ‘By the grace of
God I am what I am; and his grace which was bestowed upon me, was not
in vain; but I laboured more abundantly than they all; yet not I, but
the grace of God which was with me’ (1 Cor 15:10). What can be more
plain than this beautiful text? For the apostle doth here quite shut
out nature, sanctified nature, for he indeed was a sanctified man, and
concludes that even he, as of himself, did nothing of all the great
works that he did; but they were done, he did them by the grace of God
that was in him. Wherefore nature, sanctified nature, as nature, can of
itself do nothing to the pleasing of God the Father.

Is not this the experience of all the godly? Can they do that at all
times which they can do at some times? Can they pray, believe, love,
fear, repent, and bow before God always alike? No. Why so? they are the
same men, the same human nature, the same saints. Aye, but the same
grace, in the same degree, operation, and life of grace, doth not so
now work on that man, that nature, that saint; therefore,
notwithstanding he is what he is, he cannot do at all times alike. Thus
therefore it is manifest, that nature, simply as such, is a great way
off of doing that which is acceptable with God. Refined, purified,
sanctified nature, cannot do but by the immediate supplies, lifts, and
helps of that spirit and principle of grace by the which it is so
sanctified.

2. As nature, even where grace is, cannot, without the assistance of
that grace, do anything acceptably before God; so grace received, if it
be not also supplied with more grace, cannot cause that we continue to
do acceptable service to God. This also is clear by the text, For he
speaketh there to them that had received grace; yea, puts himself into
the number, saying, ‘Let us come boldly unto the throne of grace, that
we may find grace to help in time of need.’ If grace received would do,
what need for more? What need we pray for more? What need we go to the
throne of grace for more? This very exhortation saith it will not:
present supplies of grace are proportioned to our present need, and to
help us to do a present work or duty.[38] But is our present need all
the need that we are like to have, and the present work all the work
that we have to do in the world? Even so the grace that we have
received at present, though it can help us to do a present work, it
cannot, without a further supply, help us to do what is to be done
hereafter. Wherefore, the apostle saith, that his continuing to do was
through his obtaining help, continual help of God: ‘Having, therefore,’
saith he, ‘obtained help of God, I continue unto this day witnessing
both to small and great,’ &c. (Acts 26:22). There must be a daily
imploring of God for daily supplies from him, if we will do our daily
business as we should.

A present dispensation of grace is like a good meal, a seasonable
shower, or a penny in one’s pocket, all which will serve for the
present necessity. But will that good meal that I ate last week, enable
me, without supply, to do a good day’s work in this? or will that
seasonable shower which fell last year, be, without supplies, a
seasonable help to the grain and grass that is growing now? or will
that penny that supplied my want the other day, I say, will the same
penny also, without a supply, supply my wants today? The same may, I
say, be said of grace received; it is like the oil in the lamp, it must
be fed, it must be added to. And there, there shall be a supply,
‘wherefore he giveth more grace.’ Grace is the sap, which from the root
maintaineth the branches: stop the sap, and the branch will wither. Not
that the sap shall be stopped where there is union, not stopped for
altogether; for as from the root the branch is supplied, so from Christ
is every member furnished with a continual supply of grace, if it doth
as it should; ‘of his fulness have all we received, and grace for
grace’ (John 1:16).

The day of grace is the day of expense: this is our spending time.
Hence we are called pilgrims and strangers in the earth, that is,
travellers from place to place, from state to state, from trial to
trial (Heb 11:13). Now, as the traveller at a fresh inn is made to
spend fresh money; so Christians, at a fresh temptation, at a new
temptation, are made to spend afresh, and a new supply of grace. Great
men, when and while their sons are travellers, appoint that their bags
of money be lodged ready, or conveniently paid in at such and such a
place, for the suitable relief of them; and so they meet with supplies.
Why, so are the sons of the Great One, and he has allotted that we
should travel beyond sea, or at a great distance from our Father’s
house: wherefore he has appointed that grace shall be provided for us,
to supply at such a place, such a state or temptation, as need
requires: but withal, as my lord expecteth his son should acquaint him
with the present emptiness of his purse, and with the difficulty he
hath now to grapple with; so God our Father expects that we should
plead by Christ our need at the throne of grace, in order to a supply
of grace:[39] ‘Let us therefore come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in time of need.’

Now then, this shows the reason why many Christians that are indeed
possessed with the grace of God, do yet walk so oddly, act so poorly,
and live such ordinary lives in the world. They are like to those
gentlemen’s sons that are of the more extravagant sort, that walk in
their lousy hue, when they might be maintained better. Such young men
care not, perhaps scorn to acquaint their fathers with their wants, and
therefore walk in their threadbare jackets, with hose and shoes out at
heels! a right emblem of the uncircumspect child of God. This also
shows the reason of all those dreadful falls and miscarriages that many
of the saints sustain, they made it not their business to watch to see
what is coming, and to pray for a supply of grace to uphold them; they,
with David, are too careless, or, with Peter, too confident, or, with
the disciples, too sleepy, and so the temptation comes upon them; and
their want like an armed man. This also shows the reason why some that,
to one’s thinking, would fall every day; for that their want of parts,
their small experience, their little knowledge of God’s matters, do
seem to bespeak it; yet stand, walk better, and keep their garments
more white than those that have, when compared with them, twice as much
as they. They are praying saints, they are often at the throne of
grace, they are sensible of their weakness, keep a sight of their
danger before their faces, and will not be contented without more
grace.

Third. And this leads me, in the third place, to show you, that were we
wise, and did we ply it at the throne of grace for grace, as we should,
O what spotless lives might we live! We should then have always help in
time of need; for so the text insinuates, ‘That we may obtain mercy,
and find grace to help in time of need.’ This is that which Peter
means, when he says, ‘And besides this,’ that is, besides your faith in
Christ, and besides your happy state of justification, ‘giving all
diligence, add to your faith, virtue; and to virtue, knowledge; and to
knowledge, temperance; and to temperance, patience; and to patience,
godliness; and to godliness, brotherly kindness; and to brotherly
kindness, charity. For if these things be in you and abound,’ and be
continually supplied with a supply from the throne of grace, ‘they make
you that ye shall neither be barren nor unfruitful in the knowledge of
our Lord Jesus Christ. But he that lacketh these things is blind, and
cannot see afar off, and hath forgotten that he was purged from his old
sins. Wherefore the rather, brethren, give diligence to make your
calling and election sure: for if you do these things, ye shall never
fall: for so an entrance shall be ministered unto you abundantly into
the everlasting kingdom of our Lord and Saviour Jesus Christ’ (2 Peter
1:5-11).

The greatest part of professors now-a-days take up their time in
contracting of guilt, and asking for pardon, and yet are not much the
better. Whereas, if they had but the grace to add to their faith,
virtue, &c., they might have more peace, live better lives, and not
have their heads so often in a bag as they have. ‘To him that ordereth
his conversation aright, will I show the salvation of God’ (Psa 50:23).
To him that disposeth his way aright; now this cannot be done without a
constant supplicating at the throne of grace for more grace. This then
is the reason why every new temptation that comes upon thee, so foils,
so overcomes thee, that thou wilt need a new conversion to be recovered
from under the power and guilt that cleaves to thee by its
overshadowing of thee. A new temptation, a sudden temptation, an
unexpected temptation, usually foils those that are not upon their
watch; and that have not been before with God to be inlaid with grace
proportionable to what may come upon them.

‘That ye may find grace to help in time of need’! There is grace to be
found at the throne of grace that will help us under the greatest
straits. ‘Seek and ye shall find’; it is there, and it is to be found
there; it is to be found there of the seeking soul, of the soul that
seeketh him. Wherefore I will conclude as I did begin; ‘Let us
therefore come boldly unto the throne of grace that we may obtain
mercy, and find grace to help in time of need.’

[CONCLUSION. Some lessons to be learned from this text.]

We will now speak something by way of conclusion, and so wind up the
whole.

First. You must remember that we have been hitherto speaking of the
throne of grace, and showing what it is. That we have also been
speaking of Christ’s sacrifice, and how he manages his high priest’s
office before the throne of grace. We have also here, as you see, been
speaking of the mercy and grace that is to be obtained and found at
this throne of grace, and of what advantage it is to us in this our
pilgrimage. Now, from all this it follows, that sin is a fearful thing:
for all this ado is, that men might be saved from sin! What a devil
then is sin? it is the worst of devils; it is worse than all devils;
those that are devils sin hath made them so; nor could anything else
have made them devils but sin. Now, I pray, what is it to be a devil,
but to be under, for ever, the power and dominion of sin, an implacable
spirit against God? Such an one, from which implacableness all the
power in heaven and earth cannot release them, because God of his
justice has bound them over to judgment. These spirits are by sin
carried quite away from themselves, as well as from God that made them;
they cannot design their own good; they cannot leave that which yet
they know will be everlasting mischievous to themselves. Sin has bound
them to itself so fast, that there can be no deliverance for them, but
by the Son of God, who also has refused them, and left them to
themselves, and to the judgment which they have deserved. Sin also has
got a victory over man, has made him an enemy to God and to his own
salvation; has caught him, captivated him, carried away his mind, and
will, and heart, from God; and made him choose to be vain, and to run
the hazard of eternal damnation, with rejoicing and delight. But God
left not man where he left those wicked spirits, to wit, under the
everlasting chains of darkness, reserved unto judgment; but devised
means for their ransom and reconciliation to himself; which is the
thing that has been discoursed of in the foregoing part of this book (2
Sam 15:15). But, I say, what a thing is sin, what a devil and master of
devils is it, that it should, where it takes hold, so hang that nothing
can unclinch its hold but the mercy of God and the heart-blood of his
dear Son! O the fretting, eating, infecting, defiling, and poisonous
nature of sin, that it should so eat into our flesh and spirit, body
and soul, and so stain us with its vile and stinking nature: yea, it
has almost turned man into the nature of itself; insomuch as that
sometimes, when nature is mentioned, sin is meant; and when sin is
mentioned, nature is meant (Eph 2:3, 5:8). Wherefore sin is a fearful
thing; a thing to be lamented, a thing to be abhorred, a thing to be
fled from with more astonishment and trembling than one would fly from
any devil, because it is the worst of things; and that without which
nothing can be bad, and because where it takes hold it so fasteneth
that nothing, as I have said, can release whom it has made a captive,
but the mercy of God and the heart-blood of his dear Son. O what a
thing is sin!

Second. As by what hath been said sin appears to be exceeding sinful;
so, from hence it also follows, that the soul is a precious thing. For
you must know all this is for the redemption of the soul. The
redemption of the soul is precious (Psa 49:8,20). I say, it is for the
redemption of the soul; it was for this that Christ was made a priest,
a sacrifice, an altar, a throne of grace; yea, sin, a curse, and what
not, that was necessary for our deliverance from sin, and death, and
everlasting damnation. He that would know what a soul is, let him read
in letters of blood the price and purchase of the soul. It was not for
a light, a little, an inconsiderable thing, that Christ Jesus underwent
what he suffered when he was in the world, and gave himself a ransom
for souls. No, no! The soul is a great, a vast great thing,
notwithstanding it is so little set by of some. Some prefer anything
that they fancy, above the soul; a slut, a lie, a pot, an act of
fraudulency, the swing of a prevailing passion, anything shall be
preferred when the occasion offereth itself.[40] If Christ had set as
little by souls as some men do, he had never left his Father’s bosom,
and the glory that he had with him; he had never so humbled himself, so
gave himself to punishment, affliction, and sorrow; and made himself so
the object of scorn, and contempt, and reproach, as he did, and all
that the souls of sinners might live a life in glory with him.

But methinks this is the mystery of all as to this, that the soul
should take that pains, contrive such ways, and take such advantages
against itself! For it is the soul that sins, that the soul might die!
O! sin, what art thou? What hast thou done? and what still wilt thou
further do, if mercy, and blood and grace doth not prevent thee? O
silly soul! what a fool has sin made of thee? what an ass art thou
become to sin? that ever an immortal soul, at first made in the image
of God, for God, and for his delight, should so degenerate from its
first station, and so abase itself that it might serve sin, as to
become the devil’s ape, and to play like a Jack Pudding for him upon
any stage or theatre in the world! But I recall myself; for if sin can
make one who was sometimes a glorious angel in heaven, now so to abuse
himself as to become, to appearance, as a filthy frog, a toad, a rat, a
cat, a fly, a mouse, a dog, or bitch’s whelp,[41] to serve its ends
upon a poor mortal, that it might gull them of everlasting life, no
marvel if the soul is so beguiled as to sell itself from God, and all
good, for so poor a nothing as a momentary pleasure is. But,

Third. If sin and the soul are such great things, then behold the love
and care of God; the love to souls, the care he hath taken to deliver
them from sin. Sin, as I have said, is such a thing as from which no
man can deliver himself; the soul is such a thing, so rich and valuable
in the nature of it, that scarce one in twenty thousand counts of it as
they should. But God, the lover of mankind, and the greatest enemy to
sin, has provided means effectually to overthrow the one, and to save
and secure the other. Behold, therefore, the love of God, the care of
God for us; for when we neither loved nor cared for ourselves, God both
loved us and cared for us. God commended his love towards us in sending
his Son to be the propitiation for our sins.

Let it be then concluded that ‘GOD IS LOVE,’ and that the love that God
hath to us is such as we never had for ourselves. We have been often
tried about our own love to ourselves, and it has been proved over, and
over, and over, that sometimes even we that are Christians could, and
would, had it been possible, have pawned ourselves, our souls, and our
interest in Christ, for a foul and beastly lust. But God, who is rich
in mercy, for his great love wherewith he loved us, would not suffer it
so to be. Now, if we are so fickle and uncertain in our love to
ourselves, as to value our salvation at so low and so base a rate, can
it be imagined that ever we should, had it been left to our choice,
have given the best of what we have for the salvation of our souls? Yet
God gave his Son to be the Saviour of the world. I say again, if our
love is so slender to our own souls, can any think that it should be
more full to the souls of others? And yet God had such love to us, as
to give his only begotten Son for our sins. Yet again, how should it be
that we, who are usually so affected with the conceit of our own
happiness, since we care no more for our own souls, do our best to
secure the souls of others? and yet God, who is infinitely above all
creatures, has so condescended, as to concern himself, and to give the
best of his flock, even his only beloved Son, for very dust and ashes.
Wherefore, ‘Herein is love, not that we loved God,’ or our neighbour,
‘but that God loved us, and sent his Son to be the propitiation for our
sins’ (1 John 4:10).

Fourth. Is sin so vile a thing? is the soul so precious a thing? and is
God’s love and care of the salvation of the souls of sinners infinitely
greater than is their own care for their own souls? Then this should
teach those concerned to blush, to blush, I say, and to cover their
faces with shame. There is nothing, as I know of, that more becomes a
sinner, than blushing and shame doth; for he is the harbourer, the
nurse, and the nourisher of that vile thing called sin; that so great
an enemy of God, and that so great an enemy to the soul. It becomes him
also, if he considers what a creature God has made him, and how little
he hath set by his own creation, and by the matter of which God hath
made his soul. Let him also consider unto what base things he hath
stooped and prostrated himself, while things infinitely better have
stood by and offered themselves unto him freely; yea, how he has cast
that God that made him, and his Son that came to redeem him, quite
behind his back, and before their faces embraced, loved, and devoted
himself unto him that seeks nothing more than the damnation of his
soul.

Ah, Lord! when will foolish man be wise, and come to God with his hands
upon his head, and with his face covered with shame, to ask him
forgiveness for that wickedness which he has committed? which is
wickedness committed not only against holiness and justice, against
which also men by nature have an antipathy, but against mercy and love,
without which man cannot tell what to do. Blush, sinner, blush. Ah,
that thou hadst grace to blush! But this is God’s complaint, ‘Were they
ashamed when they had committed abomination? Nay, they were not at all
ashamed, neither could they blush’ (Jer 8:12). It is a sad thing that
men should be thus void of consideration, and yet they are so. They are
at a continual jest with God and his Word, with the devil and sin, with
hell and judgment. But they will be in earnest one day; but that one
day will be too late!

Fifth. Is it so that God, though sin is so fearful a thing, has
prepared an effectual remedy against it, and purposed to save us from
the evil and damning effects thereof? (1.) Then this should beget
thankfulness in the hearts of the godly, for they are made partakers of
this grace; I say, it should beget thankfulness in thy heart. ‘Thanks
be unto God for his unspeakable gift,’ said the apostle, when he
seriously thought of that which was much inferior to what we have been
a discoursing of (2 Cor 9:15). That was about man’s willingness to do
good; this is about God’s. That was about men’s willingness to give
money to poor saints; this about God’s willingness to give Christ Jesus
his Son to the world. It was the thoughts of this redemption and
salvation that made David say, ‘Bless the Lord, O my soul, and all that
is within me, bless his holy name’ (Psa 103:1). O! they that are
partakers of redeeming grace, and that have a throne of grace, a
covenant of grace, and a Christ, that is the Son of God’s love, to come
to, and to live by, should be a thankful people. ‘By him therefore let
us offer the sacrifice of praise to God continually,—giving thanks in
his name’ (Heb 13:15). How many obligations has God laid upon his
people, to give thanks to him at every remembrance of his holiness.
(2.) Study the priesthood, the high priesthood of Jesus Christ, both
the first and second part thereof. The first part was that when he
offered up himself without the gate, when he bare our sins in his own
body on the tree. The second part is that which he executeth there
whither he is now gone, even in heaven itself, where the throne of
grace is. I say, study what Christ has done, and is adoing. O! what is
he adoing now? he is sprinkling his blood with his priestly robes on,
before the throne of grace; that is too little thought on by the saints
of God: ‘We have such a high priest, who is set on the right hand of
the throne of the Majesty in the heavens, a minister of the sanctuary,
and of the true tabernacle, which the Lord pitched, and not man’ (Heb
8:1,2). Busy thyself, fellow-Christian, about this blessed office of
Christ. It is full of good, it is full of sweet, it is full of heaven,
it is full of relief and succour for the tempted and dejected;
wherefore, I say again, study these things, give thyself wholly to
them.

Sixth. Since God has prepared himself a lamb, a sacrifice, a priest, a
throne of grace, and has bid thee come to him, come to him as there
sitting; come, come boldly, as he bids thee. What better warrant canst
thou have to come, than to be bid to come of God? When the goodman
himself bids the beggar come to his house, then he may come, then he
may come boldly; the consideration of the invitation doth encourage.
That we have our friend at court, should also make us come boldly.
Jesus, as has been showed, as sacrifice and high priest, is there, ‘in
whom we have boldness, and access with confidence by the faith of him’
(Eph 3:12). Again, ‘By whom also we have access by faith into this
grace, wherein we stand, and rejoice in hope of the glory of God’ (Rom
5:2). Again, ‘We have boldness, brethren, to enter into the holiest by
the blood of Jesus’ (Heb 10:19,20). What can be more plain, more
encouraging, more comfortable to them that would obtain mercy, ‘and
find grace to help in time of need.’ It is a dishonour to God,
disadvantage to thee, and an encouragement to Satan, when thou hangest
back, and seemest afraid to ‘come boldly unto the throne of grace.’
‘Let us,’ therefore, ‘draw near with a true heart, in full assurance of
faith, having our hearts sprinkled from an evil conscience, and our
bodies washed with pure water; let us hold fast the profession of our
faith without wavering, for he is faithful that promised, and let us
consider one another, to provoke unto love and to good works’ (Heb
10:22-24). Farewell.

FOOTNOTES:


1. How many thousands rush into the presence of God with unholy,
thoughtless familiarity, by repeating the form called the Lord’s
prayer. His infinite holiness should make us tremblingly apply to his
throne of grace. In the name of the Redeemer, and in his mediation
alone, the sinner can find access, and be emboldened to draw nigh and
receive grace to help in our everyday time of need.—Ed.

2. ‘Though the phrase, “throne of grace,” be only once named in the
Bible, yet the thing signified is so savoury, significant, and
suitable, that this form of speaking is become famous among Christians,
and will be used to the end of time.’—Traill.—Ed.

3. This is an allusion to Jeremiah 18:1-10 the potter and his wheel,
upon which he forms his vessels of clay to honour or to dishonour as he
pleaseth. So God worketh all things according to his will, all tending
to the good of his church, because his resting-place is the
mercy-seat.—Ed.

4. Quoted from the Genevan or puritan version.—Ed.

5. ‘Grace was poured so plentifully from heaven, that it did not only
countervail sin, but above measure passeth it.’ Note to the Genevan
Bible.—Ed.

6. Not by the person or body, but mentally. It matters little whether
the body is sitting, kneeling, or standing; riding, walking, or lying
down; the throne of grace is equally accessible, if the spirit is
prostrate before it—the spontaneous effusions of the soul in sighs or
groans, or joyful exclamations, or the pouring forth of heart-felt
words; but all must be under a sense of the mediation of Jesus.—Ed.

7. Smutches or smudges. ‘And with a kind of amber smirch my
face.’—Shakespeare.—Ed.

8. ‘In all our distresses, infirmities, and darkness in this world, we
should get up to that mountain of myrrh and hill of frankincense,
Canticles 4:6;—the passion of Christ, which was bitter like myrrh; and
to the intercession of Christ, which is sweet like incense.’—Dr.
Bates.—Ed.

9. How dreadful for a sinner to enter upon a way, expecting it to be a
living way to life and happiness, and find it the dead way to death and
eternal destruction. O my soul, try thy way, and, by the assistance of
the Holy Spirit, ascertain whether it is the living way to everlasting
life, or the dead way to eternal misery.—Ed.

10. Such was the opinion of naturalists in the olden time, Bartolomeus,
on the properties of things, thus speaks of goats’ blood—‘The goat’s
hot blood neshethe (softeneth) and carveth the hard ardamant stone,
that neither fire nor iron may overcome.’ Book 18 cap. 60.—Ed.

11. What laid the cornerstone of this throne, but grace? What brings in
the inhabitants, preserves them, perfects them, but grace?—Traill.

   ‘Grace all the work shall crown,
        Thro’ everlasting days;
    It lays in heaven the topmost stone,
        And well deserves the praise.’—Rippon.

12. Perfectly impressed upon their memories.—Ed.

13. From the Genevan version.—Ed.

14. Bunyan here refers to the marginal note in the Genevan bible,
Exodus 30. The high priest’s washing ‘signifying that he that cometh to
God must be washed from all sin and corruption.’—Ed.

15. This sea was full of pure water, a figure of the word, without
mixture of men’s inventions. See the typical meaning of the molten sea
and the laver, fully explained and illustrated by Bunyan, in Solomon’s
Temple Spiritualized of this edition.—Ed.

16. Our first lesson is of sin, righteousness, and judgment; second,
Christ’s obedience unto death for our salvation; third, Christ ascended
to God’s right hand, the Mediator and Advocate. Thus the bitter comes
before the sweet, to make the sweet the sweeter.—Ed.

17. Alluding to these destructive operations of nature, the whirlwind
and the whirlpool, the first whirling fancies that Christ saves from
the punishment, and not from the power of sin, takes them from the
gospel hope, and the second receives them into the vortex of misery. O
my soul, be watchful unto prayer at a throne of grace, for who can
withstand the whirlpool if once within its influence?—Ed.

18. To see the fulness and freeness of the treasures of grace in
Christ—to see that we must partake of it or perish—to be looking unto
Jesus the author and finisher of our faith, are indeed powerful
incentives to keep us near the throne of grace.—Ed.

19. Probably a frightful military saying heard by Bunyan, when serving
in the debauched army of Charles I, from some of Prince Rupert’s
cavaliers.—Ed.

20. How much this paragraph reminds us of the experience of poor
Christian in his fearful battle with the fiend! ‘In this combat no man
can imagine, unless he had seen and heard as I did, what yelling and
hideous roaring Apollyon made all the time of the fight—he spake like a
dragon; and, on the other side, what sighs and groans burst from
Christian’s heart. I never saw him, all the while, give so much as one
pleasant look, till he perceived he had wounded Apollyon with his
two-edged sword; then, indeed, he did smile and look upward; but it was
the dreadfullest fight that ever I saw.’—Ed.

21. ‘Spaked’; marked with small spots.—Ed.

22. Instituted, inducted, or installed.—Ed.

23. Exposed to violence—blindfolded or hoodwinked.—Ed.

24. Protestants can have little idea of the idolatry used in the Church
of Rome. Something may be gathered from the following directions, given
in a very beautiful office for Good Friday, corrected by royal
authority, in conformity with the breviary and missal of our holy
father Pope Urban VIII, printed at Paris by Posset:—

‘The priest having retired a little behind the altar, the deacon takes
the cross (a plain wooden cross without the figure), covered with a
veil, and gives it to the priest, who turns to the people and shows the
top of the cross, before which they all prostrate themselves and kiss
the ground, singing Ecce lignum crucis. He then removes the veil from
the right limb of the cross, and lifts it up, singing, still louder,
Behold the wood of the cross; again the people prostrate themselves.
The priest then comes to the middle of the altar, and taking off the
veil, exhibits the wooden cross to be adored; then setting it down, he
goes on his knees, and rising, takes off his shoes and approaches the
cross to worship it, making three genuflections, and kisses it. All the
clergy who are present take off their shoes, prostrate themselves,
worship and kiss the cross in the order of their dignity. All the
officers of the church, and all the people, follow in the same manner
to adore it, while solemn music and chanting attends and completes the
ceremony.’ Thus a wooden board, made into the shape of a cross by some
joiner, receives Divine honours. Talk not of heathen idols. Who can
wonder that honest John Bunyan felt indignation, and exclaimed, ‘O
idolatry! O blasphemy!’—Ed.

25. An extraneous taste that leaves a sting behind, as, ‘She had a
tongue with a tang.’ ‘The wine has a tang of the cask.’—Ed.

26. This use of the word ‘resent’ has been long obsolete; it expressed
a deep sense or strong perception of good as well as evil; in this
place it means, ‘proved to have been satisfactory or gratifying.’—Ed.

27. How sublime is the Christian system, in its adaptation to all God’s
intelligent creatures! So lovely in its simplicity, that the child—nay,
even the poor Bushman of Africa, or the half-idiot native of New South
Wales—is able readily to comprehend how God, for Christ’s sake, can
blot out all iniquities and transgressions; while the noblest intellect
admires and adores its vast and extensive ramifications of mercies.
Blessings numerous and unbounded are developed, reaching, in their
ultimate effects, far beyond the utmost stretch of human perception,
even when the most brilliant imagination is enlightened and sanctified
by the Holy Ghost. The intentions of mercy commence in the purposes of
God before the creation—are infinite in extent—and eternal in duration.
How is Divine wisdom and mercy thus displayed in the adaptation of the
gospel to the personal inquiry and reception of every individual of the
human race!—Ed.

28. The beginning, increase, and perfection of life eternal, consists
in holy knowledge; that God and Christ are of the same nature, equal in
power and glory. As Christ is the most excellent object, therefore the
knowledge of Christ is, and must be the most excellent knowledge; not
only all the excellencies of the creatures are found in him, but all
excellencies, yea, the fulness of the Godhead, dwells in him bodily.
All learning, in comparison of the knowledge of Christ, is the most
contemptible ignorance. He is the wisdom of God, and our highest wisdom
will be, with holy Paul, to part with whatever is most dear and
precious to us, that we may win Christ, receiving him as he is revealed
in the word of truth.—Mason.

29. Power of exercising affection and feeling.—Ed.

30. Bunyan’s daughter, Mary, was blind, and thus became an object of
his tenderest solicitude. When he was sent to prison for preaching, he
felt for her far more than for all other worldly objects. ‘My poor
blind child. O the thoughts of the hardship she might go under would
break my heart to pieces.’—Grace Abounding, No. 320 and 329.—Ed.

31. It is a stupendous and unspeakably blessed privilege that Christ
and believers are one flesh. Husband and wife, soul and body, are not
so closely united as Christ and believers are to each other. He has
carried their sorrows, borne their punishment, and procured complete
redemption for them. And eternal blessings on him! he now ever liveth
in heaven to act and intercede for them. He there exercises a tender
and compassionate spirit towards his suffering children and servants
here on earth. His love and pity to every individual of his church,
infinitely exceeds that of the most affectionate parent towards their
offspring. Our extremity is his opportunity—he is touched with the
feeling of our infirmities, will give consolation under, sanctify, and
at length deliver the godly out of all temptations and
afflictions.—Mason.

32. As this is Satan’s temptation in the time of poverty, so the time
of prosperity is equally dangerous—the love of gain, when it possesses
the soul, is insatiable. Satan whispers into the ear, and the heart too
readily entertains the wicked thought—‘Get money; if you cannot do it
honestly, still get money.’ The most contemptible meannesses have been
practised by the wealthy. O beware of that ruinous idolatry,
covetousness.—Ed.

33. Query, is this that part of a Christian’s experience referred to in
the Pilgrim’s Progress, the second part of the Valley of the Shadow of
Death?—Ed.

34. No man could speak more experimentally on the pain inflicted by
slander, although utterly unfounded, than John Bunyan. So eminent a man
became a mark for Satan and his emissaries to shoot at. He was charged
with witchcraft, called a highwayman, and every slander that malice
could invent was heaped upon him. His remedy, his consolation, was the
throne of grace—a specific that never did, nor ever will fail.—Ed.

35. The late Rev. John Newton, who lived to a good old age, in his
latter days used to tell his friends—‘I am like a parcel, packed up and
directed, only waiting the carrier to take me to my destination’;
blessed tranquility under such solemn circumstances.—Ed.

36. This is illustrated by the account of Hopeful’s experience in the
Pilgrim’s Progress; he says, ‘If I look narrowly into the best of what
I do now, I still see sin, new sin, mixing itself with the best of that
I do; so that now I am forced to conclude, that, notwithstanding my
former fond conceits of myself and duties, I have committed sin enough
IN ONE DUTY to send me to hell, though my former life had been
faultless.’—Ed.

37. Grace, mercy, peace, justification, sanctification, and
glorification, all flow from Christ the propitiatory sacrifice, in
whom, as his beloved, the Father accepts us graciously, and loves us
freely.—Mason.

38. Spiritual strength, like bodily food, must be renewed day by day.
The necessity of daily food for our bodies should remind us of that
bread that cometh down from heaven, and that water of life which, as a
river, maketh glad the city of our God. ‘As oft as ye do this,’ eat and
drink, ‘ye do show the Lord’s death.’ O that such a recollection may
have an abiding influence upon our souls!—Ed.

39. In those days travellers did well to advance as far in a day as we
now do in an hour. To make a country tour, required then the same
precautions, as to supplies, as it now does to make the grand tour of
Europe. To have carried coin would have been a great encumbrance, as
well as risk from robbers. How accurately Bunyan knew the mode used in
such cases to secure supplies, and with what beautiful simplicity it is
spiritualized.—Ed.

40. How truly and solemnly is the downward road of a sinner here
portrayed. 1. Drawn aside by lust. 2. A lie to conceal his wicked
folly. 3. Intoxication, to drown his convictions and harden his
conscience. 4. The consequent ruin of his worldly prospects; and, 5. A
vain effort by fraud to keep up his credit!!!—Ed.

41. It was in Bunyan’s time the universally received opinion that Satan
appeared in the shape of animals to allure poor wretches into
sin—Shakespeare, Judge Hale, Cotton Mather, Baxter, with all our
eminent men, believed in these supernatural appearances.—Ed.



THE ACCEPTABLE SACRIFICE;

OR,

THE EXCELLENCY OF A BROKEN HEART:

SHOWING THE NATURE, SIGNS, AND PROPER EFFECTS OF A CONTRITE SPIRIT.

BEING THE LAST WORKS OF THAT EMINENT PREACHER AND FAITHFUL MINISTER OF
JESUS CHRIST, MR. JOHN BUNYAN, OF BEDFORD.

WITH A PREFACE PREFIXED THEREUNTO BY AN EMINENT MINISTER OF THE GOSPEL
IN LONDON.


London: Sold by George Larkin, at the Two Swans without Bishopgates,
1692.

ADVERTISEMENT BY THE EDITOR.


The very excellent preface to this treatise, written by George Cokayn,
will inform the reader of the melancholy circumstances under which it
was published, and of the author’s intention, and mode of treatment.
Very little more need be said, by way of introducing to our readers
this new edition of Bunyan’s Excellency of a Broken Heart. George
Cokayn was a gospel minister in London, who became eventually connected
with the Independent denomination. He was a learned man—brought up at
the university—had preached before the House of Commons—was chaplain to
that eminent statesman and historian, Whitelocke—was rector of St.
Pancras, Soper Lane—remarkable for the consistency of his conduct and
piety of his life—but as he dared not to violate his conscience, by
conformity to ceremonies or creeds which he deemed antichristian, he
suffered under persecution, and, with upwards of two thousand godly
ministers, was ejected from his living, and thrown upon the care of
Divine Providence for daily food. The law ordered him to be silent, and
not to set forth the glories of his Saviour; but his heavenly Father
had ordained him to preach. There was no hesitation as to whom he would
obey. At the risk of imprisonment, transportation, and death, he
preached; and God honoured his ministry, and he became the founder of a
flourishing church in Hare Court, London. His preface bears the date of
September, 1688; and, at a good old age, he followed Bunyan to the
celestial city, in 1689. It is painful to find the author’s Baptist
friends keeping aloof because of his liberal sentiments; but it is
delightful to witness the hearty affection with which an Independent
minister recommends the work of a Baptist; and truly refreshing to hear
so learned a man commending most earnestly the work of a poor,
unlettered, but gigantic brother in the ministry. Surely there is water
enough connected with that controversy to quench any unholy fire that
differences of opinion might ignite. George Cokayn appears to have
possessed much a kindred spirit with John Bunyan. Some of his
expressions are remarkably Bunyanish. Thus, when speaking of the
jailor, ‘who was a most barbarous, hard-hearted wretch; yet, when God
came to deal with him, he was soon tamed, and his heart became
exceeding soft and tender.’ And when alluding to the Lord’s voice, in
softening the sinner’s heart, he says: ‘This is a glorious work indeed,
that hearts of stone should be dissolved and melted into waters of
godly sorrow, working repentance.’

The subject of a broken heart is one of vital importance, because it is
essential to salvation. The heart, by nature, is hard, and cannot, and
will not break itself. Angels have no power to perform this miracle of
mercy and of justice. It is the work of the Holy Spirit in the NEW
BIRTH. Some have supposed that God always prepares the heart for this
solemn, this important change, by a stroke of his providence; but it is
not so. Who dares limit the Almighty? He takes his own way with the
sinner—one by a whisper, another by a hurricane. Some are first alarmed
by the preaching of the Word—many by conversation with a pious friend
or neighbour; some by strokes of Providence—but all are led to a
prayerful searching of the holy oracles, until there, by the
enlightening influence of the Spirit, they find consolation. The great
question is, not as to the means, but the fact—Have I been born again?
Have I been grafted into Christ? Do I bring forth the fruits of
godliness in mourning over my sins, and, in good words and works, am I
a living epistle known and read of all—men, angels, devils—and of the
Omniscient God? These are the all-important inquiries which, I trust,
will deeply influence every reader. Let two of Bunyan’s remarks make an
indelible impression on every mind: ‘God will break ALL hearts for sin,
either here to repentance and happiness, or in the world to come to
condemnation and misery.’ ‘Consider thou must die but once; I mean but
once as to this world, for if thou, when thou goest hence, dost not die
well, thou canst not come back again and die better.’ May our spirits
be baptized into these solemn truths, and our broken hearts be an
acceptable sacrifice to God.

GEO. OFFOR.

A PREFACE TO THE READER.


The author of the ensuing discourse—now with God, reaping the fruit of
all his labour, diligence, and success, in his Master’s service—did
experience in himself, through the grace of God, the nature,
excellency, and comfort of a truly broken and contrite spirit. So that
what is here written is but a transcript out of his own heart: for
God—who had much work for him to do—was still hewing and hammering him
by his Word, and sometimes also by more than ordinary temptations and
desertions. The design, and also the issue thereof, through God’s
goodness, was the humbling and keeping of him low in his own eyes. The
truth is, as himself sometimes acknowledged, he always needed the thorn
in the flesh, and God in mercy sent it him, lest, under his
extraordinary circumstances, he should be exalted about measure; which
perhaps was the evil that did more easily beset him than any other. But
the Lord was pleased to overrule it, to work for his good, and to keep
him in that broken frame which is so acceptable unto him, and
concerning which it is said, that ‘He healeth the broken in heart, and
bindeth up their wounds’ (Psa 147:3). And, indeed, it is a most
necessary qualification that should always be found in the disciples of
Christ, who are most eminent, and as stars of the first magnitude in
the firmament of the church. Disciples, in the highest form of
profession, need to be thus qualified in the exercise of every grace,
and the performance of every duty. It is that which God doth
principally and more especially look after, in all our approaches and
accesses to him. It is to him that God will look, and with him God will
dwell, who is poor, and of a contrite spirit (Isa 57:15, 66:2). And the
reason why God will manifest so much respect to one so qualified, is
because he carries it so becomingly towards him. He comes and lies at
his feet, and discovers a quickness of sense, and apprehensiveness of
whatever may be dishonourable and distasteful to God (Psa 38:4). And if
the Lord doth at any time but shake his rod over him, he comes
trembling, and kisses the rod, and says, ‘It is the Lord; let him do
what seemeth him good’ (1 Sam 3:18). He is sensible he hath sinned and
gone astray like a lost sheep, and, therefore, will justify God in his
severest proceedings against him. This broken heart is also a pliable
and flexible heart, and prepared to receive whatsoever impressions God
shall make upon it, and is ready to be moulded into any frame that
shall best please the Lord. He says, with Samuel, ‘Speak, Lord, for thy
servant heareth’ (1 Sam 3:10). And with David, ‘When thou saidst, Seek
ye my face; my heart said unto thee, Thy face, Lord, will I seek’ (Psa
27:8). And so with Paul, who tremblingly said, ‘Lord, what wilt thou
have me to do?’ (Acts 9:6).

Now, therefore, surely such a heart as this is must needs be very
delightful to God. He says to us, ‘My son, give me thine heart’ (Prov
23:26). But, doubtless, he means there a broken heart: an unbroken
heart we may keep to ourselves; it is the broken heart which God will
have us to give to him; for, indeed, it is all the amends that the best
of us are capable of making, for all the injury we have done to God in
sinning against him. We are not able to give better satisfaction for
breaking God’s laws, than by breaking our own hearts; this is all that
we can do of that kind; for the blood of Christ only must give the due
and full satisfaction to the justice of God for what provocations we
are at any time guilty of; but all that we can do is to accompany the
acknowledgments we make of miscarriages with a broken and contrite
spirit. Therefore we find, that when David had committed those two foul
sins of adultery and murder, against God, he saw that all his
sacrifices signified nothing to the expiating of his guilt; therefore
he brings to God a broken heart, which carried in it the best
expression of indignation against himself, as of the highest respect he
could show to God (2 Cor 7:11).

The day in which we live, and the present circumstances which the
people of God and these nations are under, do loudly proclaim a very
great necessity of being in this broken and tender frame; for who can
foresee what will be the issue of these violent fermentations that are
amongst us? Who knows what will become of the ark of God? Therefore it
is a seasonable duty with old Eli to sit trembling for it. Do we not
also hear the sound of the trumpet, the alarm of wars; and ought we
not, with the prophet, to cry out, ‘My bowels, my bowels! I am pained
at my very heart; my heart maketh a noise in me, I cannot hold my
peace,’ &c. (Jer 4:19). Thus was that holy man affected with the
consideration of what might befall Jerusalem, the temple and ordinances
of God, &c., as the consequence of the present dark dispensations they
were under. Will not a humble posture best become us when we have
humbling providences in prospect? Mercy and judgment seem to be
struggling in the same womb of providence; and which will come first
out we know not; but neither of them can we comfortably meet, but with
a broken and a contrite spirit. If judgment comes, Josiah’s posture of
tenderness will be the best we can be found in; and also to say, with
David, ‘My flesh trembleth for fear of thee, and I am afraid of thy
judgments’ (Psa 119:120). It is very sad when God smites, and we are
not grieved; which the prophet complains of, ‘Thou hast stricken them,
but they have not grieved,’ &c. ‘They have made their faces harder than
a rock, they have refused to return’ (Jer 5:3).

But such as know the power of his anger will have a deep awe of God
upon their hearts, and, observing him in all his motions, will have the
greatest apprehensions of his displeasure. So that when he is coming
forth in any terrible dispensation, they will, according to their duty,
prepare to meet him with a humble and broken heart. But if he should
appear to us in his goodness, and farther lengthen out the day of our
peace and liberty, yet still the contrite frame will be most
seasonable; then will be a proper time, with Job, to abhor ourselves in
dust and ashes, and to say, with David, ‘Who am I that thou hast
brought me hitherto’! (Job 42:6; 2 Sam 7:18).

But we must still know that this broken tender heart is not a plant
that grows in our own soil, but is the peculiar gift of God himself. He
that made the heart must break the heart. We may be under
heart-breaking providences, and yet the heart remain altogether
unbroken; as it was with Pharaoh, whose heart, though it was under the
hammers of ten terrible judgments, immediately succeeding one another,
yet continued hardened against God. The heart of man is harder than
hardness itself, till God softeneth and breaks it. Men move not, they
relent not, let God thunder never so terribly; let God, in the greatest
earnest, cast abroad his firebrands, arrows, and death, in the most
dreadful representations of wrath and judgment, yet still man trembles
not, nor is any more astonished than if in all this God were but in
jest, till he comes and falls to work with him, and forces him to cry
out, What have I done? What shall I do?

Therefore let us have recourse to him, who, as he gives the new heart,
so also therewith the broken heart. And let men’s hearts be never so
hard, if God comes once to deal effectually with them, they shall
become mollified and tender; as it was with those hardened Jews who, by
wicked and cruel hands, murdered the Lord of life: though they stouted
it out a great while, yet how suddenly, when God brought them under the
hammer of his Word and Spirit, in Peter’s powerful ministry, were they
broken, and, being pricked in their hearts, cried out, ‘Men and
brethren, what shall we do?’ (Acts 2:37).

And the like instance we have in the jailor, who was a most barbarous,
hard-hearted wretch; yet, when God came to deal with him, he was soon
tamed, and his heart became exceeding soft and tender (Acts 16:29,30).

Men may speak long enough, and the heart not at all be moved; but ‘The
voice of the Lord is powerful, the voice of the Lord is full of
majesty,’ and breaketh the rocks and cedars (Psa 29:4). He turns ‘the
rock into a standing water, the flint into a fountain of waters’ (Psa
114:8). And this is a glorious work indeed, that hearts of stone should
be dissolved and melted into waters of godly sorrow, working repentance
not to be repented of (2 Cor 7:10).

When God speaks effectually the stoutest heart must melt and yield.
Wait upon God, then, for the softening thy heart, and avoid whatsoever
may be a means of hardening it; as the apostle cautions the Hebrews,
‘Take heed,—lest any of you be hardened through the deceitfulness of
sin’ (Heb 3:13).

Sin is deceitful, and will harden all those that indulge it. The more
tender any man is to his lust, the more will he be hardened by it.
There is a native hardness in every man’s heart; and though it may be
softened by gospel means, yet if those means be afterwards neglected,
the heart will fall to its native hardness again: as it is with the wax
and the clay. Therefore, how much doth it behove us to keep close to
God, in the use of all gospel-means, whereby our hearts being once
softened, may be always kept so; which is best done by repeating the
use of those means which were at first blessed for the softening of
them.

The following treatise may be of great use to the people of God—through
his blessing accompanying it—to keep their hearts tender and broken,
when so many, after their hardness and impenitent heart, are treasuring
up wrath against the day of wrath (Rom 2:5).

O let none who peruse this book herd with that generation of hardened
ones, but be a companion of all those that mourn in Zion and whose
hearts are broken for their own, the church’s, and the nation’s
provocations; who, indeed, are the only likely ones that will stand in
the gap to divert judgments. When Shishak, king of Egypt, with a great
host, came up against Judah, and having taken their frontier fenced
cities, they sat down before Jerusalem, which put them all under a
great consternation; but the king and princes upon this humbled
themselves; the Lord sends a gracious message to them by Shemaiah the
prophet, the import whereof was, That because they humbled themselves,
the Lord would not destroy them, nor pour out his wrath upon them, by
the hand of Shishak (2 Chron 12:5-7).

The greater the party is of mourning Christians, the more hope we have
that the storm impending may be blown over, and the blessings enjoyed
may yet be continued. As long as there is a sighing party we may hope
to be yet preserved; at least, such will have the mark set upon
themselves which shall distinguish them from those whom the
slaughtermen shall receive commission to destroy (Eze 9:4-6).

But I shall not further enlarge the porch, as designing to make way for
the reader’s entrance into the house, where I doubt not but he will be
pleased with the furniture and provision he finds in it. And I shall
only further assure him, that this whole book was not only prepared
for, but also put into, the press by the author himself, whom the Lord
was pleased to remove—to the great loss and unexpressible grief of many
precious souls—before the sheets could be all wrought off.

And now, as I hinted in the beginning, that what was transcribed out of
the author’s heart into the book, may be transcribed out of the book
into the hearts of all who shall peruse it, is the desire and prayer of

A lover and honourer of all saints as such,

George Cokayn September 21, 1688

THE ACCEPTABLE SACRIFICE;

OR,

THE EXCELLENCY OF A BROKEN HEART.


‘THE SACRIFICES OF GOD ARE A BROKEN SPIRIT: A BROKEN AND A CONTRITE
HEART, O GOD, THOU WILT NOT DESPISE.’—Psalm 51:17

This psalm is David’s penitential psalm. It may be fitly so called,
because it is a psalm by which is manifest the unfeigned sorrow which
he had for his horrible sin, in defiling of Bathsheba, and slaying
Uriah her husband; a relation at large of which you have in the 11th
and 12th of the Second of Samuel. Many workings of heart, as this psalm
showeth, this poor man had, so soon as conviction did fall upon his
spirit. One while he cries for mercy, then he confesses his heinous
offences, then he bewails the depravity of his nature; sometimes he
cries out to be washed and sanctified, and then again he is afraid that
God will cast him away from his presence, and take his Holy Spirit
utterly from him. And thus he goes on till he comes to the text, and
there he stayeth his mind, finding in himself that heart and spirit
which God did not dislike; ‘The sacrifices of God,’ says he, ‘are a
broken spirit’; as if he should say, I thank God I have that. ‘A broken
and a contrite heart,’ says he, ‘O God, thou wilt not despise’; as if
he should say, I thank God I have that.

[I. THE TEXT OPENED IN THE MANY WORKINGS OF THE HEART.]


The words consist of two parts. FIRST. An assertion. SECOND. A
demonstration of that assertion. The assertion is this, ‘The sacrifices
of God are a broken spirit.’ The demonstration is this, ‘Because a
broken and a contrite heart God will not despise.’

In the assertion we have two things present themselves to our
consideration. First. That a broken spirit is to God a sacrifice.
Second. That it is to God, as that which answereth to, or goeth beyond,
all sacrifices. ‘The sacrifices of God are a broken spirit.’

The demonstration of this is plain: for that heart God will not despise
it. ‘A broken and a contrite heart, O God, thou wilt not despise.’
Whence I draw this conclusion: That a spirit rightly broken, a heart
truly contrite, is to God an excellent thing. That is, a thing that
goeth beyond all external duties whatever; for that is intended by this
saying, The sacrifices, because it answereth to all sacrifices which we
can offer to God; yea it serveth in the room of all: all our sacrifices
without this are nothing; this alone is all.

There are four things that are very acceptable to God. The

First is The sacrifice of the body of Christ for our sins. Of this you
read (Heb 10) for there you have it preferred to all burnt-offerings
and sacrifices; it is this that pleaseth God; it is this that
sanctifieth, and so setteth the people acceptable in the sight of God.

Second. Unfeigned love to God is counted better than all sacrifices, or
external parts of worship. ‘And to love him [the Lord thy God] with all
the heart, and with all the understanding, and with all the soul, and
with all the strength, and to love his neighbour as himself, is more
than all whole burnt-offerings and sacrifices’ (Mark 12:33).

Third. To walk holily and humbly, and obediently, towards and before
God, is another. Hath the Lord as great delight in burnt-offerings and
sacrifices, as in obeying the voice of the Lord?—‘Behold, to obey is
better than sacrifice; and to hearken than the fat of rams’ (Micah
6:6-8; 1 Sam 15:22).

Fourth. And this in our text is the fourth: ‘The sacrifices of God are
a broken spirit: a broken and a contrite heart, O God, thou wilt not
despise.’

But note by the way, that this broken, this broken and contrite heart,
is thus excellent only to God: ‘O God,’ saith he, ‘THOU wilt not
despise it.’ By which is implied, the world have not this esteem or
respect for such a heart, or for one that is of a broken and a contrite
spirit. No, no, a man, a woman, that is blessed with a broken heart, is
so far off from getting by that esteem with the world, that they are
but burdens and trouble houses wherever they are or go. Such people
carry with them molestation and disquietment: they are in carnal
families as David was to the king of Gath, troublers of the house (1
Sam 21).

Their sighs, their tears, their day and night groans, their cries and
prayers, and solitary carriages, put all the carnal family out of
order.[1] Hence you have them brow-beaten by some, contemned by others,
yea, and their company fled from and deserted by others. But mark the
text, ‘A broken and a contrite heart, O God, thou wilt not despise,’
but rather accept; for not to despise is with God to esteem and set a
high price upon.

[II. THE DOCTRINE, ASSERTION, DEMONSTRATION, AND CONCLUSION, THAT A
BROKEN AND TRULY CONTRITE HEART IS AN EXCELLENT HEART.]


But we will demonstrate by several particulars, that a broken spirit, a
spirit RIGHTLY broken, an heart TRULY contrite, is to God an excellent
thing.

First. This is evident from the comparison, ‘Thou desirest not
sacrifice, else would I give it, thou delightest not in burnt-offering.
The sacrifices of God are a broken spirit,’ &c. Mark, he rejecteth
sacrifices, offerings and sacrifices: that is, all Levitical ceremonies
under the law, and all external performances under the gospel; but
accepteth a broken heart. It is therefore manifest by this, were there
nothing else to be said, that proves, that a heart rightly broken, a
heart truly contrite, is to God an excellent thing; for as you see such
a heart is set before all sacrifice; and yet they were the ordinances
of God, and things that he commanded; but lo, a broken spirit is above
them all, a contrite heart goes beyond them, yea, beyond them when put
all together. Thou wilt not have the one, thou wilt not despise the
other. O brethren, a broken and a contrite heart is an excellent thing.
Have I said a broken heart, a broken and a contrite heart is esteemed
above all sacrifices; I will add,

Second. It is of greater esteem with God than is either heaven or
earth; and that is more than to be set before external duties. ‘Thus
saith the Lord, The heaven is my throne, and the earth is my footstool,
where is the house that ye build unto me? and where is the place of my
rest? For all those things hath mine hand made, and all those things
have been, saith the Lord: but to this man will I look, even to him
that is poor and of a contrite spirit, and trembleth at my word’ (Isa
66:1,2). Mark, God saith, he hath made all these things, but he doth
not say, that he will look to them, that is, take complacency and
delight in them; no, there is that wanting in all that he hath made
that should take up and delight his heart. But now, let a
broken-hearted sinner come before him; yea, he ranges the world
throughout to find out such an one, and having found him, ‘To this
man,’ saith he, ‘will I look.’ I say again, that such a man to him is
of more value than is either heaven or earth; ‘They,’ saith he, ‘shall
wax old’; ‘they shall perish’ and vanish away; but this man he
continues: he, as is presented to us in another place, under another
character, ‘he shall abide for ever’ (Heb 1:10-12; 1 John 2:17).

‘To this man will I look,’ with this man will I be delighted; for so to
look doth sometimes signify. ‘Thou hast ravished my heart, my sister,
my spouse,’ saith Christ to his humble-hearted, ‘thou hast ravished my
heart with one of thine eyes’ (Cant 4:9). While it is as a conduit to
let the rivers out of thy broken heart. I am taken, saith he, ‘with one
chain of thy neck’ (Can 4:9). Here you see he looks and is ravished, he
looks and is taken, as it saith in another place, ‘The king is held in
the galleries’; that is, is taken with his beloved, with the dove’s
eyes of his beloved, with the contrite spirit of his people (Cant 7:5,
1:15). But it is not thus reported of him with respect to heaven or
earth: them he sets more lightly by, them he ‘reserves unto fire
against the day of judgment and perdition of ungodly men’ (2 Peter
3:7), but the broken in heart are his beloved, his jewels.

Wherefore, what I have said as to this must go for the truth of God, to
wit, That a broken-hearted sinner, a sinner with a contrite spirit, is
of more esteem with God than is either heaven or earth. He saith he
hath made them, but he doth not say he will look to them. He saith they
are his throne and footstool, but he doth not say they have taken or
ravished his heart. No, it is those that are of a contrite spirit do
this. But there is yet more in the words, ‘To this man will I look’:
that is, For this man will I care, about this man will I camp, I will
put this man under my protection; for so to look to one doth sometimes
signify; and I take the meaning in this place to be such (Prov 27:23;
Jer 39:12, 40:4). ‘The Lord upholdeth all that fall, and raiseth up all
those that be bowed down’ (Psa 145:14). And the broken-hearted are of
this number; wherefore he careth for, campeth about, and hath set his
eyes upon such an one for good. This, therefore, is a second
demonstration to prove, that the man that hath his spirit rightly
broken, his heart truly contrite, is of great esteem with God.

Third. Yet further, God doth not only prefer such an one, as has been
said, before heaven and earth, but he loveth, he desireth to have that
man for an intimate, for a companion; he must dwell; he must cohabit
with him that is of a broken heart, with such as are of a contrite
spirit. ‘For thus saith the high and lofty One that inhabiteth
eternity, whose name is Holy, I will dwell in the high and holy place,
with him also that is of a contrite and humble spirit’ &c. (Isa 57:15).

Behold here both the majesty and condescension of the high and lofty
One; his majesty, in that he is high, and the inhabiter of eternity; ‘I
am the high and lofty One,’ saith he, ‘I inhabit eternity.’ Verily this
consideration is enough to make the broken-hearted man creep into a
mouse-hole to hide himself from such a majesty! But behold his heart,
his condescending mind; I am for dwelling also with him that hath a
broken heart, with him that is of a contrite spirit; that is the man
that I would converse with, that is the man with whom I will cohabit;
that is, he, saith God, I will choose for my companion. For to desire
to dwell with one supposeth all these things; and verily, of all the
men in the world, none have acquaintance with God, none understand what
communion with him, and what his teachings mean, but such as are of a
broken and contrite heart. ‘He is nigh unto them that are of a broken
spirit’ (Psa 34:18). These are they intended in the 14th Psalm, where
it is said, ‘The Lord looked down from heaven,—to see if any did
understand and seek God’; that he might find some body in the world
with whom he might converse; for indeed there is none else that either
understand, or that can tend to hearken to him. God, as I may say, is
forced to break men’s hearts, before he can make them willing to cry to
him, or be willing that he should have any concerns with them; the rest
shut their eyes, stop their ears, withdraw their hearts, or say unto
God, Be gone (Job 21:14). But now the broken in heart can tend it; he
has leisure, yea, leisure, and will, and understanding, and all; and
therefore is a fit man to have to do with God. There is room also in
this man’s house, in this man’s heart, in this man’s spirit, for God to
dwell, for God to walk, for God to set up a kingdom.

Here, therefore, is suitableness. ‘Can two walk together,’ saith God,
‘except they be agreed?’ (Amos 3:3). The broken-hearted desireth God’s
company; when wilt thou come unto me? saith he. The broken-hearted
loveth to hear God speak and talk to him. Here is a suitableness. ‘Make
me,’ saith he, ‘to hear joy and gladness, that the bones which thou
hast broken may rejoice’ (Psa 51:8). But here lies the glory, in that
the high and lofty One, the God that inhabiteth eternity, and that was
a high and holy place for his habitation, should choose to dwell with,
and to be a companion of the broken in heart, and of them that are of a
contrite spirit. Yea, and here also is great comfort for such.

Fourth. God doth not only prefer such a heart before all sacrifices,
nor esteems such a man above heaven and earth; nor yet only desire to
be of his acquaintance, but he reserveth for him his chief comforts,
his heart-reviving and soul-cherishing cordials. ‘I dwell,’ saith he,
with such to revive them, and to support and comfort them, ‘to revive
the spirit of the humble, and to revive the heart of the contrite ones’
(Isa 57:15). The broken-hearted man is a fainting man; he has his
qualms, his sinking fits; he ofttimes dies away with pain and fear; he
must be stayed with flagons, and comforted with apples, or else he
cannot tell what to do: he pines, he pines away in his iniquity; nor
can any thing keep him alive and make him well but the comforts and
cordials of Almighty God (Exo 33:10,11). Wherefore with such an one God
will dwell, to revive the heart, to revive the spirit. ‘To revive the
spirit of the humble, and to revive the heart of the contrite ones.’

God has cordials, but they are to comfort them that are cast down (2
Cor 7:6); and such are the broken-hearted; as for them that are whole,
they need not the physician (Mark 2:17). They are the broken in spirit
that stand in need of cordials; physicians are men of no esteem but
with them that feel their sickness; and this is one reason why God is
so little accounted of in the world, even because they have not been
made sick by the wounding stroke of God. But now when a man is wounded,
has his bones broken, or is made sick, and laid at the grave’s mouth,
who is of that esteem with him as is an able physician? What is so much
desired as are the cordials, comforts, and suitable supplies of the
skilful physician in those matters. And thus it is with the
broken-hearted; he needs, and God has prepared for him plenty of the
comforts and cordials of heaven, to succour and relieve his sinking
soul.

Wherefore such a one lieth under all the promises that have succour in
them, and consolation for men, sick and desponding under the sense of
sin and the heavy wrath of God; and they, says God, shall be refreshed
and revived with them. Yea, they are designed for them; he hath
therefore broken their hearts, he hath therefore wounded their spirits,
that he might make them apt to relish his reviving cordials, that he
might minister to them his reviving comforts. For indeed, so soon as he
hath broken them, his bowels yearn, and his compassions roll up and
down within him, and will not suffer him to abide afflicting. Ephraim
was one of these; but so soon as God had smitten him, behold his heart,
how it works towards him. ‘Is Ephraim,’ saith he, ‘my dear son?’ that
is, he is so; ‘is he a pleasant child?’ that is, he is so; ‘for since I
spake against him, I do earnestly remember him still; therefore my
bowels are troubled for him; I will surely have mercy upon him, saith
the Lord’ (Jer 31:18-20). This therefore is another demonstration.

Fifth. As God prefers such a heart, and esteems the man that has it
above heaven and earth; as he covets intimacy with such an one, and
prepares for him his cordials; so when he sent his Son Jesus into the
world to be a Saviour, he gave him in special a charge to take care of
such; yea, that was one of the main reasons he sent him down from
heaven, anointed for his work on earth. ‘The Spirit of the Lord God is
upon me,’ saith he; ‘because he hath anointed me to preach the gospel
to the poor; he hath sent me to bind up the broken-hearted,’ &c. (Luke
4:18; Isa 61:1). Now that this is meant of Christ, is confirmed by his
own lips; for in the days of his flesh he takes this book in his hand,
when he was in the synagogue at Nazareth, and read this very place unto
the people; and then tells them that that very day that Scripture was
fulfilled in their ears (Luke 6:16-18).

But see, these are the souls whose welfare is contrived in the heavens.
God consulted their salvation, their deliverance, their health, before
his Son came down from thence. Doth not therefore this demonstrate,
that a broken-hearted man, that a man of a contrite spirit, is of great
esteem with God. I have often wondered at David that he should give
Joab and the men of war a charge, that they take heed that they carry
it tenderly to that young rebel Absalom his son (2 Sam 18:5). But that
God, the high God, the God against whom we have sinned, should, so soon
as he has smitten, give his Son a command, a charge, a commission to
take care of, to bind up and heal the broken in heart; this is that
which can never be sufficiently admired or wondered at by men or
angels.

And as this was his commission, so he acted; as is evidently set forth
by the parable of the man who fell among thieves. He went to him,
poured into his wounds wine and oil; he bound him up, took him, set him
upon his own beast, had him to an inn, gave the host a charge to look
well to him, with money in hand, and a promise at his return to
recompence him in what farther he should be expensive while he was
under his care (Luke 10:30-35). Behold, therefore, the care of God
which he has for the broken in heart; he has given a charge to Christ
his Son, to look well to them, and to bind up and heal their wounds.
Behold also the faithfulness of Christ, who doth not hide, but read
this commission as soon as he entereth upon his ministry, and also
falls into the practical part thereof. ‘He healeth the broken in heart,
and bindeth up their wounds’ (Psa 147:3).

And behold again into whose care a broken heart and a contrite spirit
hath put this poor creature; he is under the care of God, the care and
cure of Christ. If a man was sure that his disease had put him under
the special care of the king and the queen, yet could he not be sure of
life, he might die under their sovereign hands. Ay, but here is a man
in the favour of God, and under the hand of Christ to be healed; under
whose hand none yet ever died for want of skill and power in him to
save their life; wherefore this man must live; Christ has in commission
not only to bind up his wounds, but to heal him. He has of himself so
expounded it in reading his commission; wherefore he that has his heart
broken, and that is of a contrite spirit, must not only be taken in
hand, but healed; healed of his pain, grief, sorrow, sin, and fears of
death and hell-fire; wherefore he adds, that he must give unto such
‘beauty for ashes, the oil of joy for mourning, the garment of praise
for the spirit of heaviness,’ and must ‘comfort all that mourn’ (Isa
61:2,3). This, I say, he has in the commission, the broken-hearted are
put into his hand, and he has said himself he will heal him. Hence he
says of that same man, ‘I have seen his ways, and will heal him; I will
lead him also, and restore comforts unto him, and to his mourners;—and
I will heal him’ (Isa 57:18,19). And this is a fifth demonstration.

Sixth. As God prefers such a heart, and so esteems the man that has it;
as he desires his company, has provided for him his cordials, and given
a charge to Christ to heal him, so he has promised in conclusion to
save him. ‘He saveth such as be of a contrite spirit,’ or, as the
margin has it, that be ‘contrite of spirit’ (Psa 34:18).

And this is the conclusion of all; for to save a man is the end of all
special mercy. ‘He saveth such as be of a contrite spirit.’ To save, is
to forgive; for without forgiveness of sins we cannot be saved. To
save, is to preserve one in this miserable world, and to deliver one
from all those devils, temptations, snares, and destructions that
would, were we not kept, were we not preserved of God, destroy us body
and soul for ever. To save, is to bring a man body and soul to glory,
and to give him an eternal mansion house in heaven, that he may dwell
in the presence of this good God, and the Lord Jesus, and to sing to
them the songs of his redemption for ever and ever. This it is to be
saved; nor can any thing less than this complete the salvation of the
sinner. Now, this is to be the lot of him that is of a broken heart,
and the end that God will make with him that is of a contrite spirit.
‘He saveth such as be contrite of spirit.’ He saveth such! This is
excellent!

But, do the broken in spirit believe this? Can they imagine that this
is to be the end that God has designed them to, and that he intended to
make with them in the day in which he began to break their hearts? No,
no; they, alas! think quite the contrary. They are afraid that this is
but the beginning of death, and a token that they shall never see the
face of God with comfort, either in this world or that which is to
come. Hence they cry, ‘Cast me not away from thy presence’; or, Now I
am ‘free among the dead whom God remembers no more’ (Psa 51:11,
88:4,5). For indeed there goes to the breaking of the heart a visible
appearance of the wrath of God, and a home charge from heaven of the
guilt of sin to the conscience. This to reason is very dreadful; for it
cuts the soul down to the ground; ‘for a wounded spirit who [none] can
bear?’ (Prov 18:14).

It seems also now to this man, that this is but the beginning of hell;
but as it were the first step down to the pit; when, indeed, all these
are but the beginnings of love, and but that which makes way for life.
The Lord kills before he makes alive; he wounds before his hands make
whole. Yea, he does the one in order to, or because he would do the
other; he wounds, because his purpose is to heal; ‘he maketh sore, and
bindeth up; he woundeth, and his hands make whole’ (Deut 32:39; 1 Sam
2:6; Job 5:18). His design, I say, is the salvation of the soul. He
scourgeth, he breaketh the heart of every son whom he receiveth, and
woe be to him whose heart God breaketh not.

And thus have I proved what at first I asserted, namely, that a spirit
rightly broken, an heart truly contrite, is to God an excellent thing.
‘A broken and a contrite heart, O God, thou wilt not despise.’ For this
say I, First. This is evident; for that it is better than sacrifices,
than all sacrifice. Second. The man that has it is of more esteem with
God than heaven or earth. Third. God coveteth such a man for his
intimate and house companion. Fourth. He reserveth for them his
cordials and spiritual comforts. Fifth. He has given his Son a Charge,
a commandment to take care that the broken-hearted be healed; and he is
resolved to heal them. Sixth. And concluded, that the broken-hearted,
and they that are of a contrite spirit, shall be saved, that is,
possessed of the heavens.

[III. WHAT A BROKEN HEART, AND WHAT A CONTRITE SPIRIT IS.]


I come now in order to show you what a broken heart and what a contrite
spirit is. This must be done, because in the discovery of this lies
both the comfort of them that have it, and the conviction of them that
have it not. Now, that I may do this the better, I must propound and
speak to these four things. FIRST. I must show you what an one that
heart is that is not broken, that is not contrite. SECOND. I must show
you how, or with what the heart is broken and made contrite. THIRD.
Show you how, and what it is, when broken and made contrite. And,
FOURTH. I shall, last of all, give you some signs of a broken and
contrite heart.

FIRST. For the first of these, to wit, What an one that heart is, that
is not a broken, that is not a contrite heart.

First. The heart, before it is broken, is hard and stubborn, and
obstinate against God, and the salvation of the soul (Zech 7:12; Deut
2:30, 9:27).

Second. It is a heart full of evil imaginations and darkness (Gen
18:12; Rom 1:21).

Third. It is a heart deceitful and subject to be deceived, especially
about the things of an eternal concernment (Isa 44:20; Deut 11:16).

Fourth. It is a heart that rather gathereth iniquity and vanity to
itself than anything that is good for the soul (Psa 41:6, 94:11).

Fifth. It is an unbelieving heart, and one that will turn away from God
to sin (Heb 3:12; Deut 17:17).

Sixth. It is a heart not prepared for God, being uncircumcised, nor for
the reception of his holy word (2 Chron 12:14; Psa 78:8; Acts 7:51).

Seventh. It is a heart not single, but double; it will pretend to serve
God, but will withal lean to the devil and sin (Psa 12:2; Eze 33:31).

Eighth. It is a heart proud and stout: it loves not to be controlled,
though the controller be God himself (Psa 101:5; Prov 16:5; Mal 3:13).

Ninth. It is a heart that will give place to Satan, but will resist the
Holy Ghost (Acts 5:3, 7:51).

Tenth. In a word, ‘It is deceitful above all things, and desperately
wicked’; so wicked that none can know it (Jer 17:9).

That the heart before it is broken is such, and worse than I have
described it to be, is sufficiently seen by the whole course of the
world. Where is the man whose heart has not been broken, and whose
spirit is not contrite, that according to the Word of God deals
honestly with his own soul? It is one character of a right heart, that
it is sound in God’s statutes, and honest (Psa 119:18; Luke 8:15). Now,
an honest heart will not put off itself, nor be put off with that which
will not go for current money with the merchant; I mean, with that
which will not go for saving grace at the day of judgment. But alas!
alas! but few men, how honest soever they are to others, have honesty
towards themselves; though he is the worst of deceivers who deceiveth
his own soul, as James has it, about the things of his own soul
(1:22,26). But,

SECOND. I now come to show you with what and how the heart is broken,
and the spirit made contrite.

[First. With what the heart is broken, and the spirit made contrite.]

The instrument with which the heart is broken, and with which the
spirit is made contrite, is the Word. ‘Is not my word like as a fire,
saith the Lord; and like a hammer, that breaketh the rock in pieces?’
(Jer 23:29). The rock, in this text, is the heart, which in another
place is compared to an adamant, which adamant is harder than flint
(Zech 7:11,12; Eze 3:9). This rock, this adamant, this stony heart, is
broken and made contrite by the Word. But it only is so, when the Word
is as a fire, and as a hammer to break and melt it. And then, and then
only, it is as a fire, and a hammer to the heart to break it, when it
is managed by the arm of God. No man can break the heart with the Word;
no angel can break the heart with the Word; that is, if God forbears to
second it by mighty power from heaven. This made Balaam go without a
heart rightly broken, and truly contrite, though he was rebuked by an
angel; and the Pharisees die in their sins, though rebuked for them,
and admonished to turn from them, by the Saviour of the world.
Wherefore, though the Word is the instrument with which the heart is
broken, yet it is not broken with the Word, till that Word is managed
by the might and power of God.

This made the prophet Isaiah, after long preaching, cry out, that he
had laboured for nought, and in vain; and this made him cry to God, ‘to
rend the heavens and come down,’ that the mountains, or rocky hills, or
hearts, might be broken, and melt at his presence (Isa 44:4, 64:1,2).
For he found by experience, that as to this no effectual work could be
done, unless the Lord put to his hand. This also is often intimated in
the Scriptures, where it saith, when the preachers preached effectually
to the breaking of men’s hearts, ‘the Lord wrought with them;[2] the
hand of the Lord was with them,’ and the like (Mark 16:20; Acts 11:21).

Now when the hand of the Lord is with the Word, then it is mighty: it
is ‘mighty through God to the pulling down of strong holds’ (2 Cor
10:4). It is sharp, then, as a sword in the soul and spirit; it sticks
like an arrow in the hearts of sinners, to the causing of the people to
fall at his foot for mercy (Heb 4:12). Then it is, as was said afore,
as a fire and as a hammer to break this rock in pieces (Psa 110:3). And
hence the Word is made mention of under a double consideration. 1. As
it stands by itself. 2. As attended with power from heaven.

1. As it stands by itself, and is not seconded with saving operation
from heaven, it is called the Word only, the Word barely, or as if it
was only the word of men (1 Thess 1:5-7; 1 Cor 4:19,20; 1 Thess 2:13).
Because, then, it is only as managed by men, who are not able to make
it accomplish that work. The Word of God, when in a man’s hand only, is
like the father’s sword in the hand of the sucking child; which sword,
though never so well pointed, and though never so sharp on the edges,
is not now able to conquer a foe, and to make an enemy fall and cry out
for mercy, because it is but in the hand of the child. But now, let the
same sword be put into the hand of a skilful father—and God is both
skilful and able to manage his Word—and then the sinner, and then the
proud helpers too, are both made to stoop, and submit themselves;
wherefore, I say, though the Word be the instrument, yet of itself doth
do no saving good to the soul; the heart is not broken, nor the spirit
made contrite thereby; it only worketh death, and leaveth men in the
chains of their sins, still faster bound over to eternal condemnation
(2 Cor 2:15,16).

2. But when seconded by mighty power, then the same Word is as the
roaring of a lion, as the piercing of a sword, as a burning fire in the
bones, as thunder and as a hammer that dashes all to pieces (Jer 25:30;
Amos 1:2, 3:8; Acts 2:37; Jer 20:9; Psa 29:3-9). Wherefore, from hence
it is to be concluded, that whoever has heard the Word preached, and
has not heard the voice of the living God therein, has not as yet had
their hearts broken, nor their spirits made contrite for their sins.

[Second. How the heart is broken, and the spirit made contrite.]

And this leads me to the second thing, to wit, To show how the heart is
broken and the spirit made contrite by the Word, and verily it is when
the Word comes home with power. But yet this is but general; wherefore,
more particularly,

1. Then the Word works effectually to this purpose, when it findeth out
the sinner and his sin, and shall convince him that it has found him
out. Thus it was with our first father; when he had sinned, he sought
to hide himself from God; he gets among the trees of the garden, and
there he shrouds himself; but yet, not thinking himself secure, he
covers himself with fig-leaves; and now he lieth quiet. Now God shall
not find me, thinks he, nor know what I have done. But lo! by and by,
he ‘hears the voice of the Lord God walking in the garden.’ And now,
Adam, what do you mean to do? Why, as yet, he skulketh, and hides his
head, and seeks yet to lie undiscovered; but behold, the voice cries
out, ADAM! and now he begins to tremble. ‘Adam, where art thou?’ says
God; and now Adam is made to answer (Gen 3:7-11). But the voice of the
Lord God doth not leave him here: no, it now begins to search, and to
inquire after his doings, and to unravel what he had wrapt together and
covered, until it made him bare and naked in his own sight before the
face of God. Thus, therefore, doth the Word, when managed by the arm of
God. It findeth out, it singleth out the sinner; the sinner finds it
so; it finds out the sins of the sinner; it unravels his whole life, it
strips him and lays him naked in his own sight before the face of God;
neither can the sinner nor his wickedness be longer hid and covered;
and now begins the sinner to see what he never saw before.

2. Another instance for this is David, the man of our text. He sins, he
sins grossly, he sins and hides it; yea, and seeks to hide it from the
face of God and man. Well, Nathan is sent to preach a preaching to him,
and that in common, and that in special: in common, by a parable; in
special, by a particular application of it to him. While Nathan only
preached in common, or in general, David was fish-whole,[3] and stood
as right in his own eyes as if he had been as innocent and as harmless
as any man alive. But God had a love for David; and therefore commands
his servant Nathan to go home, not only to David’s ears, but to David’s
conscience. Well, David now must fall. Says Nathan, ‘Thou art the man’;
says David, ‘I have sinned,’ and then his heart was broken, and his
spirit made contrite; as this psalm and our text doth show (2 Sam
12:1-13).

3. A third instance is that of Saul; he had heard many a sermon, and
was become a great professor, yea, he was more zealous than were many
of his equals; but his heart was never broken, nor his spirit ever made
contrite, till he heard one preach from heaven, till he heard God, in
the Word of God, making inquiry after his sins: ‘Saul, Saul, why
persecutest thou me?’ says Jesus; and then he can stand no longer: for
then his heart brake, then he falls to the ground, then he trembles,
then he cries out, ‘Who art thou, Lord?’ and, ‘Lord, what wilt thou
have me to do?’ (Acts 9). Wherefore, as I said, Then the word works
effectually to this purpose, when it findeth out the sinner and his
sin, and also when it shall convince him that it has found him out.
Only I must join here a caution, for every operation of the Word upon
the conscience is not saving; nor doth all conviction end in the saving
conversion of the sinner. It is then only such an operation of the Word
that is intended, namely, that shows the sinner not only the evil of
his ways, but brings the heart unfeignedly over to God by Christ. And
this brings me to the third thing.

THIRD. I am therefore come to show you how and what the heart is when
broken and made contrite. And this I must do, by opening unto you the
two chief expressions in the text. First. What is meant by this word
broken. Second. What is meant by this word contrite.

First. For this word broken, Tindal renders it a troubled heart;[4] but
I think there is more in it. I take it, therefore, to be a heart
disabled, as to former actions, even as a man whose bones are broken is
disabled, as to his way of running, leaping, wrestling, or ought else,
which vainly he was wont to do; wherefore, that which was called a
broken heart in the text, he calls his broken bones, in verse the
eighth: ‘Cause me,’ saith he, ‘to hear joy and gladness, that the bones
which thou hast broken may rejoice’ (Psa 51:8). And why is the breaking
of the heart compared to the breaking of the bones? but because as when
the bones are broken, the outward man is disabled as to what it was
wont to do; so when the spirit is broken, the inward man is disabled as
to what vanity and folly it before delighted in; hence, feebleness is
joined with this brokenness of heart. ‘I am feeble,’ saith he, ‘and
sore broken’ (Psa 38:8). I have lost my strength and former vigour, as
to vain and sinful courses.

This, then, it is to have the heart broken; namely, to have it lamed,
disabled, and taken off by sense of God’s wrath due to sin, from that
course of life it formerly was conversant in; and to show that this
work is no fancy, nor done but with great trouble to the soul, it is
compared to the putting the bones out of joint, the breaking of the
bones, the burning of the bones with fire, or as the taking the natural
moisture from the bones, the vexing of the bones, &c. (Psa 23:14; Jer
20:9; Lam 1:13; Psa 6:2; Prov 17:22). All which are expressions adorned
with such similitudes, as do undeniably declare that to sense and
feeling a broken heart is a grievous thing.

Second. What is meant by the word contrite. A contrite spirit is a
penitent one; one sorely grieved, and deeply sorrowful, for the sins it
has committed against God, and to the damage of the soul; and so it is
to be taken in all those places where a contrite spirit is made mention
of; as in Psalm 34:18; Isaiah 57:15, 66:2.

As a man that has by his folly procured a broken leg or arm, is
heartily sorry that ever he was so foolish as to be engaged in such
foolish ways of idleness and vanity; so he whose heart is broken with a
sense of God’s wrath due to his sin, hath deep sorrow in his soul, and
is greatly repentant that ever he should be such a fool, as by
rebellious doings to bring himself and his soul to so much sharp
affliction. Hence, while others are sporting themselves in vanity, such
a one doth call his sin his greatest folly. ‘My wounds stink, and are
corrupt,’ saith David, ‘because of my foolishness.’ And again, ‘O God,
thou knowest my foolishness, and my sins are not hid from thee’ (Psa
38:5, 69:5).

Men, whatever they say with their lips, cannot conclude, if yet their
hearts want breaking, that sin is a foolish thing. Hence it says, ‘The
foolishness of fools is folly’ (Prov 14:24). That is, the foolishness
of some men, is that they take pleasure in their sins; for their sins
are their foolishness, and the folly of their soul lies in their
countenancing of this foolishness. But the man whose heart is broken,
he is none of these, he cannot be one of these, no more than he that
has his bones broken can rejoice that he is desired to play a match at
football. Hence, to hear others talk foolishly, is to the grief of
those whom God has wounded: or, as it is in another place, their words
are ‘like the piercings of a sword’ (Psa 69:26; Prov 12:18). This,
therefore, I take to be the meaning of these two words, a broken and a
contrite spirit.

FOURTH. Lastly, As to this, I now come more particularly to give you
some signs of a broken heart, of a broken and a contrite spirit.

First. A broken-hearted man, such as is intended in the text, is a
sensible man; he is brought to the exercise of all the senses of his
soul. All others are dead, senseless, and without true feeling of what
the broken-hearted man is sensible of.

1. He sees himself to be what others are ignorant of; that is, he sees
himself to be not only a sinful man, but a man by nature in the gall
and bond of sin. In the gall of sin: it is Peter’s expression to Simon,
and it is a saying common to all men: for every man in a state of
nature is in the gall of sin; he was shapen in it, conceived in it; it
has also possession of, and by that possession infected the whole of
his soul and body (Psa 51:5; Acts 8:23). This he sees, this he
understands; every professor sees not this, because the blessing of a
broken heart is not bestowed on every one. David says, ‘There is no
soundness in my flesh’; and Solomon suggest that a plague or running
sore is in the very heart. But every one perceives not this (Psa 38:3;
1 Kings 8:38). He saith again, that his ‘wounds stank, and were
corrupted’: that his ‘sore ran, and ceased not’ (Psa 38:5, 77:2). But
these things the brutish man, the man whose heart was never broken, has
no understanding of. But the broken-hearted, the man that has a broken
spirit, he sees, as the prophet has it, he sees his sickness, he sees
his wound: ‘When Ephraim saw his sickness, and Judah saw his wound’; he
sees it to his grief, he sees it to his sorrow (Hosea 5:13).

2. He feels what others have no sense of; he feels the arrows of the
Almighty, and that they stick fast in him (Psa 38:2). He feels how sore
and sick, by the smiting of God’s hammer upon his heart to break it,
his poor soul is made. He feels a burden intolerably lying upon his
spirit (Hosea 5:13). ‘Mine iniquities,’ saith he, ‘are gone over mine
head; as a heavy burden they are too heavy for me’ (Psa 38:4). He feels
also the heavy hand of God upon his soul, a thing unknown to carnal
men. He feels pain, being wounded, even such pain as others cannot
understand, because they are not broken. ‘My heart,’ saith David, ‘is
sore pained within me.’ Why so? Why! ‘The terrors of death are fallen
upon me’ (Psa 55:4). The terrors of death cause pain, yea, pain of the
highest nature; hence that which is here called pains, is in another
place called pangs (Isa 21:3).

You know broken bones occasion pain, strong pain, yea, pain that will
make a man or woman groan ‘with the groanings of a deadly wounded man’
(Eze 30:24). Soul pain is the sorest pain, in comparison to which the
pain of the body is a very tolerable thing (Prov 18:14). Now here is
soul pain, here is heart pain; here we are discoursing of a wounded, of
a broken spirit; wherefore this is pain to be felt to the sinking of
the whole man, neither can any support this but God. Here is death in
this pain, death for ever, without God’s special mercy. This pain will
bring the soul to, and this the broken-hearted man doth feel. ‘The
sorrows of death,’ saith David, ‘compassed me, and the pains of hell
gat hold upon me, I found trouble and sorrow’ (Psa 116:3). Ay, I’ll
warrant thee, poor man, thou foundest trouble and sorrow indeed; for
the pains of hell and sorrows of death are pains and sorrow the most
intolerable. But this the man is acquainted with that has his heart
broken.[5]

3. As he sees and feels, so he hears that which augments his woe and
sorrow. You know, if a man has his bones broken, he does not only see
and feel, but oft-times also hears what increases his grief; as, that
his wounds are incurable; that his bone is not rightly set; that there
is danger of a gangrene; that he may be lost for want of looking to.
These are the voices, the sayings, that haunt the house of one that has
his bones broken. And a broken-hearted man knows what I mean by this;
he hears that which makes his lips quiver, and at the noise of which he
seems to feel rottenness enter into his bones; he trembleth in himself,
and wishes that he may hear joy and gladness, that the bones, the
heart, and spirit, which God has broken, may rejoice (Habb 3:16; Psa
51:8). He thinks he hears God say, the devil say, his conscience say,
and all good men to whisper among themselves, saying, there is no help
for him from God. Job heard this, David heard this, Heman heard this;
and this is the common sound in the ears of the broken-hearted.

4. The broken-hearted smell what others cannot scent. Alas! sin never
smelled so to any man alive as it smells to the broken-hearted. You
know wounds will stink: but [there is] no stink like that of sin to the
broken-hearted man. His own sins stink, and so doth the sins of all the
world to him. Sin is like carrion; it is of a stinking nature; yea, it
has the worst of smells; however, some men like it (Psa 38:5). But none
are offended with the scent thereof but God and the broken-hearted
sinner. ‘My wounds stink, and are corrupt,’ saith he, both in God’s
nostrils and mine own. But, alas! who smells the stink of sin? None of
the carnal world; they, like carrion-crows, seek it, love it, and eat
it as the child eats bread. ‘They eat up the sin of my people,’ saith
God, ‘and they set their heart on their iniquity’ (Hosea 4:8). This, I
say, they do, because they do not smell the nauseous scent of sin. You
know, that what is nauseous to the smell cannot be palatable to the
taste. The broken-hearted man doth find that sin is nauseous, and
therefore cries out it stinketh. They also think at times the smell of
fire, of fire and brimstone, is upon them, they are so sensible of the
wages due to sin.

5. The broken-hearted is also a tasting man. Wounds, if sore, and full
of pains, of great pains, do sometimes alter the taste of a man; they
make him think his meat, his drink, yea, that cordials have a bitter
taste in them. How many times doth the poor people of God, that are the
only men that know what a broken-heart doth mean, cry out that gravel,
wormwood, gall, and vinegar, was made their meat (Lam 3:15,16,19). This
gravel, gall, and wormwood, is the true temporal taste of sin; and God,
to make them loathe it for ever, doth feed them with it till their
hearts both ache and break therewith. Wickedness is pleasant of taste
to the world; hence it is said they feed on ashes, they feed on the
wind (Isa 44:20; Hosea 12:1). Lusts, or any thing that is vile and
refuse, the carnal world think relishes well; as is set out most
notably in the parable of the prodigal son. ‘He would fain have filled
his belly,’ saith our Lord, ‘with the husks that the swine did eat’
(Luke 15:16). But the broken-hearted man has a relish that is true as
to these things, though, by reason of the anguish of his soul, it
abhors all manner of dainty meat (Job 33:19,20; Psa 107:17-19). Thus I
have showed you one sign of a broken-hearted man; he is a sensible man,
he has all the senses of his soul awakened, he can see, hear, feel,
taste, smell, and that as none but himself can do. I come now to
another sign of a broken and contrite man.

Second. And that is, he is a very sorrowful man. This, as the other, is
natural; it is natural to one that is in pain, and that has his bones
broken, to be a grieved and sorrowful man. He is none of the jolly ones
of the times; nor can he, for his bones, his heart, his heart is
broken.

1. He is sorry for that he feels and finds in himself a pravity of
nature; I told you before he is sensible of it, he sees it, he feels
it; and here I say he is sorry for it. It is this that makes him call
himself a wretched man; it is this that makes him loathe and abhor
himself; it is this that makes him blush, blush before God and be
ashamed (Rom 7:24; Job 42:5,6; Eze 36:31). He finds by nature no form
nor comeliness in himself, but the more he looks in the glass of the
Word, the more unhandsome, the more deformed he perceiveth sin has made
him. Every body sees not this, therefore every body is not sorry for
it; but the broken in heart sees that he is by sin corrupted, marred,
full of lewdness and naughtiness; he sees that in him, that is, in his
flesh, dwells no good thing; and this makes him sorry, yea, it makes
him sorry at heart. A man that has his bones broken finds he is
spoiled, marred, disabled from doing as he would and should, at which
he is grieved and made sorry.

Many are sorry for actual transgressions, because they do oft bring
them to shame before men; but few are sorry for the defects that sin
has made in nature, because they see not those defects themselves. A
man cannot be sorry for the sinful defects of nature, till he sees they
have rendered him contemptible to God; nor is it any thing but a sight
of God that can make him truly see what he is, and so be heartily sorry
for being so. Now ‘mine eye seeth thee,’ saith Job, now ‘I abhor
myself.’ ‘Woe is me, for I am undone,’ saith the prophet, ‘for mine
eyes have seen the King the Lord.’ And it was this that made Daniel say
his ‘comeliness was turned in him into corruption’; for he had now the
vision of the Holy One (Job 42:6; Isa 6:1-5; Dan 10:8). Visions of God
break the heart, because, by the sight the soul then has of his
perfections, it sees its own infinite and unspeakable disproportion,
because of the vileness of its nature.

Suppose a company of ugly, uncomely, deformed persons dwelt together in
one house; and suppose that they never yet saw any man or woman more
than themselves, or that were arrayed with the splendours and
perfections of nature; these would not be capable of comparing
themselves with any but themselves, and consequently would not be
affected and made sorry for their uncomely natural defections. But now
bring them out of their cells and holes of darkness, where they have
been shut up by themselves, and let them take a view of the splendour
and perfections of beauty that are in others, and then, if at all, they
will be sorry and dejected at the view of their own defects. This is
the case; men by sin are marred, spoiled, corrupted, depraved, but they
may dwell by themselves in the dark; they see neither God, nor angels,
nor saints, in their excellent nature and beauty: and therefore they
are apt to count their own uncomely parts their ornaments and their
glory. But now let such, as I said, see God, see saints, or the
ornaments of the Holy Ghost, and themselves as they are without them,
and then they cannot but must be affected with and sorry for their own
deformity. When the Lord Christ put forth but little of his excellency
before his servant Peter’s face, it raised up the depravity of Peter’s
nature before him to his great confusion and shame; and made him cry
out to him in the midst of all his fellows, ‘Depart from me, for I am a
sinful man, O Lord’ (Luke 5:4-8).

This therefore is the cause of a broken heart, even a sight of divine
excellencies, and a sense that I am a poor, depraved, spoiled defiled
wretch; and this sight having broken the heart, begets sorrow in the
broken-hearted.

2. The broken-hearted is a sorrowful man; for that he finds his
depravity of nature strong in him, to the putting forth itself to
oppose and overthrow what his changed mind doth prompt him to; ‘When I
would do good,’ saith Paul, ‘evil is present with me’ (Rom 7:21). Evil
is present to oppose, to resist, and make head against the desires of
my soul. The man that has his bones broken, may have yet a mind to be
industriously occupied in a lawful and honest calling; but he finds, by
experience, that an infirmity attends his present condition that
strongly resists his good endeavours; and at this he shakes his head,
makes complaints, and with sorrow of heart he sighs and says, I ‘cannot
do the thing that I would’ (Rom 7:15; Gal 5:17). I am weak, I am
feeble; I am not only depraved, but by that depravity deprived of
ability to put good motions,[6] good intentions and desires into
execution, to completeness; O says he, I am ready to halt, my sorrow is
continually before me!

You must know that the broken-hearted loves God, loves his soul, loves
good, and hates evil. Now, for such an one to find in himself an
opposition and continual contradiction to this holy passion, it must
needs cause sorrow, godly sorrow, as the apostle Paul calls it. For
such are made sorrow after a godly sort. To be sorry for that thy
nature is with sin depraved, and that through this depravity thou art
deprived of ability to do what the Word and thy holy mind doth prompt
thee to, is to be sorry after a godly sort. For this sorrow worketh
that in thee of which thou wilt never have cause to repent; no, not to
eternity (2 Cor 7:9-11).

3. The broken-hearted man is sorry for those breaches that, by reason
of the depravity of his nature, are made in his life and conversation.
And this was the case of the man in our text. The vileness of his
nature had broken out to the defiling of his life, and to the making of
him, at this time, base in conversation. This, this was it, that all
to[7] brake his heart. He saw in this he had dishonoured God, and that
cut him, ‘Against thee, thee only, have I sinned, and done this evil in
thy sight’ (Psa 51:4). He saw in this he had caused the enemies of God
to open their mouths and blaspheme; and this cut him to the heart. This
made him cry, I have sinned against thee, Lord. This made him say, ‘I
will declare mine iniquity, I will be sorry for my sin’ (Psa 38:18).

When a man is designed to do a matter, when his heart is set upon it,
and the broken-hearted doth design to glorify God, an obstruction to
that design, the spoiling of this work, makes him sorrowful. Hannah
coveted children, but could not have them, and this made her ‘a woman
of a sorrowful spirit’ (1 Sam 1:15). A broken-hearted man would be well
inwardly, and do that which is well outwardly; but he feels, he finds,
he sees he is prevented, prevented at least in part. This makes him
sorrowful; in this he groans, groans earnestly, being burdened with his
imperfections (2 Cor 5:1-3). You know one with broken bones has
imperfections many, and is more sensible of them, too, as was said
afore, than any other man; and this makes him sorrowful, yea, and makes
him conclude that he shall go softly all his days in the bitterness of
his soul (Isa 38:15).

Third. The man with a broken heart is a very humble man; or, true
humility is a sign of a broken heart. Hence, brokenness of heart,
contrition of spirit, and humbleness of mind, are put together. ‘To
revive the spirit of the humble, and to revive the heart of the
contrite ones’ (Isa 57:15).

To follow our similitude. Suppose a man, while in bodily health, stout
and strong, and one that fears and cares for no man; yet let this man
have but a leg or an arm broken, and his courage is quelled; he is now
so far off from hectoring of it with a man, that he is afraid of every
little child that doth but offer to touch him. Now he will court the
most feeble that has ought to do with him, to use him and handle him
gently. Now he is become a child in courage, a child in fear, and
humbleth himself as a little child.

Why, thus it is with that man that is of a broken and contrite spirit.
Time was, indeed, he could hector, even hector it with God himself,
saying, ‘What is the Almighty, that we should serve him?’ or what
profit shall I have if I keep his commandments? (Job 21:15; Mal
3:13,14). Ay! But now his heart is broken; God has wrestled with him,
and given him a fall, to the breaking of his bones, his heart; and now
he crouches, now he cringes, now he begs of God that he will not only
do him good, but do it with tender hands. ‘Have mercy upon me, O God,’
said David; yea, ‘according unto the multitude of thy tender mercies,
blot out my transgressions’ (Psa 51:1).

He stands, as he sees, not only in need of mercy, but of the tenderest
mercies. God has several sorts of mercies, some more rough, some more
tender. God can save a man, and yet have him a dreadful way to heaven!
This the broken-hearted sees, and this the broken-hearted dreads, and
therefore pleads for the tenderest sort of mercies; and here we read of
his gentle dealing, and that he is very pitiful, and that he deals
tenderly with his. But the reason of such expressions no man knows but
he that is broken-hearted; he has his sores, his running sores, his
stinking sores; wherefore he is pained, and therefore covets to be
handled tenderly. Thus God has broken the pride of his spirit, and
humbled the loftiness of man. And his humility yet appears,

1. In his thankfulness for natural life. He reckoneth at night, when he
goes to bed, that like as a lion, so God will tear him to pieces before
the morning light (Isa 38:13). There is no judgment that has fallen
upon others, but he counts of right he should be swallowed up by it.
‘My flesh trembleth for fear of thee, and I am afraid of thy judgments’
(Psa 119:120). But perceiving a day added to his life, and that he in
the morning is still on this side hell, he cannot choose but take
notice of it, and acknowledge it as a special favour, saying, God be
thanked for holding my soul in life till now, and for keeping my life
back from the destroyer (Job 33:22; Psa 56:13, 86:13).

Man, before his heart is broken, counts time his own, and therefore he
spends it lavishly upon every idle thing. His soul is far from fear,
because the rod of God is not upon him; but when he sees himself under
the wounding hand of God, or when God, like a lion, is breaking all his
bones, then he humbleth himself before him, and falleth at his foot.
Now he has learned to count every moment a mercy, and every small
morsel a mercy.

2. Now also the least hopes of mercy for his soul, O how precious is
it! He that was wont to make orts[8] of the gospel, and that valued
promises but as stubble, and the words of God but as rotten wood; now,
with what an eye doth he look on the promise? Yea, he counted a
peradventure of mercy more rich, more worth, than the whole world. Now,
as we say, he is glad to leap at a crust; now, to be a dog in God’s
house is counted better by him than to ‘dwell in the tents of the
wicked’ (Matt 15:16,27; Luke 15:17-19).

3. Now he that was wont to look scornfully upon the people of God, yea,
that used to scorn to show them a gentle cast of his countenance; now
he admires and bows before them, and is ready to lick the dust of their
feet, and would count it his greatest, the highest honour, to be as one
of the least of them. ‘Make me as one of thy hired servants,’ says he
(Luke 15:19).

4. Now he is, in his own eyes, the greatest fool in nature; for that he
sees he has been so mistaken in his ways, and has not yet but little,
if any true knowledge of God. Every one now, says he, have more
knowledge of God than I; every one serves him better than I (Psa
73:21,22; Prov 30:2,3).

5. Now may he be but one, though the least in the kingdom of heaven!
Now may he be but one, though the least in the church on earth! Now may
he be but loved, though the least beloved of saints! How high an
account doth he set thereon!

6. Now, when he talketh with God or men, how doth he debase himself
before them! If with God, how does he accuse himself, and load himself
with the acknowledgments of his own villanies, which he committed in
the days wherein he was the enemy of God! ‘Lord,’ said Paul, that
contrite one, ‘I imprisoned and beat in every synagogue them that
believed on thee. And when the blood of thy martyr Stephen was shed, I
also was standing by, and consenting unto his death, and kept the
raiment of them that slew him’ (Acts 22:19,20). Yea, I punished thy
saints ‘oft in every synagogue, and compelled them to blaspheme; and
being exceedingly mad against them, I persecuted them even unto strange
cities’ (Acts 26:9-11).

Also, when he comes to speak to saints, how doth he make himself vile
before them! ‘I am,’ saith he, ‘the least of the apostles; that am not
meet to be called an apostle’; I am ‘less than the least of all
saints’; I was a blasphemer; I was a persecutor, and injurious, &c. (1
Cor 15:9; Eph 3:8; 1 Tim 1:13). What humility, what self-abasing
thoughts, doth a broken heart produce! When David danced before the ark
of God, also how did he discover his nakedness to the disliking of his
wife; and when she taunted him for his doings, says he, ‘It was before
the Lord,’ &c., ‘and I will yet be more vile than thus, and will be
base in mine own sight’ (2 Sam 6:20-22). O, the man that is, or that
has been kindly broken in his spirit, and that is of a contrite heart,
is a lowly, humble man.

Fourth. The broken-hearted man is a man that sees himself in spirituals
to be poor. Therefore, as humble and contrite, so poor and contrite are
put together in the Word. ‘But to this man will I look, even to him
that is poor, and of a contrite spirit’ (Isa 66:1,2). And here we still
pursue our metaphor. A wounded man, a man with broken bones, concludes
his condition to be but poor, very poor. Ask him how he does, and he
answers, ‘Truly, neighbours, in a very poor condition!’ Also you have
the spiritual poverty of such as have, or have had their hearts broken,
and that have been of contrite spirits, much made mention of in the
Word. And they go by two names to distinguish them from others. They
are called THY poor, that is, God’s poor; they are also called ‘the
poor in spirit’ (Psa 72:2, 74:19; Matt 5:3). Now, the man that is poor
in his own eyes, for of him we now discourse, and the broken-hearted is
such an one, is sensible of his wants. He knows he cannot help himself,
and therefore is forced to be content to live by the charity of others.
Thus it is in nature, thus it is in grace.

1. The broken-hearted now knows his wants, and he knew it not till now.
As he that has a broken bone, knew no want of a bone-setter till he
knew his bone was broken. His broken bone makes him know it; his pain
and anguish makes him know it; and thus it is in spirituals. Now he
sees to be poor indeed is to want the sense of the favour of God; for
his great pain is a sense of wrath, as hath been shown before. And the
voice of joy would heal his broken bones (Psa 51:8). Two things he
thinks would make him rich. (1) A right and title to Jesus Christ, and
all his benefits. (2) And saving faith therein. They that are
spiritually rich are rich in him, and in the faith of him (2 Cor 8:9;
James 2:5).

The first of these giveth us a right to the kingdom of heaven; and the
second yields the soul the comfort of it; and the broken-hearted man
wants the sense and knowledge of his interest in these. That he knows
he wants them is plain; but that he knows he has them is what, as yet,
he wants the attainment of. Hence he says—‘The poor and needy seek
water, and there is none, and their tongue faileth for thirst’ (Isa
41:17). There is none in their view; none in their view for them. Hence
David, when he had his broken heart, felt he wanted washing, he wanted
purging, he wanted to be made white. He knew that spiritual riches lay
there but he did not so well perceive that God had washed and purged
him. Yea, he rather was afraid that all was going, that he was in
danger of being cast out of God’s presence, and that the Spirit of
grace would be utterly taken from him (Psa 51). That is the first
thing. The broken-hearted is poor, because he knows his wants.

2. The broken-hearted is poor, because he knows he cannot help himself
to what he knows he wants. The man that has a broken arm, as he knows
it, so he knows of himself he cannot set it. This therefore is a second
thing that declares a man is poor, otherwise he is not so. For suppose
a man wants never so much, yet if he can but help himself, if he can
furnish himself, if he can supply his own wants out of what he has, he
cannot be a poor man. Yea, the more he wants, the greater are his
riches, if he can supply his own wants out of his own purse.

He then is the poor man, that knows his spiritual want, and also knows
he cannot supply or help himself. But this the broken-hearted knows,
therefore he in his own eyes is the only poor man. True, he may have
something of his own, but that will not supply his want, and therefore
he is a poor man still. I have sacrifices, says David, but thou dosts
not desire them, therefore my poverty remains (Psa 51:16). Lead is not
gold, lead is not current money with the merchants. There is none has
spiritual gold to sell but Christ (Rev 3:18). What can a man do to
procure Christ, or procure faith, or love? Yea, had he never so much of
his own carnal excellencies, no, not one penny of it will go for pay in
that market where grace is to be hand. ‘If a man would give all the
substance of his house for love, it would utterly be contemned’ (Can
8:7).

This the broken-hearted man perceives, and therefore he sees himself to
be spiritually poor. True he has a broken heart, and that is of great
esteem with God; but that is not of nature’s goodness, that is a gift,
a work of God; and that is the sacrifices of God. Besides, a man cannot
remain content and at rest with that; for that, in the nature of it,
does but show him he is poor, and that his wants are such as himself
cannot supply. Besides, there is but little ease in a broken heart.

3. The broken-hearted man is poor, and sees it; because he finds he is
now disabled to live any way else but by begging. This David betook
himself to, though he was a king; for he knew, as to his soul’s health,
he could live no way else. ‘This poor man cried,’ saith he, ‘and the
Lord heard him, and saved him out of all his troubles’ (Psa 34:6). And
this leads me to the fifth sign.

Fifth. Another sign of a broken heart is a crying, a crying out. Pain,
you know, will make one cry. Go to them that have upon them the anguish
of broken bones, and see if they do not cry; anguish makes them cry.
This, this is that which quickly follows, if once thy heart be broken,
and thy spirit indeed made contrite.

1. I say, anguish will make thee cry. ‘Trouble and anguish,’ saith
David, ‘have taken hold on me’ (Psa 119:143). Anguish, you know, doth
naturally provoke to crying; now, as a broken bone has anguish, a
broken heart has anguish. Hence the pains of one that has a broken
heart are compared to the pangs of a woman in travail (John 16:20-22).

Anguish will make one cry alone, cry to one’s self; and this is called
a bemoaning of one’s self. ‘I have surely heard Ephraim bemoaning
himself,’ saith God (Jer 31:18). That is, being at present under the
breaking, chastising hand of God. ‘Thou hast chastised me,’ saith he,
‘and I was chastised, as a bullock unaccustomed to the yoke.’ This is
his meaning also who said, ‘I mourn in my complaint, and make a noise.’
And why? Why, ‘My heart is sore pained within me’ (Psa 4:2-4).

This is a self-bemoaning, a bemoaning themselves in secret and retired
places. You know it is common with them who are distressed with
anguish, though all alone, to cry out to themselves of their present
pains, saying, O my leg! O my arm! O my bowels! Or, as the son of the
Shunammite, ‘My head! my head!’ (2 Kings 4:19). O the groans, the
sighs, the cries, that the broken-hearted have, when by themselves, or
alone! O, say they, my sins! my sins! my soul! my soul! How am I loaden
with guilt! How am I surrounded with fear! O this hard, this desperate,
this unbelieving heart! O how sin defileth my will, my mind, my
conscience! ‘I am afflicted and ready to die’ (Psa 88:15).[9]

Could some of you carnal people but get behind the chamber-door, to
hear Ephraim when he is at the work of self-bemoaning, it would make
you stand amazed to hear him bewail that sin in himself in which you
take delight; and to hear him bemoan his misspending of time, while you
spend all in pursuing your filthy lusts; and to hear him offended with
his heart, because it will not better comply with God’s holy will,
while you are afraid of his Word and ways, and never think yourselves
better than when farthest off from God. The unruliness of the passions
and lusts of the broken-hearted make them often get into a corner, and
thus bemoan themselves.

2. As they thus cry out in a bemoaning manner of and to themselves, so
they have their outcries of and against themselves to others; as she
said in another case, ‘Behold and see, if there be any sorrow like unto
my sorrow’ (Lam 1:12). O the bitter cries and complaints that the
broken-hearted have, and make to one another! Still every one imagining
that his own wounds are deepest, and his own sores fullest of anguish,
and hardest to be cured. Say they, if our iniquities be upon us, and we
pine away in them, how can we then live? (Eze 33:10).

Once being at an honest woman’s house, I, after some pause, asked her
how she did? She said, Very badly. I asked her if she was sick? she
answered, No. What then, said I, are any of your children ill? She told
me, No. What, said I, is your husband amiss, or do you go back in the
world? No, no, said she, but I am afraid I shall not be saved. And
broke out with heavy heart, saying, ‘Ah, Goodman Bunyan! Christ and a
pitcher; if I had Christ, though I went and begged my bread with a
pitcher, it would be better with me than I think it is now!’ This woman
had her heart broken, this woman wanted Christ, this woman was
concerned for her soul. There are but few women, rich women, that count
Christ and a pitcher better than the world, their pride, and pleasures.
This woman’s cries are worthy to be recorded; it was a cry that carried
in it, not only a sense of the want, but also of the worth of Christ.
This cry, ‘Christ and a pitcher,’ made a melodious noise in the ears of
the very angels![10]

But, I say, few women cry out thus; few women are so in love with their
own eternal salvation, as to be willing to part with all their lusts
and vanities for Jesus Christ and a pitcher. Good Jacob also was thus:
‘If the Lord,’ said he, ‘will give me bread to eat, and raiment to put
on, then he shall be my God.’ Yea, he vowed it should be so. ‘And Jacob
vowed a vow, saying, If God will be with me, and will keep me in this
way that I go, and will give me bread to eat, and raiment to put on; so
that I come again to my father’s house in peace: then shall the Lord be
my God’ (Gen 28:20).

3. As they bemoan themselves, and make their complaints to one and
another, so they cry to God. ‘O God,’ said Heman, ‘I have cried day and
night before thee.’ But when? Why, when his soul was full of trouble,
and his life drew near to the grave (Psa 88:1-3). Or, as it says in
another place, out of the deep, ‘out of the belly of hell cried I’ (Psa
130:1; Jonah 2:2). By such words expressing what painful condition they
were in when they cried.

See how God himself words it. ‘My pleasant portion,’ says he, is become
‘a desolate wilderness, _and being_ desolate, it mourneth unto me’ (Jer
12:11). And this also is natural to those whose hearts are broken.
Whether goes the child, when it catcheth harm, but to its father, to
its mother? Where doth it lay its head, but in their laps? Into whose
bosom doth it pour out its complaint, more especially, but into the
bosom of the father, of a mother, because there are bowels, there is
pity, there is relief and succour? And thus it is with them whose
bones, whose hearts are broken. It is natural to them; they must cry;
they cannot but cry to him. ‘Lord, heal me,’ said David, ‘for my bones
are vexed; Lord, heal me, for my soul is also sore vexed’ (Psa 6:1-3).
He that cannot cry feels no pain, sees no want, fears no danger, or
else is dead.

Sixth. Another sign of a broken heart, and of a contrite spirit is, it
trembleth at God’s Word. ‘To him that is poor, and of a contrite
spirit, and trembleth at my Word’ (Isa 66:2).

The Word of God is an awful Word to a broken-hearted man. Solomon says,
‘The word of a king is as the roaring of a lion’; and if so, what is
the Word of God? for by the wrath and fear is meant the authoritative
word of a king. We have a proverb, ‘The burnt child dreads the fire,
the whipped child fears the rod’; even so the broken-hearted fears the
Word of God. Hence you have a remark set upon them that tremble at
God’s Word, to wit, they are they that keep among the godly; they are
they that keep within compass; they are they that are aptest to mourn,
and to stand in the gap, when God is angry; and to turn away his wrath
from a people.

It is a sign the Word of God has had place, and wrought powerfully,
when the heart trembleth at it, is afraid, and stands in awe of it.
When Joseph’s mistress tempted him to lie with her, he was afraid of
the Word of God. ‘How then can I do this great wickedness,’ said he,
‘and sin against God?’ He stood in awe of God’s Word, durst not do it,
because he kept in remembrance what a dreadful thing it was to rebel
against God’s Word. When old Eli heard that the ark was taken, his very
heart trembled within him; for he read by that sad loss that God was
angry with Israel, and he knew the anger of God was a great and
terrible thing. When Samuel went to Bethlehem, the elders of the town
trembled; for they feared that he came to them with some sad message
from God, and they had had experience of the dread of such things
before (Gen 39:7-9; 1 Sam 4:13, 16:1-4). When Ezra would have a
mourning in Israel for the sins of the land, he sent, and there came to
him ‘every one that trembled at the words of the God of Israel, because
of the transgressions of those that had been carried away’ (Ezra 9:4).

There are, I say, a sort of people that tremble at the words of God,
and that are afraid of doing ought that is contrary to them; but they
are only such with whose souls and spirits the Word has had to do. For
the rest, they are resolved to go on their course, let God say what he
will. ‘As for the word’ of the Lord, said rebellious Israel to
Jeremiah, ‘that thou hast spoken unto us in the name of the Lord, we
will not hearken unto thee. But we will certainly do whatsoever thing
goeth forth out of our own mouth’ (Jer 44:16). But do you think that
these people did ever feel the power and majesty of the Word of God to
break their hearts? No, verily; had that been so, they would have
trembled at the words of God; they would have been afraid of the words
of God. God may command some people what he will, they will do what
they list. What care they for God? what care they for his Word? Neither
threats nor promises, neither punishments or favours will make them
obedient to the Word of God; and all because they have not felt the
power of it, their hearts have not been broken with it. When king
Josias did but read in God’s Book what punishment God had threatened
against rebellious Israel, though he himself was a holy and good man,
he humbled himself, ‘he rent his clothes,’ and wept before the Lord,
and was afraid of the judgment threatened (2 Kings 22; 2 Chron 34). For
he knew what a dreadful thing the Word of God is. Some men, as I said
before, dare do anything, let the Word of God be never so much against
it; but they that tremble at the Word dare not do so. No, they must
make the Word their rule for all they do; they must go to the Holy
Bible, and there inquire what may or may not be done; for they tremble
at the Word. This then is another sign, a true sign, that the heart has
been broken, namely, ‘When the heart is made afraid of, and trembleth
at the Word’ (Acts 9:4-6, 16:29,30). Trembling at the Word is caused by
a belief of what is deserved, threatened, and of what will come, if not
prevented by repentance; and therefore the heart melts, and breaks
before the Lord.

[IV. THE NECESSITY THERE IS THAT THE HEART MUST BE BROKEN.]


I come, in the next place, to speak to this question.

But what necessity is there that the heart must be broken? Cannot a man
be saved unless his heart be broken? I answer, Avoiding secret things,
which only belong to God, there is a necessity of breaking the heart,
in order to salvation; because a man will not sincerely comply with the
means conducing thereunto until his heart is broken. For,

First. Man, take him as he comes into the world, as to spirituals, as
to evangelical things, in which mainly lies man’s eternal felicity, and
there he is as one dead, and so stupefied, and wholly in himself, as
unconcerned with it. Nor can any call or admonition, that has not a
heart-breaking power attending of it, bring him to a due consideration
of his present state, and so unto an effectual desire to be saved.

Many ways God has manifested this. He has threatened men with temporal
judgments; yea, sent such judgments upon them, once and again, over and
over, but they will not do. What! says he, ‘I have given you cleanness
of teeth in all your cities; I have withholden the rain from you; I
have smitten you with blasting and mildew; I have sent among you the
pestilence; I have overthrown some of you, as God overthrew Sodom and
Gomorrah. Yet have ye not returned unto me, saith the Lord’ (Amos
4:6-11). See here! Here is judgment upon judgment, stroke after stroke,
punishment after punishment, but all will not do, unless the heart is
broken. Yea, another prophet seems to say that such things, instead of
converting the soul, sets it further off. If heart-breaking work attend
such strokes, ‘Why should ye be stricken any more?’ says he, ‘ye will
revolt more and more’ (Isa 1:5).

Man’s heart is fenced, it is grown gross; there is a skin that, like a
coat of mail, has wrapped it up, and inclosed it in on every side. This
skin, this coat of mail, unless it be cut off and taken away, the heart
remains untouched, whole; and so as unconcerned, whatever judgments or
afflictions light upon the body (Matt 13:15; Acts 28:27). This which I
call the coat of mail, the fence of the heart, has two great names in
Scripture. It is called, ‘the foreskin of the heart,’ and the armour in
which the devil trusteth (Deut 10:16; Luke 11:22).

Because these shield and fence the heart from all gospel doctrine, and
from all legal punishments, nothing can come at it till these are
removed. Therefore, in order unto conversion, the heart is said to be
circumcised; that is, this foreskin is taken away, and this coat of
mail is spoiled. ‘I will circumcise thy heart,’ saith he, ‘to love the
Lord thy God with all thine heart’—and then the devil’s goods are
spoiled—‘that thou mayst live’ (Deut 30:6; Luke 11:22).

And now the heart lies open, now the Word will prick, cut, and pierce
it; and it being cut, pricked, and pierced, it bleeds, it faints, it
falls, and dies at the foot of God, unless it is supported by the grace
and love of God in Jesus Christ. Conversion, you know, begins at the
heart; but if the heart be so secured by sin and Satan, as I have said,
all judgments are, while that is so, in vain. Hence Moses, after he had
made a long relation of mercy and judgment unto the children of Israel,
suggests that yet the great thing was wanting to them, and that thing
was, an heart to perceive, and eyes to see, and ears to hear unto that
day (Deut 29:2,3). Their hearts were as yet not touched to the quick,
were not awakened, and wounded by the holy Word of God, and made
tremble at its truth and terror.

But I say, before the heart be touched, pricked, made smart, &c., how
can it be thought, be the danger never so great, that it should repent,
cry, bow, and break at the foot of God, and supplicate there for mercy!
and yet thus it must do; for thus God has ordained, and thus God has
appointed it; nor can men be saved without it. But, I say, can a man
spiritually dead, a stupid man, whose heart is past feeling, do this;
before he has his dead and stupid heart awakened, to see and feel its
state and misery without it? But,

Second. Man, take him as he comes into the world—and how wise soever he
is in worldly and temporal things—he is yet a fool as to that which is
spiritual and heavenly. Hence Paul says, ‘the natural man receiveth not
the things of the Spirit of God; for they are foolishness unto him,’
because he is indeed a fool to them; ‘neither,’ says the text, ‘can he
know them, because they are spiritually discerned’ (1 Cor 2:14). But
how now must this fool be made wise? Why, wisdom must be put into his
heart (Job 38:36). Now, none can put it there but God; and how doth he
put it there, but by making room there for it, by taking away the thing
which hinders, which is that folly and madness which naturally dwelleth
there? But how doth he take that away but by a severe chastising of his
soul for it, until he has made him weary of it? The whip and stripes
are provided for the natural fool, and so it is for him that is
spiritually so (Prov 19:29).

Solomon intimates, that it is a hard thing to make a fool become wise.
‘Though thou shouldest bray a fool in a mortar among wheat with a
pestle, yet will not his foolishness depart from him’ (Prov 27:22). By
this it appears that it is a hard thing to make a fool a wise man. To
bray one in a mortar is a dreadful thing, to bray one there with a
pestle; and yet it seems a whip, a mortar, and a pestle is the way. And
if this is the way to make one wise in this world, and if all this will
hardly do, how must the fool that is so in spirituals be whipped and
beaten, and stripped before he is made wise therein? Yea, his heart
must be put into God’s mortar, and must be beaten; yea, brayed there
with the pestle of the law, before it loves to hearken unto heavenly
things. It is a great word in Jeremiah, ‘Through deceit,’ that is,
folly, ‘they refuse to know me, saith the Lord.’ And what follows? Why,
‘Therefore, thus saith the Lord of hosts, behold I will melt them, and
try them,’ that is, with fire, ‘for how shall I do for the daughter of
my people’ (Jer 9:6,7). I will melt them: I will put them into my
furnace, and there I will try them; and there will I make them know me,
saith the Lord. When David was under spiritual chastisement for his
sin, and had his heart under the breaking hand of God, then he said,
God should make him know wisdom (Psa 51:6). Now he was in the mortar,
now he was in the furnace, now he was bruised and melted; yea, now his
bones, his heart, was breaking, and now his folly was departing. Now,
says he, thou shalt make me to know wisdom. If I know anything of the
way of God with us fools, there is nothing else will make us wise men;
yea, a thousand breakings will not make us so wise as we should be.

We say, Wisdom is not good till it is bought; and he that buys it,
according to the intention of that proverb, usually smarts for it. The
fool is wise in his own conceit; wherefore there is a double difficulty
attends him before he can be wise indeed. Not only his folly, but his
wisdom, must be removed from him; and how shall that be, but by ripping
up of his heart by some sore conviction, that may show him plainly that
his wisdom is his folly, and that which will undo him. A fool loves his
folly; that is, as treasure, so much is he in love with it. Now then,
it must be a great thing that must make a fool forsake his folly. The
foolish will not weigh, nor consider, nor compare wisdom with their
folly. ‘Folly is joy to him that is destitute of wisdom.’ ‘As a dog
returneth to his vomit, so a fool returneth to his folly’ (Prov 15:21,
26:11). So loth are they when driven from it to let it go, to let it
depart from them. Wherefore there must go a great deal to the making of
a man a Christian; for as to that, every man is a fool, yea, the
greatest fool, the most unconcerned fool, the most self-willed fool of
all fools; yea, one that will not be turned from his folly but by the
breaking of his heart. David was one of these fools; Manasseh was one
of these fools; Saul, otherwise called Paul, was one of these fools;
and so was I—and that the biggest of all.[11]

Third. Man, take him as he comes into the world, and he is not only a
dead man, and a fool, but a proud man also. Pride is one of those sins
that first showeth itself to children, yea, and it grows up with them,
and mixeth itself with all they do: but it lies most hid, most deep in
man as to his soul-concerns. For the nature of sin, as sin, is not only
to be vile, but to hide its vileness from the soul. Hence many think
they do well when they sin. Jonah thought he did well to be angry with
God (Jonah 4:9). The Pharisees thought they did well when they said,
Christ had a devil (John 8:48). And Paul thought verily, that he ought
to do many things against, or contrary to, the name of Jesus; which he
also did with great madness (Acts 26:9,10). And thus sin puffs up men
with pride, and a conceit of themselves, that they are a thousand times
better than they are. Hence they think they are the children of God,
when they are the children of the devil; and that they are something as
to Christianity, when they neither are such, nor know what it is that
they must have to make them such (John 8:41-44; Gal 6:3).

Now, whence flows this but from pride, and a self-conceit of
themselves, and that their state is good for another world, when they
are yet in their sins, and under the curse of God? Yea, and this pride
is so strong and high, and yet so hid in them, that all the ministers
in the world cannot persuade them that this is pride, not grace, in
which they are so confident. Hence they slight all reproofs, rebukes,
threatenings, or admonitions that are pressed upon them, to prevail
with them to take heed, that they be not herein deceived. ‘Hear ye,’
saith the prophet, ‘and give ear: be not proud, for the Lord hath
spoken.’ ‘But if ye will not hear it, my soul shall weep in secret
places for your pride’ (Jer 13:15-17). And what was the conclusion?
Why, all the proud men stood out still, and maintained their resistance
of God and his holy prophet (Jer 43:2).

Nor is there any thing that will prevail with these to the saving of
their souls, until their hearts are broken. David, after he had defiled
Bathsheba, and slain her husband, yet boasted himself in his justice
and holiness, and would by all means have the man put to death that had
but taken the poor man’s lamb, when, alas! poor soul, himself was the
great transgressor. But would he believe it? No, no; he stood upon the
vindicating of himself to be a just doer; nor would he be made to fall
until Nathan, by authority from God, did tell him that he was the man
whom himself had condemned; ‘Thou art the man,’ said he: at which word
his conscience was awakened, his heart wounded, and so his soul made to
fall under the burden of his guilt, at the feet of the God of heaven
for mercy (2 Sam 12:1-13).

Ah! pride, pride! thou art that which holds many a man in the chains of
his sins; thou art it, thou cursed self-conceit, and keepest them from
believing that their state is damnable. ‘The wicked, through the pride
of his countenance, will not seek after God’ (Psa 10:4). And if there
is so much in the pride of his countenance, what is there, think you,
in the pride of his heart? Therefore Job says it is to hide pride from
man, and so to save his soul from hell, that God chasteneth him with
pain upon his bed, until the multitude of his bones stick out, and
until his life draws nigh to the destroyer (Job 33:17-22).

It is a hard thing to take a man off his pride, and make him, instead
of trusting in, and boasting of his goodness, wisdom, honesty, and the
like, to see himself a sinner, a fool, yea, a man that is cruel, as to
his own immortal soul. Pride of heart has a power in it, and is
therefore compared to an iron sinew, and an iron chain, by which they
are made stout, and with which they are held in that stoutness, to
oppose the Lord, and drive his Word from their hearts (Lev 26:19; Psa
73:6).

This was the sin of devils, and it is the sin of man, and the sin, I
say, from which no man can be delivered until his heart is broken; and
then his pride is spoiled, then he will be glad to yield. If a man be
proud of his strength or manhood, a broken leg will maul him; and if a
man be proud of his goodness, a broken heart will maul him; because, as
has been said, a broken heart comes by the discovery and charge of sin,
by the power of God upon the conscience.

Fourth. Man, take him as he comes into the world, and he is not only a
dead man, a fool, and proud, but also self-willed and headstrong (2
Peter 2:10). A stubborn ungain creature is man before his heart is
broken. Hence they are so often called rebels, rebellious, and
disobedient: they will only do what they list. ‘All day long,’ says
God, ‘have I stretched out my hand to a disobedient and gainsaying
people.’ And hence, again, they are compared to a self-willed or
headstrong horse, that will, in spite of his rider, rush into the
battle. ‘Every one,’ says God, ‘turneth to his course, as the horse
rusheth into battle’ (Jer 8:6). They say, ‘With our tongue will we
prevail, our lips are our own; who is lord over us’ (Psa 12:4).

Hence they are said to stop their ears, to pull away their shoulder, to
shut their eyes, and harden their hearts, ‘against the words of God,
and contemned the counsel of the Most High’ (Psa 107:11; Zech 7:10,12).
They are fitly compared to the rebellious son who would not be ruled by
his parents, or to the prodigal, who would have all in his own hand,
and remove himself far away from father and father’s house (Deut 21:20;
Luke 15:13). Now for such creatures, nothing will do but violence. The
stubborn son must be stoned till he dies; and the prodigal must be
famished out of all; nothing else, I say, will do. Their self-willed
stubborn heart will not comply with the will of God before it is broken
(Deut 21:21; Luke 15:14-17). These are they that are called the
stout-hearted; these are said to be far from righteousness, and so will
remain until their hearts are broken; for so they must be made to know
themselves (Isa 9:9-11).

Fifth. Man, as he comes into the world, is not only a dead man, a fool,
proud, and self-willed, but also a fearless creature. ‘There is,’ saith
the text, ‘no fear of God before their eyes’ (Rom 3:18). No fear of
God! There is fear of man, fear of losing his favour, his love, his
good-will, his help, his friendship; this is seen everywhere. How do
the poor fear the rich, the weak fear the strong, and those that are
threatened, them that threaten! But come now to God; why, none fear
him; that is, by nature, none reverence him; they neither fear his
frowns, nor seek his favour, nor inquire how they may escape his
revenging hand that is lifted up against their sins and their souls
because of sin. Little things they fear the losing of them; but the
soul they are not afraid to lose. ‘They fear not me, saith the Lord’
(Mal 3:5).

How many times are some men put in mind of death by sickness upon
themselves, by graves, by the death of others? How many times are they
put in mind of hell by reading the Word, by lashes of conscience, and
by some that go roaring in despair out of this world? How many times
are they put in mind of the day of judgment. As, 1. By God’s binding
the fallen angels over to judgment. 2. By the drowning of the old world
(2 Peter 2:4,5; Jude 6,7). 3. By the burning of Sodom and Gomorrah with
fire from heaven (2 Peter 2:6; Jude 7). 4. By appointing a day (Acts
17:29-31). 5. By appointing a judge (Acts 10:40-42). 6 By reserving
their crimes in records (Isa 30:8; Rev 20:12). 7. By appointing and
preparing of witnesses (Rom 2:15). 8. And by promising, yea,
threatening, yea, resolving, to call the whole world to his bar, there
to be judged for all which they have done and said, and for every
secret thing (Matt 25:31-33, 12:36; Eccl 11:9, 12:14).

And yet they fear not God: alas! they believe not these things. These
things, to carnal men, are like Lot’s preaching to his sons and
daughters that were in Sodom. When he told them that God would destroy
that place, he seemed unto them as one that mocked; and his words to
them were as idle tales (Gen 19:14). Fearless men are not won by words;
blows, wounds, and killings, are the things that must bring them under
fear. How many struggling fits had Israel with God in the wilderness?
How many times did they declare that there they feared him not? And
observe, they were seldom, if ever, brought to fear and dread his
glorious name, unless he beset them round with death and the grave.
Nothing, nothing but a severe hand, will make the fearless fear. Hence,
to speak after the manner of man, God is put upon it to go this way
with sinners when he would save their souls; even bring them, and lay
them at the mouth, and within sight of hell and everlasting damnation:
and there also charge them with sin and guilt, to the breaking of their
hearts, before they will fear his name.

Sixth. Man, as he comes into the world, is not only a dead man, a fool,
proud, self-willed, and fearless, but he is a false believer concerning
God. Let God report of himself never so plainly, man by nature will not
believe this report of him. No, they are become vain in their
imaginations, and their foolish heart is darkened; wherefore they turn
the glory of God, which is his truth, into a lie (Rom 1:21-25). God
says, He sees; they say, He seeth not; God saith, He knows; they say,
He doth not know: God saith, None is like himself; yet they say, He is
altogether like to them: God saith, None shall keep his door for
naught; they say, It is in vain, and to no profit to serve him: he
saith, He will do good; they say, He will neither do good nor evil (Job
22:13,14; Psa 50:21; Job 21:14,15; Mal 3:14; Zeph 1:12). Thus they
falsely believe concerning God; yea, as to the word of his grace, and
the revelation of his mercy in Christ, they stick not to say by their
practice—for a wicked man speaketh with his feet (Prov 6:13)—that that
is a stark lie, and not to be trusted to (1 John 5:10).

Now, what shall God do to save these men? If he hides himself and
conceals his glory, they perish. If he sends to them by his messengers,
and forbears to come to them himself, they perish. If he comes to them
and forbears to work upon them by his word, they perish: if he worketh
on them, but not effectually, they perish. If he works effectually he
must break their hearts, and make them, as men wounded to death, fall
at his feet for mercy, or there can be no good done on them; they will
not rightly believe until he fires them out of their misbelief, and
makes them to know, by the breaking of their bones for their false
faith, that he is, and will be, what he has said of himself in his holy
Word.[12] The heart, therefore, must be broken before the man can come
to good.

Seventh. Man, as he comes into the world, is not only a dead man, a
fool, proud, self-willed, fearless, and a false believer, but a great
lover of sin; he is captivated, ravished, drowned in the delights of
it. Hence it [the Word] says, they love sin, delight in lies, do take
pleasure in iniquity, and in them that do it; that they sport
themselves in their own deceivings, and glory in their shame (John
3:19; Psa 62:4; Rom 1:32; 2 Peter 2:13; Phil 3:19).

This is the temper of man by nature; for sin is mixed with and has the
mastery of all the powers of his soul. Hence they are said to be
captives to it, and to be led captive into the pleasures of it, at the
will of the devil (2 Tim 2:26). And you know it is not an easy thing to
break love, or to take the affections off that object on which they are
so deeply set, in which they are so deeply rooted, as man’s heart is in
his sins. Alas! how many are there that contemn all the allurements of
heaven, and that trample upon all the threatenings of God, and that
say, ‘Tush,’ at all the flames of hell, whenever these are propounded
as motives to work them off their sinful delights! so fixed are they,
so mad are they, upon these beastly idols. Yea, he that shall take in
hand to stop their course in this their way, is as he that shall
attempt to prevent the raging waves of the sea from their course, when
driven by the mighty winds.

When men are somewhat put to it, when reason and conscience shall begin
a little to hearken to a preacher, or a judgment that shall begin to
hunt for iniquity, how many tricks, evasions, excuses, demurs, delays,
and hiding-holes will they make, invent, and find, to hide and preserve
their sweet sins with themselves and their souls, in the delights of
them, to their own eternal perdition? Hence they endeavour to stifle
conscience, to choke convictions, to forget God, to make themselves
atheists, to contradict preachers that are plain and honest, and to
heap to themselves such of them only as are like themselves, that speak
unto them smooth things, and prophesy deceits; yea, they say themselves
to such preachers, ‘Get you out of the way; turn aside out of the path;
cause the Holy One of Israel to cease from before us’ (Isa 30:8-11). If
they be followed still, and conscience and guilt shall, like
blood-hounds, find them out in their secret places, and roar against
them for their wicked lives, then they will flatter, cogg, dissemble,
and lie against their soul, promising to mend, to turn, to repent, and
grow better shortly; and all to daff[13] off convictions and
molestations in their wicked ways, that they may yet pursue their
lusts, their pleasures, and sinful delights, in quiet, and without
control.

Yea, further, I have known some that have been made to roar like bears,
to yell like dragons, and to howl like dogs, by reason of the weight of
guilt, and the lashes of hell upon their conscience for their evil
deeds; who have, so soon as their present torments and fears were gone,
returned again with the ‘dog to his vomit; and as the sow that was
washed, to her wallowing in the mire’ (Hosea 7:14; 2 Peter 2:20-22).

Once again, some have been made taste of the good Word of God, of the
joy of heaven, and of the powers of the world to come, and yet could
not by any one, nay, by all of these, be made to break their league for
ever with their lusts and sins (Heb 6:4,5; Luke 8:13; John 5:33-35). O
Lord! what is man, that thou art mindful of him? Wherein is he to be
accounted of? He has sinned against thee; he loves his sins more than
thee. He is a lover of pleasures more than he is a lover of God!

But now, how shall this man be reclaimed from this sin? How shall he be
brought, wrought, and made, to be out of love with it? Doubtless it can
be by no other means, by what we can see in the Word, but by the
wounding, breaking, and disabling of the heart that loves it, and by
that means making it a plague and gall unto it. Sin may be made an
affliction, and as gall and wormwood to them that love it; but the
making of it so bitter a thing to such a man, will not be done but by
great and sore means. I remember we had in our town some time since, a
little girl that loved to eat the heads of foul tobacco-pipes, and
neither rod nor good words could reclaim her, and make her leave them.
So her father takes advice of a doctor, to wean her from them, and it
was this: Take, saith he, a great many of the foulest tobacco-pipe
heads you can get, and boil them in milk, and make a posset of that
milk, and make your daughter drink the posset-drink up. He did so, and
gave his girl it, and made her drink it up; the which became so irksome
and nauseous to her stomach, and made her so sick, that she could never
abide to meddle with tobacco-pipe heads any more, and so was cured of
that disease. Thou lovest thy sin, and neither rod nor good words will
as yet reclaim thee. Well, take heed; if thou wilt not be reclaimed,
God will make thee a posset of them, which shall be so bitter to thy
soul, so irksome to thy taste, so loathsome to thy mind, and so
afflicting to thy heart, that it shall break it with sickness and
grief, till it be loathsome to thee. I say, thus he will do if he loves
thee; if not, he will suffer thee to take thy course, and will let thee
go on with thy tobacco-pipe heads!

The children of Israel will have flesh, must have flesh; they weep,
cry, and murmur, because they have not flesh; the bread of heaven, that
is but light and sorry stuff in their esteem (Num 11:1-6). Moses goes
and tells God how the people despised his heavenly bread, and how they
longed, lusted, and desired to be fed with flesh. Well, says God, they
shall have flesh, they shall have their fill of flesh; I will feed them
with it; they shall have to the full; and that ‘ye shall not eat one
day, nor two days, nor five days, neither ten days, nor twenty days;
but even a whole month, until it come out at your nostrils, and it be
loathsome unto you; because ye have despised the Lord’ (Num 11:11-20).
He can tell how to make that loathsome to thee on which thou most dost
set thine evil heart. And he will do so, if he loves thee; else, as I
said, he will not make thee sick by smiting of thee nor punish thee for
or when thou committest whoredom, but will let thee alone till the
judgment-day, and call thee to a reckoning for all thy sins then. But
to pass this.

Eighth. Man, as he comes into the world, is not only a dead man, a
fool, proud, self-willed, fearless, a false believer, and a lover of
sin, but a wild man. He is of the wild olive tree, of that which is
wild by nature (Rom 11:17,24). So, in another place, man by nature is
compared to the ass, to a wild ass. ‘For vain or empty man would be
wise, though man be born like a wild ass’s colt’ (Job 11:12). Isaac was
a figure of Christ, and of all converted men (Gen 4:28). But Ishmael
was a figure of man by nature; and the Holy Ghost, as to that, saith
this of him, ‘And he will be a wild man’ (Gen 16:12). This man, I say,
was a figure of all carnal men, in their wildness or estrangedness from
God. Hence it is said of the prodigal, at his conversion, that he came
to himself then; implying that he was mad, wild, or out of his wits
before (Luke 15:17). I know there is a difference sometimes betwixt
one’s being wild and mad; yet sometimes wildness arriveth to that
degree as to give one rightly the denomination of being mad. And it is
always true in spirituals; namely, that he that is wild, as to God, is
mad, or besides himself, and so not capable, before he is tamed, of
minding his own eternal good as he should. There are these several
things that are tokens of one wild or mad; and they all meet in a
carnal man.

1. A wild or mad man gives no heed to good counsel; the frenzy of his
head shuts all out, and by its force leads him away from men that are
wise and sober. And thus it is with carnal men; good counsel is to them
as pearls are that are cast afore swine; it is trampled under foot of
them, and the man is despised that brings it (Matt 7:6). ‘The poor
man’s wisdom is despised, and his words are not heard’ (Eccl 9:16).

2. A wild or mad man, let him alone, and he will greatly busy himself
all his life to accomplish that which, when it is completed, amounts to
nothing. The work, the toil, the travel of such a one comes to nothing,
save to declare that he was out of his wits that did it. David,
imitating of such a one, scrabbled upon the gate of the king, as fools
do with chalk; and like to this is all the work of all carnal men in
the world (1 Sam 21:12,13). Hence, such a one is said to labour for the
wind, or for what will amount to no more than if he filled his belly
with the east wind (Eccl 5:16; Job 15:2).

3. A wild or mad man, if you set him to do anything, and he does it, he
will yet do it, not by or according to your bidding, but after the
folly of his own wild fancy; even as Jehu executed the commandment of
the Lord; he did it in his own madness, taking no heed to the
commandment of the Lord (2 Kings 9:20, 10:31). And thus do carnal men
do, when they meddle with any of God’s matters, as hearing, praying,
reading, professing; they do all according to their own wild fancy;
they take no heed to do these after the commandment of the Lord.

4. Wild or mad men, if they deck or array themselves with ought, as
many times they do, why, the spirit of their wildness or frenzy appears
even in the mode and way in which they do it. Either the things
themselves which they make use of for that purpose are very toys and
trifles; or if they seem to be better, they are put on after an antic
manner, rather to the rendering of them ridiculous, than to bespeak
them sober, judicious, or wise; and so do natural men array themselves
with what they would be accepted in with God. Would one in his wits
think to make himself fine or acceptable to men by arraying himself in
menstruous cloths, or by painting his face with dross and dung? And yet
this is the finery of carnal men, when they approach for acceptance
into the presence of God (Isa 64:6; Phil 3:7,8).

O the wildness, the frenzy, the madness, that possesses the heart and
mind of carnal men! they walk according to the course of this world,
according to or after that spirit which is in truth the spirit of the
devil, which worketh in the children of disobedience (Eph 2:1-3). But
do they believe that thus it is with them? No, they are, in their own
account, as other madmen are, the only ones in the world. Hence they
are so taken and tickled with their own frantic notions, and deride all
else that dwell in the world. But which is the way to make one that is
wild, or a madman, sober? To let him alone will not do it; to give him
good words only will not do it; no, he must be tamed; means must be
used to tame him. ‘He brought down their hearts with labour,’ or by
continual molestation; as you have it (Psa 107:10-12). He speaketh
there of madmen that are kept up in darkness, and bound in afflictions
and irons, because they rebelled against the words of God, and
contemned the counsel of the Most High.

This, therefore, is the way to deal with such, and none but God can so
deal with them. They must be taken, they must be separated from men;
they must be laid in chains, in darkness, afflictions, and irons; they
must be blooded, half-starved, whipped, purged, and be dealt with as
mad people are dealt with. And thus they must be dealt with till they
come to themselves, and cry out in their distresses. And then they cry
to the Lord in their troubles, and he saveth them out of their
distresses; then he brings them out of darkness, and the shadow of
death, and breaks their bands in sunder (Psa 107:13-15). Thus, I say,
God tames the wild, and brings mad prodigals to themselves, and so to
him for mercy.

Ninth. Man, as he comes into the world, is not only a dead man, a fool,
proud, self-willed, fearless, a false believer, a lover of sin, and a
wild man; but a man that disrelishes the things of the kingdom of God.
I told you before, that unconverted man is such as did not taste
things; but now I add, that he disrelishes things; he calls bitter
things sweet, and sweet bitter; he judges quite amiss. These are they
that God threateneth with a woe. ‘Woe unto them that call evil good,
and good evil; that put darkness for light, and light for darkness;
that put bitter for sweet, and sweet for bitter’ (Isa 5:20).

This latter part of this text shows us evidently that the things of God
are disrelished by some. They call his sweet things bitter, and the
devil’s bitter things sweet; and all this is for want of a broken
heart. A broken heart relishes otherwise than a whole or unbroken one
doth. A man that has no pain, or bodily distress, cannot find or feel
virtue or good in the most sovereign plaister, were it applied to arm
or leg; no, he rather says, Away with these stinking daubing things. O!
but lay the same plaisters where there is need, and the patient will
relish, and taste, and savour the goodness of them; yea, will prize and
commend them to others.

Thus it is in spirituals. The world, they know not what the anguish or
pain of a broken heart means; they say, ‘Who will show us any good,’
that is, better than we find in our sports, pleasures, estates, and
preferments. ‘There be many,’ says the Psalmist, speak after this sort.
But what says the distressed man? Why, ‘Lord, lift thou up the light of
thy countenance upon us’; and then adds, ‘Thou hast put gladness in my
heart’; namely, by the light of thy countenance, for that is the
plaister for a broken heart. ‘Thou hast put gladness in my heart, more
than in the time that their corn and their wine increaseth’ (Psa
4:1-7). O! a broken heart can savour pardon, can savour the
consolations of the Holy Ghost. Yea, as a hungry or thirsty man prizes
bread and water in the want thereof, so do the broken in heart prize
and set a high esteem on the things of the Lord Jesus. His flesh, his
blood, his promise, and the light of his countenance, are the only
sweet things both to scent and taste, to those that are of a wounded
spirit. The full soul loatheth the honey-comb; the whole despise the
gospel, they savour not the things that are of God.

If twenty men were to hear a pardon read, and but one of those twenty
were condemned to die, and the pardon was for none but such; which of
these men, think you, would taste the sweetness of that pardon, they
who are not, or he that was condemned? The condemned man, doubtless.
This is the case in hand. The broken in heart is a condemned man; yea,
it is a sense of condemnation, with other things, that has indeed
broken his heart; nor is there anything but sense of forgiveness that
can bind it up, or heal it. But could that heal it, could he not taste,
truly taste, or rightly relish this forgiveness? no; forgiveness would
be to him as it is to him that has not sense of want of it.

But, I say, what is the reason some so prize what others so despise,
since they both stand in need of the same grace and mercy of God in
Christ? Why, the one sees, and the other sees nothing, of this woeful
miserable state. And thus have I showed you the necessity of a broken
heart. 1. Man is dead, and must be quickened. 2. Man is a fool, and
must be made wise. 3. Man is proud, and must be humbled. 4. Man is
self-willed, and must be broken. 5. Man is fearless, and must be made
to consider. 6. Man is a false believer, and must be rectified. 7. Man
is a lover of sin, and must be weaned from it. 8. Man is wild, and must
be tamed. 9. Man disrelishes the things of God, and can take no savour
in them, until his heart is broken.

[V. THE REASONS WHY A BROKEN HEART IS ESTEEMED BY GOD SUCH AN EXCELLENT
THING.]


And thus have I done with this, and shall come next to the reasons of
the point, namely, to show you, why or how it comes to pass, that a
broken heart, a heart truly contrite, is to God such an excellent
thing. That to him it is so, we have proved by six demonstrations; what
it is, we have showed by the six signs thereof; that it must be, is
manifest by those nine reasons but now urged; and why it is with God or
in his esteem an excellent thing, that is shown by that which follows.

First. A broken heart is the handiwork of God; an heart of his own
preparing, for his own service; it is a sacrifice of his own providing,
of his providing for himself; as Abraham said in another case, ‘God
will provide himself a lamb’ (Gen 22:8).

Hence it is said, ‘The preparations of the heart in man, &c., is from
the Lord.’ And again, ‘God maketh my heart soft, and the Almighty
troubleth me’ (Job 23:16). The heart, as it is by nature hard, stupid,
and impenetrable, so it remains, and so will remain, until God, as was
said, bruiseth it with his hammer, and melts it with his fire. The
stony nature of it is therefore said to be taken away of God. ‘I will
take away the stony heart out of your flesh, and I will give you,’
saith he, ‘an heart of flesh’ (Eze 36:26). I will take away the stony
heart, or the stoniness, or the hardness of your heart, and I will give
you a heart of flesh; that is, I will make your heart sensible, soft,
wieldable, governable, and penitent. Sometimes he bids men rend their
hearts, not because they can, but to convince them rather, that though
it must be so, they cannot do it; so he bids them make themselves a new
heart, and a new spirit, for the same purpose also; for if God doth not
rend it, it remains unrent; if God makes it not new, it abides an old
one still.

This is that that is meant by his bending of men for himself, and of
his working in them that which is pleasing in his sight (Zech 9:13).
The heart, soul, or spirit, as in itself, as it came from God’s
fingers, a precious thing, a thing in God’s account worth more than all
the world. This heart, soul, or spirit, sin has hardened, the devil has
bewitched, the world has deceived. This heart, thus beguiled, God
coveteth and desireth: ‘My son,’ saith he, ‘give me thine heart, and
let thine eyes observe my ways’ (Prov 23:26).

This man cannot do this thing: for that his heart has the mastery of
him, and will not but carry him after all manner of vanity. What now
must be done? Why, God must take the heart by storm, by power, and
bring it to a compliance with the Word; but the heart of itself will
not; it is deluded, carried away to another than God. Wherefore God now
betakes him to his sword, and bring down the heart with labour, opens
it, and drives out the strong man armed that did keep it; wounds it;
and makes it smart for its rebellion, that it may cry; so he rectifies
it for himself. ‘He maketh sore, and bindeth up; he woundeth, and his
hands make whole’ (Job 5:18). Thus having wrought it for himself, it
becomes his habitation, his dwelling-place: ‘That Christ may dwell in
your hearts by faith’ (Eph 3:17).

But I would not swerve from the thing in hand. I have told you a broken
heart is the handiwork of God, a sacrifice of his own preparing; a
material fitted for himself.

1. By breaking of the heart he openeth it, and makes it a receptacle
for the graces of his Spirit; that is the cabinet, when unlocked, where
God lays up the jewels of the gospel; there he puts his fear; ‘I will
put my fear in their hearts’; there he writes his law; ‘I will write my
law in their heart’; there he puts his Spirit: ‘I will put my Spirit
within you’ (Jer 31:31-33, 32:39-41; Eze 36:26,27). The heart, I say,
God chooses for his cabinet: there he hides his treasure; there is the
seat of justice, mercy, and of every grace of God; I mean, when it is
broken, made contrite; and so regulated by the holy Word.

2. The heart, when broken, is like sweet gums and spices when beaten;
for as such cast their fragrant scent into the nostrils of men, so the
heart when broken casts its sweet smells in the nostrils of God. The
incense, which was a type of prayer of old, was to be beaten or
bruised, and so to be burned in the censer. The heart must be beaten or
bruised, and then the sweet scent will come out: even groans, and
cries, and sighs, for the mercy of God; which cries, &c. to him, are a
very excellent thing, and pleasing in his nostrils.

Second. A broken heart is in the sight of God an excellent thing;
because a broken heart is submissive; it falleth before God, and giveth
to him his glory. All this is true from a multitude of scriptures,
which I need not here mention. Hence such a heart is called an honest
heart, a good heart, a perfect heart, a heart fearing God, and such as
is sound in God’s statutes.

Now, this cannot but be an excellent thing, if we consider, that by
such a heart, unfeigned obedience is yielded unto him that calleth for
it. ‘Ye have obeyed from the heart,’ says Paul to them at Rome, ‘that
form of doctrine which was delivered you’ (Rom 6:17). Alas! the heart,
before it is broken and made contrite, is quite of another temper: ‘It
is not subject to the law of God, neither indeed can be.’ The great
stir before the heart is broken, is about who shall be Lord, God or the
sinner. True, the right of dominion is the Lord’s; but the sinner will
not suffer it, but will be all himself; saying ‘Who is Lord over us?’
and again, say they to God, ‘We are lords, we will come no more unto
thee’ (Psa 12:4; Jer 2:31).

This also is evident by their practice; God may say what he will, but
they will do what they list. Keep my sabbath, says God; I will not,
says the sinner. Leave your whoring, says God; I will not, says the
sinner. Do not tell lies, nor swear, nor curse, nor blaspheme my holy
name, says God; O but I will, says the sinner. Turn to me, says God; I
will not, says the sinner. The right of dominion is mine, says God;
but, like that young rebel (1 Kings 1:5), I will be king, says the
sinner. Now, this is intolerable, this is unsufferable, and yet every
sinner by practice says thus; for they have not submitted themselves
unto the righteousness of God.

Here can be no concord, no communion, no agreement, no fellowship.
Here, here is enmity on the one side, and flaming justice on the other
(2 Cor 6:14-16; Zech 11:8). And what delight, what content, what
pleasure, can God take in such men. None at all; no, though they should
be mingled with the best of the saints of God; yea, though the best of
saints should supplicate for them. Thus, says Jeremiah, ‘Then said the
Lord unto me, Though Moses and Samuel stood before me,’ that is, to
pray for them, ‘yet my mind could not be toward this people; cast them
out of my sight, and let them go forth’ (Jer 15:1).

Here is nought but open war, acts of hostility, and shameful rebellion,
on the sinner’s side; and what delight can God take in that? Wherefore,
if God will bend and buckle the spirit of such an one, he must shoot an
arrow at him, a bearded arrow, such as may not be plucked out of the
wound: an arrow that will stick fast, and cause that the sinner falls
down as dead at God’s foot (Psa 33:1,2). Then will the sinner deliver
up his arms, and surrender up himself as one conquered, into the hand
of, and beg for the Lord’s pardon, and not till then; I mean not
sincerely.

And now God has overcome, and his right hand and his holy arm has
gotten him the victory. Now he rides in triumph with his captive at his
chariot wheel; now he glories; now the bells in heaven do ring; now the
angels shout for joy, yea, are bid to do so, ‘Rejoice with me, for I
have found my sheep which was lost’ (Luke 15:1-10). Now also the
sinner, as a token of being overcome, lies grovelling at his foot,
saying, ‘Thine arrows are sharp in the heart of the king’s enemies,
whereby the people fall under thee’ (Psa 45:3-5).

Now the sinner submits, now he follows his conqueror in chains, now he
seeks peace, and would give all the world, were it his own, to be in
the favour of God, and to have hopes by Christ of being saved. Now this
must be pleasing, this cannot but be a thing acceptable in God’s sight:
‘A broken and a contrite heart, O God, thou wilt not despise.’ For it
is the desire of his own heart, the work of his own hands.

Third. Another reason why a broken heart is to God such an excellent
thing is this, a broken heart prizes Christ, and has a high esteem for
him. The whole have no need of a physician, but the sick; this sick man
is the broken-hearted in the text; for God makes men sick by smiting of
them, by breaking of their hearts. Hence sickness and wounds are put
together; for that the one is a true effect of the other (Mark 2:17;
Micah 6:13; Hosea 5:13). Can any think that God should be pleased, when
men despise his Son, saying, He hath no form nor comeliness, and when
we shall see him, there is no beauty that we should desire him? And yet
so say they of him whose hearts God has not mollified; yea, the elect
themselves confess, that before their hearts were broken, they set
light by him also. He is, say they, ‘despised and rejected of men,—and
we hid as it were our faces from him; he was despised, and we esteemed
him not’ (Isa 53:2,3).

He is indeed the great deliverer; but what is a deliverer to them that
never saw themselves in bondage, as was said before? Hence it is said
of him that delivered the city, ‘No man remembered that same poor man’
(Eccl 9:15). He has sorely suffered, and been bruised for the
transgression of man, that they might not receive the smart, and hell,
which by their sins they have procured to themselves. But what is that
to them that never saw ought but beauty, and that never tasted anything
but sweetness in sin? It is he that holdeth by his intercession the
hands of God, and that causes him to forbear to cut off the drunkard,
the liar, and unclean person, even when they are in the very act and
work of their abomination; but their hard heart, their stupefied heart,
has no sense of such kindness as this, and therefore they take no
notice of it. How many times has God said to this dresser of his
vineyard, ‘Cut down the barren fig-tree,’ while he yet, by his
intercession, has prevailed for a reprieve for another year! But no
notice is taken of this, no thanks is from them returned to him for
such kindness of Christ. Wherefore such ungrateful, unthankful,
inconsiderate wretches as these must needs be a continual eye-sore, as
I may say, and great provocation to God; and yet thus men will do
before their hearts are broken (Luke 13:6-9).

Christ, as I said, is called a physician; yea, he is the only
soul-physician. He heals, how desperate soever the disease be; yea, and
heals who he undertakes for ever. ‘I give unto them eternal life,’ and
doth all of free cost, of mere mercy and compassion (John 10:28). But
what is all this to one that neither sees his sickness, that sees
nothing of a wound? What is the best physician alive, or all the
physicians in the world, put all together, to him that knows no
sickness, that is sensible of no disease? Physicians, as was said, may
go a-begging for all the healthful. Physicians are of no esteem, save
only to the sick, or upon a supposition of being so now, or at any
other time.

Why, this is the cause Christ is so little set by in the world. God has
not made them sick by smiting of them; his sword has not given them the
wound, his dart has not been struck through their liver; they have not
been broken with his hammer, nor melted with his fire. So they have no
regard to his physician; so they slight all the provision which God has
made for the salvation of the soul. But now, let such a soul be
wounded; let such a man’s heart be broken; let such a man be made sick
through the sting of guilt, and be made to wallow himself in ashes
under the burden of his transgressions; and then, who but Christ, as
has been showed afore, then the physician; then, wash me, Lord, then
supple my wounds, then pour thy wine and oil into my sore; then Lord
Jesus cause me to hear the voice of joy and gladness, that the bones
which thou hast broken may rejoice. Nothing now so welcome as healing;
and so nothing, no man, so desirable now as Christ. His name to such is
the best of names; his love to such is the best of love; himself being
now not only in himself, but also to such a soul, the chiefest of ten
thousand (Can 5:10).

As bread to the hungry, as water to the thirsty, as light to the blind,
and liberty to the imprisoned; so, and a thousand times more, is Jesus
Christ to the wounded, and to them that are broken-hearted. Now, as was
said, this must needs be excellent in God’s eyes, since Christ Jesus is
so glorious in his eyes. To contemn what a man counts excellent, is an
offence to him; but to value, esteem, or think highly of that which is
of esteem with me, this is pleasing to me, such an opinion is excellent
in my sight. What says Christ? ‘My Father loveth you, because ye loved
me’ (John 16:27). Who hath an high esteem for Christ, the Father hath
an high esteem for them. Hence it is said, ‘He that hath the Son, hath
the Father’; the Father will be his, and will do for him as a Father,
who receiveth and sets an honourable esteem on his Son.

But none will, none can do this, but the broken-hearted; because they,
and they only, are sensible of the want and worth of an interest in
him.

I dare appeal to all the world as to the truth of this; and do say
again, that these, and none but these, have hearts of esteem in the
sight of God. Alas! ‘the heart of the wicked is little worth,’ for it
is destitute of a precious esteem of Christ, and cannot but be
destitute, because it is not wounded, broken, and made sensible of the
want of mercy by him (Prov 10:20).

Fourth. A broken heart is of great esteem with God, because it is a
thankful heart for that sense of sin and of grace it has received. The
broken heart is a sensible heart. This we touched upon before. It is
sensible of the dangers which sin leadeth to; yea, and has cause to be
sensible thereof, because it has seen and felt what sin is, both in the
guilt and punishment that by law is due thereto. As a broken heart is
sensible of sin, in the evil nature and consequences of it; so it is
also sensible of the way of God’s delivering the soul from the day of
judgment; consequently it must be a thankful heart. Now he that praises
me, glorifies me, saith God; and God loves to be glorified. God’s glory
is dear unto him; he will not part with that (Psa 50:23; Isa 42:8).

The broken-hearted, say I, forasmuch as he is the sensible soul, it
follows that he is the thankful soul. ‘Bless the Lord, O my soul,’ said
David, ‘and all that is within me bless his holy name.’ Behold what
blessing of God is here! and yet not content herewith, he goes on with
it again, saying, ‘Bless the Lord, O my soul, and forget not all his
benefits.’ But what is the matter? O! he has ‘forgiven all thine
iniquities, and healed all thy diseases. He has redeemed thy life from
destruction, and crowneth thee with loving kindnesses and tender
mercies’ (Psa 103:1-4). But how came he to be affected with this? Why,
he knew what it was to hang over the mouth of hell for sin; yea, he
knew what it was for death and hell to beset and compass him about;
yea, they took hold of him, as we have said, and were pulling of him
down into the deep; this he saw to the breaking of his heart. He saw
also the way of life, and had his soul relieved with faith and sense of
that, and that made him a thankful man. If a man who has had a broken
leg, is but made to understand, that by the breaking of that he kept
from breaking of his neck, he will be thankful to God for a broken leg.
‘It is good for me,’ said David, ‘that I have been afflicted.’ I was by
that preserved from a great danger; for before that I went astray (Psa
119:67,71).

And who can be thankful for a mercy that is not sensible that they want
it, have it, and have it of mercy? Now, this the broken-hearted, this
the man that is of a contrite spirit, is sensible of; and that with
reference to mercies of the best sort, and therefore must needs be a
thankful man, and so have a heart of esteem with God, because it is a
thankful heart.

Fifth. A broken heart is of great esteem with, or an excellent thing
in, the sight of God, because it is a heart that desires now to become
a receptacle or habitation for the spirit and graces of the Spirit of
God. It was the devil’s hold before, and was contented so to be. But
now it is for entertaining of, for being possessed with, the Holy
Spirit of God. ‘Create in me a clean heart,’ said David, ‘and renew a
right spirit within me. Take not thy Holy Spirit from me, uphold me
with thy free Spirit’ (Psa 51:10-12). Now he was for a clean heart and
a right spirit; now he was for the sanctifying of the blessed spirit of
grace; a thing which the uncircumcised in heart resist, and do despite
unto (Acts 7:51; Heb 10:29).

A broken heart, therefore, suiteth with the heart of God; a contrite
spirit is one spirit with him. God, as I told you before, covets to
dwell with the broken in heart, and the broken in heart desire
communion with him. Now here is an agreement, a oneness of mind; now
the same mind is in thee which was also in Christ Jesus. This must
needs be an excellent spirit; this must needs be better with God, and
in his sight, than thousands of rams, or ten thousand rivers of oil.
But does the carnal world covet this, this spirit, and the blessed
graces of it? No, they despise it, as I said before; they mock at it,
they prefer and countenance any sorry, dirty lust rather; and the
reason is, because they want a broken heart, that heart so highly in
esteem with God, and remain for want thereof in their enmity to God.

The broken-hearted know, that the sanctifying of the Spirit is a good
means to keep from that relapse, out of which a man cannot come unless
his heart be wounded a second time. Doubtless David had a broken heart
at first conversion, and if that brokenness had remained, that is, had
he not given way to hardness of heart again, he had never fallen into
that sin out of which he could not be recovered, but by the breaking of
his bones a second time. Therefore, I say, a broken heart is of great
esteem with God; for it—and I will add, so long as it retains its
tenderness—covets none but God, and the things of his Holy Spirit; sin
is an abomination to it.

[VI. ADVANTAGES THAT A CHRISTIAN GETS BY KEEPING HIS HEART TENDER.]


And here, as in a fit place, before I go any further, I will show you
some of the advantages that a Christian gets by keeping of his heart
tender. For, as to have a broken heart, is to have an excellent thing,
so to keep this broken heart tender, is also very advantageous.

First. This is the way to maintain in thy soul always a fear of sinning
against God. Christians do not wink at, or give way to sin, until their
hearts begin to lose their tenderness. A tender heart will be affected
at the sin of another, much more it will be afraid of committing of sin
itself (2 Kings 22:19).

Second. A tender heart quickly yieldeth to prayer, yea, prompteth to
it, puts an edge and fire into it. We never are backward to prayer
until our heart has lost its tenderness; though then it grows cold,
flat, and formal, and so carnal to and in that holy duty.

Third. A tender heart has always repentance at hand for the least fault
or slip, or sinful thought that the soul is guilty of. In many things
the best offend; but if a Christian loseth his tenderness, if he says
he has his repentance to seek, his heart is grown hard—has lost that
spirit, that kind spirit of repentance, it was wont to have. Thus it
was with the Corinthians; they were decayed, and lost their tenderness;
wherefore their sin—yea, great sins—remained unrepented of (2 Cor
12:20).

Fourth. A tender heart is for receiving often its communion with God,
when he that is hardened, though the seed of grace is in him, will be
content to eat, drink, sleep, wake, and go days without number without
him (Isa 17:10; Jer 2:32).

Fifth. A tender heart is a wakeful, watchful heart. It watches against
sin in the soul, sin in the family, sin in the calling, sin in
spiritual duties and performances, &c. It watches against Satan,
against the world, against the flesh, &c. But now, when the heart is
not tender, there is sleepiness, unwatchfulness, idleness, a suffering
the heart, the family, and calling to be much defiled, spotted, and
blemished with sin; for a hard heart departs from God, and turns aside
in all these things.

Sixth. A tender heart will deny itself, and that in lawful things, and
will forbear even that which may be done—for some Jew, or Gentile, or
the church of God, or any member of it, should be offended, or made
weak thereby; whereas the Christian that is not tender, that has lost
his tenderness, is so far off of denying himself in lawful things, that
he will even adventure to meddle in things utterly forbidden, whoever
is offended, grieved, or made weak thereby. For an instance of this, we
need go no further than to the man in the text, who, while he was
tender, trembled at little things; but when his heart was hardened, he
could take Bathsheba to satisfy his lust, and kill her husband to cover
his wickedness.

Seventh. A tender heart—I mean, the heart kept tender—preserves from
many a blow, lash, and fatherly chastisement; because it shuns the
causes, which is sin, of the scourging hand of God. ‘With the pure thou
wilt show thyself pure, but with the froward thou wilt shew thyself
unsavoury’ (2 Sam 22:27; Psa 18:25-27).

Many a needless rebuke and wound doth happen to the saints of God
through their unwise behaviour. When I say needless, I mean they are
not necessary, but to reclaim us from our vanities; for we should not
feel the smart of them, were it not for our follies. Hence the
afflicted is called a fool, because his folly brings his affliction
upon him. ‘Fools,’ says David, ‘because of their transgression, and
because of their iniquities, are afflicted’ (Psa 107:17). And therefore
it is, as was said before, that he call his sin his foolishness. And
again, ‘God will speak peace unto his people, and to his saints; but
let them not turn again to folly’ (Psa 38:5, 85:8). ‘If his children
transgress my laws, then will I visit their transgression with the rod,
and their iniquity with stripes’ (Psa 89:30-32).

[How to keep the heart tender.]

QUEST. But what should a Christian do, when God has broke his heart, to
keep it tender?

ANSW. To this I will speak briefly. And, first, give you several
cautions; secondly, several directions.

[First—Several cautions.]

1. Take heed that you choke not those convictions that at present do
break your hearts, by labouring to put those things out of your minds
which were the cause of such convictions; but rather nourish and
cherish those things in a deep and sober remembrance of them. Think,
therefore, with thyself thus, What was it that at first did wound my
heart? And let that still be there, until, by the grace of God, and the
redeeming blood of Christ, it is removed.

2. Shun vain company. The keeping of vain company has stifled many a
conviction, killed many a desire, and made many a soul fall into hell,
that once was hot in looking after heaven. A companion that is not
profitable to the soul, is hurtful. ‘He that walketh with wise men
shall be wise, but a companion of fools shall be destroyed’ (Prov
13:20).

3. Take heed of idle talk, that thou neither hear nor join with it. ‘Go
from the presence of a foolish man, when thou perceivest not in him the
lips of knowledge’ (Prov 14:7). ‘Evil communications corrupt good
manners. And a fool’s lips are the snare of his soul.’ Wherefore take
heed of these things (Prov 18:7; 1 Cor 15:33).

4. Beware of the least motion to sin, that it be not countenanced, lest
the countenancing of that makes way for a bigger.[14] David’s eye took
his heart, and so his heart nourishing the thought, made way for the
woman’s company, the act of adultery, and bloody murder. Take heed,
therefore, brethren, ‘lest any of you be hardened through the
deceitfulness of sin’ (Heb 3:12,13). And remember, that he that will
rend the block, puts the thin end of the wedge first thereto, and so,
by driving, does his work.

5. Take heed of evil examples among the godly; learn of no man to do
that which the word of God forbids. Sometimes Satan makes use of a good
man’s bad ways, to spoil and harden the heart of them that come after.
Peter’s false doing had like to have spoiled Barnabas, yea, and several
others more. Wherefore take heed of men, of good men’s ways, and
measure both theirs and thine own by no other rule but the holy Word of
God (Gal 2:11-13).

6. Take heed of unbelief, or atheistical thoughts; make no question of
the truth and reality of heavenly things: for know unbelief is the
worst of evils; nor can the heart be tender that nourisheth or gives
place unto it. ‘Take heed, therefore, lest there be in any of you an
evil heart of unbelief, in departing from the living God’ (Heb 3:12).
These cautions are necessary to be observed with all diligence, of all
them that would, when their heart is made tender, keep it so. And now
to come,

[Second]—to the Directions.

1. Labour after a deep knowledge of God to keep it warm upon thy heart;
knowledge of his presence, that is everywhere. ‘Do not I fill heaven
and earth, saith the Lord?’ (Jer 23:24). (1.) Knowledge of his piercing
eye, that it runneth to and fro through the earth, beholding in every
place the evil and the good; that his eyes behold, and his eyelids try
the children of men (Prov 15:3). (2.) The knowledge of his power, that
he is able to turn and dissolve heaven and earth into dust and ashes;
and that they are in his hand but as a scroll or vesture (Heb 1:11,12).
(3.) The knowledge of his justice, that the rebukes of it are as
devouring fire (Heb 12:19). (4.) The knowledge of his faithfulness, in
fulfilling promises to them to whom they are made, and of his
threatenings on the impenitent (Matt 5:18, 24:35; Mark 13:31).

2. Labour to get and keep a deep sense of sin in its evil nature, and
in its soul-destroying effects upon thy heart; be persuaded, that it is
the only enemy of God, and that none hate, or are hated of God, but
through that. (1.) Remember it turned angels into devils, thrust them
down from heaven to hell. (2.) That it is the chain in which they are
held and bound over to judgment (2 Peter 2:4; Jude 6). (3.) That it was
for that that Adam was turned out of paradise; that for which the old
world was drowned; that for which Sodom and Gomorrah was burned with
fire from heaven; and that which cost Christ his blood to redeem thee
from the curse it has brought upon thee; and that, if anything, will
keep thee out of heaven for ever and ever. (4.) Consider the pains of
hell. Christ makes use of that as an argument to keep the heart tender;
yea, to that end repeats and repeats, and repeats, both the nature and
durableness of the burning flame thereof, and of the gnawing of the
neverdying worm that dwells there (Mark 9:43-48).

3. Consider of death, both as to the certainty of thy dying, and
uncertainty of the time when. We must die, we must needs die; our days
are determined—the number of our months are with God, though not with
us; nor can we pass them, would we, had we them, give a thousand worlds
to do it (2 Sam 14:14; Job 7:1, 14:1-5). Consider thou must die but
once—I mean but once as to this world; for if thou, when thou goest
hence, dost not die well, thou canst not come back again and die
better. ‘It is appointed unto men once to die, but after this the
judgment’ (Heb 9;27).

4. Consider also of the certainty and terribleness of the day of
judgment, when Christ shall sit upon his great white throne, when the
dead shall, by the sound of the trump of God, be raised up; when the
elements, with heaven and earth, shall be on a burning flame; when
Christ shall separate men one from another, as a shepherd divideth his
sheep from the goats; when the books shall be opened, the witnesses
produced, and every man be judged according to his works; when heaven’s
gate shall stand open to them that shall be saved, and the jaws of hell
stand gaping for them that shall be damned (Acts 5:30-31, 10:42; Matt
25:31,32,34,4; Rev 2:11; 1 Cor 15:51; Rev 20:12,15; 2 Peter 3:7,10,12;
Rom 2:2,15,16; Rev 22:12).

5. Consider, Christ Jesus did use no means to harden his heart against
doing and suffering those sorrows which were necessary for the
redemption of thy soul. No; though he could have hardened his heart
against thee in the way of justice and righteousness, because thou
hadst sinned against him, he rather awakened himself, and put on all
pity, bowels, and compassion; yea, tender mercies, and did it. In his
love and in his pity he saved us. His tender mercies from on high hath
visited us. He loved us, and gave himself for us. Learn, then, of
Christ, to be tender of thyself, and to endeavour to keep thy heart
tender to God-ward, and to the salvation of thy soul. But to draw to a
conclusion.

VII. THE USE.


Let us now, then, make some use of this doctrine. As,

FIRST USE. From the truth of the matter, namely, that the man who is
truly come to God has had his heart broken—his heart broken in order to
his coming to him. And this shows us what to judge of the league that
is between sin and the soul, to wit, that it is so firm, so strong, so
inviolable, as that nothing can break, disannul, or make it void,
unless the heart be broken for it. It was so with David, yea, his new
league with it could not be broken until his heart was broken.

It is amazing to consider what hold sin has on some men’s souls,
spirits, will, and affections. It is to them better than heaven, better
than God—than the soul, ay, than salvation; as is evident, because,
though all these are offered them upon this condition, if they will but
leave their sins, yet they will choose rather to abide in them, to
stand and fall by them. How sayest thou, sinner? Is not this a truth?
How many times hast thou had heaven and salvation offered to thee
freely, wouldst thou but break thy league with this great enemy of God?
Of God, do I say; if thou wouldst but break this league with this great
enemy of thy soul? but couldst never yet be brought unto it; no,
neither by threatening nor by promise couldst thou ever yet be brought
unto it.

It is said of Ahab he sold himself to work wickedness: and in another
place, yea, ‘for your iniquities have ye sold yourselves’ (1 Kings
21:25; Isa 50:1). But what is this iniquity? Why, a thing of nought;
nay, worse than nought a thousand times; but because nought is as we
say nought, therefore it goes under that term, where God saith again to
the people, ‘Ye have sold yourselves for nought’ (Isa 52:3). But, I
say, what an amazing thing is this, that a rational creature should
make no better a bargain; that one that is so wise in all terrene
things, should be such a fool in the thing that is most weighty? And
yet such a fool he is, and he tells every one that goes by the way that
he is such an one, because he will not break his league with sin until
his heart is broken for it. Men love darkness rather than light. Ay,
they make it manifest they love it, since so great a proffer will not
prevail with them to leave it.

SECOND USE. Is this a truth, that the man that truly comes to God in
order thereto has had his heart broken? then this shows us a reason why
some men’s hearts are broken; even a reason why God breaks some men’s
hearts for sin; namely, because he would not have them die in it, but
rather come to God that they might be saved? Behold, therefore, in this
how God resolved as to the saving of some men’s souls! He will have
them, he will save them, he will break their hearts, but he will save
them; he will kill them, that they may live; he will wound them, that
he may heal them. And it seems by our discourse that now there is no
way left but this; fair means, as we say, will not do; good words, a
glorious gospel, entreatings, beseeching with blood and tears, will not
do. Men are resolved to put God to the utmost of it; if he will have
them he must fetch them, follow them, catch them, lame them; yea, break
their bones, or else he shall not save them.

Some men think an invitation, an outward call, a rational discourse,
will do; but they are much deceived, there must a power, an exceeding
great and mighty power, attend the Word, or it worketh not effectually
to the salvation of the soul. I know these things are enough to leave
men without excuse, but yet they are not enough to bring men home to
God. Sin has hold of them, they have sold themselves to it; the power
of the devil has hold of them, they are his captives at his will; yea,
and more than all this, their will is one with sin, and with the devil,
to be held captive thereby: and if God gives not contrition,
repentance, or a broken heart, for sin, there will not be no not so
much as a mind in man to forsake this so horrible a confederacy and
plot against his soul (2 Tim 2:24,25).

Hence men are said to be drawn from these breasts, that come, or that
are brought to him (Isa 26:9; John 6:44). Wherefore John might well
say, ‘Behold what manner of love the Father hath bestowed upon us!’
Here is cost bestowed, pains bestowed, labour bestowed, repentance
bestowed; yea, and an heart made sore, wounded, broken, and filled with
pain and sorrow, in order to the salvation of the soul.

THIRD USE. This then may teach us what estimation to set upon a broken
heart. A broken heart is such as God esteems, yea, as God counts better
than all external service: a broken heart is that which is in order to
salvation, in order to thy coming to Christ for life. The world know
not what to make of it, nor what to say to one that has a broken heart,
and therefore do despise it, and count that man that carries it in his
bosom a moping fool, a miserable wretch, an undone soul: ‘But a broken
and a contrite spirit, O God, thou wilt not despise’; a broken heart
takes thine eye, thy heart: thou choosest it for thy companion, yea,
has given thy Son a charge to look well to such a man, and has promised
him thy salvation, as has afore been proved.

Sinner, hast thou obtained a broken heart? has God bestowed a contrite
spirit upon thee? He has given thee what himself is pleased with; he
has given thee a cabinet to hold his grace in; he has given thee a
heart that can heartily desire his salvation, an heart after his own
heart, that is, such as suits his mind. True, it is painful now,
sorrowful now, penitent now, grieved now; now it is broken, now it
bleeds, now, now it sobs, now it sighs, now it mourns and crieth unto
God. Well, very well; all this is because he hath a mind to make thee
laugh; he has made thee sorry on earth that thou mightest rejoice in
heaven. ‘Blessed are they that mourn, for they shall be
comforted.—Blessed are ye that weep now, for ye shall laugh’ (Matt 5:4;
Luke 6:21).

But, soul, be sure thou hast this broken heart. All hearts are not
broken hearts, nor is every heart that seems to have a wound, a heart
that is truly broken. A man may be cut to, yet not into the heart; a
man may have another, yet not a broken heart (Acts 7:54; 1 Sam 10:9).
We know there is a difference betwixt a wound in the flesh and a wound
in the spirit; yea, a man’s sin may be wounded, and yet his heart not
broken: so was Pharaoh’s, so was Saul’s, so was Ahab’s; but they had
none of them the mercy of a broken heart. Therefore, I say, take heed;
every scratch with a pin, every prick with a thorn, nay, every blow
that God giveth with his Word upon the heart of sinners, doth not
therefore break them. God gave Ahab such a blow that he made him stoop,
fast, humble himself, gird himself with and lie in sackcloth, which was
a great matter for a king, and go softly, and yet he never had a broken
heart (1 Kings 21:27,29). What shall I say? Pharaoh and Saul confessed
their sins, Judas repented himself of his doings, Esau sought the
blessing, and that carefully with tears, and yet none of these had a
heart rightly broken, or a spirit truly contrite; Pharaoh, Saul, and
Judas, were Pharaoh, Saul, and Judas still; Esau was Esau still; there
was no gracious change, no thorough turn to God, no unfeigned parting
with their sins, no hearty flight for refuge, to lay hold on the hope
of glory, though they indeed had thus been touched (Exo 10:16; 1 Sam
26:21; Matt 27:3; Heb 12:14-17).

The consideration of these things call aloud to us to take heed, that
we take not that for a broken and a contrite spirit that will not go
for one at the day of death and judgment. Wherefore, seeking soul, let
me advise thee, that thou mayest not be deceived as to this thing of so
great weight.

First. To go back towards the beginning of this book, and compare
thyself with those six or seven signs of a broken and contrite heart,
which there I have, according to the Word of God, given to thee for
that end; and deal with thy soul impartially about them.

Second. Or, which may and will be great help to thee if thou shalt be
sincere therein, namely, to betake thyself to the search of the Word,
especially where thou readest of the conversion of men, and try if thy
conversion be like, or has a good resemblance or oneness with theirs.
But in this have a care that thou dost not compare thyself with those
good folk of whose conversion thou readest not, or of the breaking of
whose heart there is no mention made in Scripture; for all that are
recorded in the Scripture for saints have not their conversion, as to
the manner or nature of it, recorded in the Scripture.

Third. Or else, do thou consider truly of the true signs of repentance
which are laid down in Scripture; for that is the true effect of a
broken heart, and of a wounded spirit. And for this see Matthew 3:5,6;
Luke 18:13, 19:8; Acts 2:37-40, &c., 16:29,30, 19:18,19; 2 Corinthians
7:8-11.

Fourth. Or else, take into consideration how God has said, they shall
be in their spirits that he intends to save. And for this read these
scriptures: (1.) That in Jeremiah 31, ‘They shall come with weeping,
and with supplications will I lead them’ &c. (v 9). (2.) Read Jeremiah
50:4,5: ‘In those days, and in that time, the children of Israel shall
come, they and the children of Judah together, going and weeping: they
shall go, and seek the Lord their God. They shall ask the way to Zion
with their faces thitherward, saying, Come, and let us join ourselves
to the Lord in a perpetual covenant that shall not be forgotten.’ (3.)
Read Ezekiel 6:9: ‘And they that escape of you shall remember me among
the nations whither they shall be carried captives, because I am broken
with their whorish heart, which have departed from me, and with their
eyes, which go a-whoring after their idols: and they shall loathe
themselves for the evils which they have committed in all their
abominations.’ (4.) Read Ezekiel 7:16: ‘But they that escape of them
shall escape, and shall be on the mountains like doves of the valleys,
all of them mourning, every one for his iniquity.’ (5.) Read Ezekiel
20:43: ‘And there shall ye remember your ways, and all your doings,
wherein ye have been defiled; and ye shall loathe yourselves in your
own sight for all your evils that ye have committed.’ (6.) Read Ezekiel
37:31: ‘Then shall ye remember your own evil ways, and your doings that
were not good, and shall loathe yourselves in your own sight for your
iniquities and for your abominations.’ (7.) Read Zechariah 12:10: ‘And
I will pour upon the house of David, and upon the inhabitants of
Jerusalem, the spirit of grace and of supplications: and they shall
look upon me whom they have pierced, and they shall mourn for him, as
one mourneth for his only son, and shall be in bitterness for him, as
one that is in bitterness for his first-born.’

Now all these are the fruits of the Spirit of God, and of the heart,
when it is broken: wherefore, soul, take notice of them, and because
these are texts by which God promiseth that those whom he saveth shall
have this heart, this spirit, and these holy effects in them; therefore
consider again, and examine thyself, whether this is the state and
condition of thy soul. And that thou mayest do it fully, consider
again, and do thou,

1. Remember that here is such a sense of sin, and of the irksomeness
thereof, as maketh the man not only to abhor that, but himself, because
of that; this is worth the noting by thee.

2. Remember again that here is not only a self-abhorrence, but a
sorrowful kind mourning unto God, at the consideration that the soul by
sin has affronted, contemned, disregarded, and set at nought, both God
and his holy Word.

3. Remember also that here are prayers and tears for mercy, with
desires to be now out of love with sin for ever, and to be in heart and
soul firmly joined and knit unto God.

4. Remember also that this people here spoken of have all the way from
Satan to God, from sin to grace, from death to life, scattered with
tears and prayers, with weeping and supplication; they shall go
weeping, and seeking the Lord their God.

5. Remember that these people, as strangers and pilgrims do, are not
ashamed to ask the way of those they meet with to Zion, or the heavenly
country; whereby they confess their ignorance, as became them, and
their desire to know the way to life: yea, thereby they declare that
there is nothing in this world, under the sun, or this side heaven,
that can satisfy the longings, the desire, and cravings of a broken and
a contrite spirit. Reader, be advised, and consider of these things
seriously, and compare thy soul with them, and with what else thou
shalt find here written for thy conviction and instruction.

FOURTH USE. If a broken heart and a contrite spirit be of such esteem
with God, then this should encourage them that have it to come to God
with it. I know the great encouragement for men to come to God is, for
that there ‘is a mediator between God and men, the man Christ Jesus’ (1
Tim 2:5). This, I say, is the great encouragement, and in its place
there is none but that; but there are other encouragements subordinate
to that, and a broken and a contrite spirit is one of them: this is
evident from several places of Scripture.

Wherefore, thou that canst carry a broken heart and a sorrowful spirit
with thee, when thou goest to God, tell him thy heart is wounded within
thee, that thou hast sorrow in thy heart, and art sorry for thy sins;
but take heed of lying.[15] Confess also thy sins unto him, and tell
him they are continually before thee. David made an argument of these
things, when he went to God by prayer. ‘O Lord,’ saith he, ‘rebuke me
not in thy wrath: neither chasten me in thy hot displeasure.’ But why
so? O! says he, ‘Thine arrows stick fast in me, and thy hand presseth
me sore. There is no soundness in my flesh, because of thine anger:
neither is there any rest in my bones, because of my sin. For mine
iniquities are gone over mine head: as a heavy burden they are too
heavy for me. My wounds stink, and are corrupt, because of my
foolishness. I am troubled; I am bowed down greatly; I go mourning all
the day long. For my loins are filled with a loathsome disease: and
there is no soundness in my flesh. I am feeble and sore broken; I have
roared by reason of the disquietness of my heart. Lord, all my desire
is before thee; and my groaning is not hid from thee. My heart panteth,
my strength faileth me: as for the light for mine eyes, it also is gone
from me. My lovers and my friends stand aloof from my sore’: and so he
goes on (Psa 38:1-4, &c.).

These are the words, sighs, complaints, prayers, and arguments of a
broken heart to God for mercy; and so are they—‘Have mercy upon me, O
God, according to thy loving kindness; according unto the multitude of
thy tender mercies blot out my transgressions. Wash me thoroughly from
mine iniquity, and cleanse me from my sin. For I acknowledge my
transgressions; and my sin is ever before me’ (Psa 51:1-3).

God alloweth poor creatures that can, without lying, thus to plead and
argue with him. ‘I am poor and sorrowful,’ said the good man to him,
‘let thy salvation, O God, set me up on high’ (Psa 69:29). Wherefore
thou that hast a broken heart take courage, God bids thee take courage;
say therefore to thy soul, ‘Why are thou cast down, O my soul?’ as
usually the broken-hearted are. ‘And why art thou disquieted within me?
Hope thou in God.’ ‘I had fainted,’ if I had not been of good courage;
therefore ‘be of good courage, and he shall strengthen thine heart’
(Psa 42:11, 43:5, 27:12-14).

But alas! the broken-hearted are far off from this; they faint; they
reckon themselves among the dead; they think God will remember them no
more: the thoughts of the greatness of God, and his holiness, and their
own sins and vilenesses, will certainly consume them. They feel guilt
and anguish of soul; they go mourning all the day long; their mouth is
full of gravel and gall, and they are made to drink draughts of
wormwood and gall; so that he must be an artist indeed at believing,
who can come to God under his guilt and horror, and plead in faith that
the sacrifices of God are a broken heart, such as he had; and that ‘a
broken and a contrite spirit God will not despise.’

FIFTH USE. If a broken heart, if a broken and contrite spirit, is of
such esteem with God, then why should some be, as they are, so afraid
of a broken heart, and so shy of a contrite spirit?

I have observed that some men are as afraid of a broken heart, or that
they for their sins should have their hearts broken, as the dog is of
the whip. O! they cannot away with such books, with such sermons, with
such preachers, or with such talk, as tends to make a man sensible of,
and to break his heart, and to make him contrite for his sins. Hence
they heap to themselves such teachers, get such books, love such
company, and delight in such discourse, as rather tends to harden than
soften; to make desperate in, than sorrowful for their sin. They say to
such sermons, books, and preachers, as Amaziah said unto Amos, ‘O thou
seer, go, flee thee away into the land of Judah, and there eat bread,
and prophesy there, but prophesy not again any more at Bethel; for it
is the king’s chapel, and it is the king’s court’ (Amos 7:12,13).

But do these people know what they do? Yes, think they, for such
preachers, such books, such discourses tend to make one melancholy or
mad; they make us that we cannot take pleasure in ourselves, in our
concerns, in our lives. But, O fool in grain![16] let me speak unto
thee. Is it a time to take pleasure, and to recreate thyself in
anything, before thou hast mourned and been sorry for thy sins? That
mirth that is before repentance for sin will certainly end in
heaviness. Wherefore the wise man, putting both together, saith that
mourning must be first. There is ‘a time to weep, and a time to laugh;
a time to mourn, and a time to dance’ (Eccl 3:4). What, an unconverted
man, and laugh! Shouldst thou see one singing merry songs that is
riding up Holborn to Tyburn,[17] to be hanged for felony, wouldst thou
not count him besides himself, if not worse? and yet thus it is with
him that is for mirth while he standeth condemned by the Book of God
for his trespasses. Man! man! thou hast cause to mourn; yea, thou must
mourn if ever thou art saved. Wherefore my advice is, that instead of
shunning, thou covet both such books, such preachers, and such
discourses, as have a tendency to make a man sensible of, and to break
his heart for sin; and the reason is, because thou wilt never be as
thou shouldst, concerned about, nor seek the salvation of thine own
soul, before thou hast a broken heart, a broken and a contrite spirit.
Wherefore be not afraid of a broken heart; be not shy of a contrite
spirit. It is one of the greatest mercies that God bestows upon a man
or a woman. The heart rightly broken at the sense of, and made truly
contrite for transgression, is a certain forerunner of salvation. This
is evident from those six demonstrations which were laid down to prove
the point in hand, at first.

And for thy awakening in this matter, let me tell thee, and thou wilt
find it so, thou must have thy heart broken whether thou wilt or no.
God is resolved to break ALL hearts for sin some time or other. Can it
be imagined, sin being what it is, and God what he is—to wit, a
revenger of disobedience—but that one time or other man must smart for
sin? smart, I say, either to repentance or to condemnation. He that
mourns not now, while the door of mercy is open, must mourn for sin
when the door of mercy is shut.

Shall men despise God, break his law, contemn his threats, abuse his
grace, yea, shut their eyes when he says, See; and stop their ears when
he says, Hear; and shall they so escape? No, no, because he called, and
they refused; he stretched out his hand, and they regarded it not;
therefore shall calamity come upon them, as upon one in travail; and
they shall cry in their destruction, and then God will laugh at their
destruction, and mock when their fear cometh. Then, saith he, ‘they
shall cry’ (Prov 1:24-26). I have often observed that this threatening
is repeated at least seven times in the New Testament, saying, ‘There
shall be weeping and gnashing of teeth’; ‘there shall be wailing and
gnashing of teeth’ (Matt 8:12, 13:42,50, 22:13, 24:51, 25:30; Luke
13:28). There. Where? In hell, and at the bar of Christ’s tribunal,
when he comes to judge the world, and shall have shut to the door to
keep them out of glory, that have here despised the offer of his grace,
and overlooked the day of his patience. ‘There shall be wailing and
gnashing of teeth.’ They shall weep and wail for this.

There are but two scriptures that I shall use more, and then I shall
draw towards a conclusion. One is that in Proverbs, where Solomon is
counselling of young men to beware of strange, that is, of wanton,
light, and ensnaring women. Take heed of such, said he, lest ‘thou
mourn at the last,’ that is, in hell, when thou art dead, ‘when thy
flesh and thy body are consumed, and say, How have I hated instruction,
and my heart despised reproof, and have not obeyed the voice of my
teachers, nor inclined mine ears to them that instructed me!’ (Prov
5:11-13).

The other scripture is that in Isaiah, where he says, ‘Because when I
called, ye did not answer; when I spake, ye did not hear; but did evil
before mine eyes, and did choose that wherein I delighted not.
Therefore thus saith the Lord God, Behold, my servants shall eat, but
ye shall be hungry; behold, my servants shall drink, but ye shall be
thirsty; behold, my servants shall rejoice, but ye shall be ashamed;
behold, my servants shall sing for joy of heart, but ye shall cry for
sorrow of heart, and shall howl for vexation of spirit’ (Isa 65:13,14).

How many beholds are here! and every behold is not only a call to
careless ones to consider, but as a declaration from heaven that thus
at last it shall be with all impenitent sinners; that is, when others
sing for joy in the kingdom of heaven, they, they shall sorrow in hell,
and howl for vexation of spirit there.

Wherefore, let me advise that you be not afraid of, but that you rather
covet a broken heart, and prize a contrite spirit; I say, covet it now,
now the white flag is hung out, now the golden sceptre of grace is held
forth to you. Better mourn now God inclines to mercy and pardon, than
mourn when the door is quite shut up. And take notice, that this is not
the first time that I have given you this advice.

USE SIXTH. Lastly, If a broken heart be a thing of so great esteem with
God as has been said, and if duties cannot be rightly performed by a
heart that has not been broken, then this shows the vanity of those
peoples’ minds, and also the invalidity of their pretended Divine
services, who worship God with a heart that was never broken, and
without a contrite spirit. There has, indeed, at all times been great
flocks of such professors in the world in every age, but to little
purpose, unless to deceive themselves, to mock God, and lay
stumbling-blocks in the way of others; for a man whose heart was never
truly broken, and whose spirit was never contrite, cannot profess
Christ in earnest, cannot love his own soul in earnest; I mean, he
cannot do these things in truth, and seek his own good the right way,
for he wants a bottom for it, to wit, a broken heart for sin, and a
contrite spirit.

That which makes a man a hearty, an unfeigned, a sincere seeker after
the good of his own soul, is sense of sin, and a godly fear of being
overtaken with the danger which it brings a man into. This makes him
contrite or repentant, and puts him upon seeking of Christ the Saviour,
with heart-aching and heart-breaking considerations. But this cannot
be, where this sense, this godly fear, and this holy contrition is
wanting. Profess men may, and make a noise, as the empty barrel maketh
the biggest sound; but prove them, and they are full of air, full of
emptiness, and that is all.

Nor are such professors tender of God’s name, nor of the credit of that
gospel which they profess; nor can they, for they want that which
should oblige them thereunto, which is a sense of pardon and
forgiveness, by the which their broken hearts have been replenished,
succoured, and made to hope in God. Paul said, the love of Christ
constrained him. But what was Paul but a broken-hearted and a contrite
sinner? (Acts 9:3-6; 2 Cor 5:14). When God shows a man the sin he has
committed, the hell he has deserved, the heaven he has lost; and yet
that Christ, and grace, and pardon may be had; this will make him
serious, this will make him melt, this will break his heart, this will
show him that there is more than air, than a noise, than an empty sound
in religion; and this is the man, whose heart, whose life, whose
conversation and all, will be engaged in the matters of the eternal
salvation of his precious and immortal soul.

[VIII. OBJECTIONS ANSWERED.]


Object. First. But some may object, that in this saying I seem too
rigid and censorious; and will, if I moderate not these lines with
something milder afterward, discourage many an honest soul.

Answ. I answer, Not a jot, not an honest soul in all the world will be
offended at my words; for not one can be an honest soul, I mean with
reference to its concerns in another world, that has not had a broken
heart, that never had a contrite spirit. This I will say, because I
would be understood aright, that all attain not to the same degree of
trouble, nor lie so long there under, as some of their brethren do. But
to go to heaven without a broken heart, or to be forgiven sin without a
contrite spirit, is no article of my belief. We speak not now of what
is secret; revealed things belong to us and our children; nor must we
venture to go further in our faith. Doth not Christ say, ‘The whole
have no need of a physician’; that is, they see no need, but Christ
will make them see their need before he ministers his sovereign grace
unto them; and good reason, otherwise he will have but little thanks
for his kindness.

Object. Second. But there are those that are godly educated from their
childhood, and so drink in the principles of Christianity they know not
how.

Answ. I count it one thing to receive the faith of Christ from men
only, and another to receive it from God by the means. If thou art
taught by an angel, yet if not taught of God, thou wilt never come to
Christ; I do not say thou wilt never profess him. But if God speaks,
and thou shalt hear and understand him, that voice will make such work
within thee as was never made before. The voice of God is a voice by
itself, and is so distinguished by them that are taught thereby (John
6:44,45; Psa 29; Habb 3:12-16; Eph 4:20,21; 1 Peter 2:2,3).

Object. Third. But some men are not so debauched and profane as some,
and so need not to be so hammered and fired as others; so broken and
wounded as others.

Answ. God knows best what we need. Paul was as righteous before
conversion as any that can pretend to civility now, I suppose; and yet
that notwithstanding he was made to shake, and was astonished at
himself at his conversion. And truly I think the more righteous any is
in his own eyes before conversion, the more need he has of
heart-breaking work, in order to his salvation; because a man is not by
nature so easily convinced that his righteousness is to God abominable,
as he is that his debauchery and profaneness is.

A man’s goodness is that which blinds him most, is dearest to him, and
hardly parted with; and therefore when such an one is converted, that
thinks he has goodness of his own enough to commend him in whole or in
part to God, but, but few such are converted, there is required a great
deal of breaking work upon his heart, to make him come to Paul’s
conclusion, ‘What! are we better than they? No, in no wise’ (Rom 3:9).
I say, before he can be brought to see his glorious robes are filthy
rags, and his gainful things but loss and dung (Isa 64; Phil 3).

This is also gathered from these words, ‘Publicans and harlots enter
into the kingdom of God before the Pharisees’ (Matt 21:31). Why before
them? But because they lie fairer for the Word, are easier convinced of
their need of Christ, and so are brought home to him without, as I may
say, all that ado that the Holy Ghost doth make to bring home one of
these to him.

True; nothing is hard or difficult to God. But I speak after the manner
of men. And let who will take to task a man debauched in this life, and
one that is not so, and he shall see, if he laboureth to convince them
both that they are in a state of condemnation by nature, that the
Pharisee will make his appeals to God, with a great many God, I thank
thees; while the Publican hangs his head, shakes at heart, and smites
upon his breast, saying, ‘God be merciful to me a sinner’ (Luke
18:11-13).

Wherefore a self-righteous man is but a painted Satan, or a devil in
fine clothes; but thinks he so of himself? No! no! he saith to others,
Stand back, come not near me, I am holier than thou. It is almost
impossible, that a self-righteous man should be saved. But he that can
drive a camel through the eye of a needle, can cause that even such a
one shall see his lost condition, and that he needeth the righteousness
of God, which is by faith of Jesus Christ. He can make him see, I say,
that his own goodness did stand more in his way to the kingdom of
heaven than he was aware of; and can make him feel too, that his
leaning to that is as great iniquity as any immorality that men commit.
The sum then is, that men that are converted to God by Christ, through
the Word and Spirit—for all this must go to effectual conversion—must
have their hearts broken, and spirits made contrite; I say, it MUST be
so, for the reasons showed before. Yea, and all decayed, apostatized,
and backslidden Christians must, in order to their recovery again to
God, have their hearts broken, their souls wounded, their spirits made
contrite, and sorry for their sins.

Come, come, conversion to God is not so easy and so smooth a thing as
some would have men believe it is. Why is man’s heart compared to
fallow ground, God’s Word to a plough, and his ministers to ploughmen?
if the heart indeed has no need of breaking, in order to the receiving
of the seed of God unto eternal life (Jer 4:3; Luke 9:62; 1 Cor 9:10).
Who knows not that the fallow ground must be ploughed, and ploughed too
before the husbandman will venture his seed; yea, and after that oft
soundly harrowed, or else he will have but a slender harvest?

Why is the conversion of the soul compared to the grafting of a tree,
if that be done without cutting? The Word is the graft, the soul is the
tree, and the Word, as the scion, must be let in by a wound; for to
stick on the outside, or to be tied on with a string, will do no good
here. Heart must be set to heart, and back to back, or your pretended
ingrafting will come to nothing (Rom 11:17,24; Jer 1:21).

I say, heart must be set to heart, and back to back, or the sap will
not be conveyed from the root to the branch; and I say, this must be
done by a wound. The Lord opened the heart of Lydia, as a man openeth
the stock to graft in the scions, and so the word was let into her
soul, and so the word and her heart cemented, and became one (Acts
16:14).

Why is Christ bid to gird his sword upon his thigh? and why must he
make his arrows sharp, and all, that the heart may with this sword and
these arrows be shot, wounded, and made to bleed? Yea, why is he
commanded to let it be so, if the people would bow and fall kindly
under him, and heartily implore his grace without it? (Psa 45; 55:3,4).
Alas! men are too lofty, too proud, too wild, too devilishly resolved
in the ways of their own destruction; in their occasions, they are like
the wild asses upon the wild mountains; nothing can break them of their
purposes, or hinder them from ruining of their own precious and
immortal souls, but the breaking of their hearts.

Why is a broken heart put in the room of all sacrifices which we can
offer to God, and a contrite spirit put in the room of all offerings,
as they are, and you may see it so, if you compare the text with that
verse which goes before it; I say, why is it counted better than all,
were they all put together, if any one part or if all external parts of
worship, were they put together, could be able to render the man a
sound and a rightly made new creature without it? ‘A broken heart, a
contrite spirit, God will not despise’; but both thou, and all thy
service, he will certainly slight and reject, if, when thou comest to
him, a broken heart be wanting; wherefore here is the point, Come
broken, come contrite, come sensible of, and sorry for thy sins, or thy
coming will be counted no coming to God aright; and if so, consequently
thou wilt get no benefit thereby.

FOOTNOTES:


[1] This is beautifully and most impressively described in the
Pilgrim’s Progress, when the bitter feelings of poor Christian under
convictions of sin, alarm his family and put it quite ‘out of
order.’—Ed.

[2] This quotation is from the Genevan or Puritan version of the
Bible.—Ed.

[3]. ‘Fish-whole’ is a very striking and expressive term, highly
illustrative of the feelings and position of David when he was accosted
by the prophet. The word ‘whole’ is from the Saxon, which language
abounded in Bunyan’s native county of Bedford—first introduced by an
ancient colony of Saxons, who had settled there. It means hale, hearty,
free from disease, as a fish is happy in its native element—‘They that
are WHOLE, need not a physician, but they that are sick,’ Luke 5:31.
David had no smitings of conscience for his cruelty and enormous guilt;
he was like a ‘fish whole,’ in the full enjoyment of every providential
blessing; while, spiritually, he was dead in sin. God loved and pitied
him, and sent a cunning angler. Nathan the prophet there in the bait,
which David eagerly seized; the hook entered his conscience, and he
became as a fish wounded, and nigh unto death.—Ed.

[4] The words of Tindal are, ‘The sacrifice of God is a troubled
sprete, a broken and a contrite hert, O God, shalt thou not despise.’
The same Hebrew word occurs in the original, both as to the spirit and
the heart. Bunyan is quite right in preferring our authorised version
of this verse. Coverdale, Tindal, Taverner, and Cranmer, all agree. The
Genevan uses ‘a contrite spirit,’ and the Bishops ‘a mortified
spirit.’—Ed.

[5] No one could speak more feelingly upon this subject than our
author. He had been in deep waters—in soul-harrowing fear, while his
heart—hard by nature—was under the hammer of the Word.—‘My soul was
like a broken vessel. O, the unthought of imaginations, frights, fears,
and terrors, that are affected by a thorough application of guilt,
yielded to desperation!’ Like the man that had his dwelling among the
tombs.—Grace Abounding, No. 186.

[6] The Christian, if he thinks of possessing good motions, joins with
such thoughts his inability to carry them into effect. ‘When I would do
good, evil is present with me.’ How different is this to the
self-righteous Ignorance, so vividly pictured in the Pilgrim’s
Progress:—

Ignor.—I am always full of good motions that come into my mind, to
comfort me as I walk.

Chris.—What good motions? pray tell us.

Ignor.—Why, I think of God and heaven.

Chris.—So do the devils and damned souls!’

The whole of that deeply interesting dialogue illustrates the
difficulty of self-knowledge, which can only be acquired by the
teaching of the Holy Spirit.

[7] ‘All to brake’; an obsolete mode of expression for ‘altogether
broke.’—Ed.

[8] ‘Orts’; an obsolete word in England, derived from the Anglo-Saxon.
Any worthless leaving or refuse. It is thus used by Shakespeare in his
Troylus and Cresida, act 5, s. 2:—

   ‘The fractions of her faith, orts of her love:
    The fragments, scraps, the bits and greasy relics
    Of her ore-eaten faith.’—Ed.

[9] This is in exact agreement with the author’s experience, which he
had published twenty-two years before, under the title of Grace
Abounding to the Chief of Sinners,—‘I was more loathsome in my own eyes
than was a toad, and I thought I was so in God’s eyes too. Sin and
corruption, I said, would as naturally bubble out of my heart as water
would out of a fountain. I thought that none but the devil himself
could equal me for inward wickedness and pollution of mind.’ A sure
sign that God, as his heavenly Father, was enlightening his memory by
the Holy Spirit.—Ed.

[10] This account of the author’s interview with a pious, humble woman,
is an agreeable episode, which relieves the mind without diverting it
from the serious object of the treatise. It was probably an event which
took place in one of those pastoral visits which Bunyan was in the
habit of making, and which, if wisely made, so endears a minister to
the people of his charge. Christ and a crust is the common saying to
express the sentiment that Christ is all in all. The pitcher has
reference to the custom of pilgrims in carrying at their girdle a
vessel to hold water, the staff having a crook by which it was dipped
up from a well or river.—Ed.

[11] However hard, and even harsh, these terms may appear, they are
fully justified; and with all the author’s great ability and renown, he
has the grace of humility to acknowledge that, by nature and practice,
he had been the biggest of fools.—Ed.

[12] Man must be burnt out of the stronghold in which he trusted.
‘Saved, yet so as by fire.’ ‘Baptized with the Holy Ghost, even fire.’
‘His word is as a fire.’ Reader, the work of regeneration and
purification is a trying work; may each inquire, Has this fire burnt up
my wood, hay, stubble?—Ed.

[13] To ‘daff’ or ‘doff’; to do off or throw aside—used by Shakespeare,
but now obsolete,—

    Where is his son,
    The nimble-footed madcap, Prince of Wales,
    And his comrades, that daft the world aside
    And let it pass?—Ed.

[14] ‘Sin will at first, just like a beggar, crave One penny or one
halfpenny to have; And if you grant its first suit, ’twill aspire From
pence to pounds, and so will still mount higher To the whole
soul!’—Bunyan’s Caution Against Sin.—Ed.

[15] This is faithful dealing. How many millions of lies are told to
the All-seeing God, with unblushing effrontery, every Lord’s day—when
the unconcerned and careless, or the saint of God, happy, most happy in
the enjoyment of Divine love, are led to say, ‘Have mercy upon us
miserable sinners.’—Ed.

[16] ‘In grain’ is a term used in dyeing, when the raw material is dyed
before being spun or wove; the colour thus takes every grain, and
becomes indelible. So with sin and folly; it enters every grain of
human nature.—Ed.

[17] These frightful exhibitions, by drawing a criminal from Newgate to
Tyburn to be executed, were of common occurrence until the reign of
George III, when such numbers were put to death that it was found
handier for the wholesale butchery to take place at Newgate, by a new
drop, where twenty or thirty could be hung at once!! When will such
brutalizing exhibitions cease?—Ed.



PAUL’S DEPARTURE AND CROWN;

OR,

AN EXPOSITION UPON 2 TIM. IV. 6-8

ADVERTISEMENT BY THE EDITOR


How great and glorious is the Christian’s ultimate destiny—a kingdom
and a crown! Surely it hath not entered into the heart of man to
conceive what ear never heard, nor mortal eye ever saw? the mansions of
the blest—the realms of glory—‘a far more exceeding and eternal weight
of glory.’ For whom can so precious an inheritance be intended? How are
those treated in this world who are entitled to so glorious, so
exalted, so eternal, and unchangeable an inheritance in the world to
come? How do the heirs to immortality conduct themselves in such a
prospect? An inheritance sure and certain—an absolute reversion which
no contingency can possibly affect. All these are inquiries of the
deepest interest—the most solemn importance. Above all, when we inquire
as to our personal title to the heavenly mansions—Am I one of the heirs
of God and joint heirs with Christ?—most intensely should this question
agitate the soul, when we reflect that, unless we are entitled to this
inestimable reversion, we must be plunged into the most awful, the most
irretrievable and external torments! There is no middle way—no escape
from hell, but by going to heaven. Is heaven reserved only for the
noble and the learned, like Paul? God forbid! but, on the contrary, we
hear the voice of the divinity proclaiming, ‘Not many wise men after
the flesh—not many mighty—not many noble.’ ‘Thus saith the Lord, Heaven
is my throne, the earth my footstool.’ He looketh upon the high and
low—the learned and the noble—the mighty princes and the unlettered
labourer; and then makes this wondrous declaration—‘To this man will I
look, even to him that is poor and of a contrite spirit, and trembleth
at my word.’ The world will treat such humble ones as it treated the
Lord of life and glory, with scorn, contempt, insult, robbery—death.
They bear all with patience—return good for evil—are the followers of
him who went about doing good—are known as living epistles, because
they have been with Christ; they daily enjoy his guidance and
protection, and in their desires after conformity to his image, they
breathe the atmosphere of heaven. This is what the heir of glory
strives after; but, alas! he has to encounter an evil heart, an
ensnaring world, and the reproaches and revilings of his fellow-men,
aided by satanic influence. Can we wonder, then, that he who is thus
besieged, and believes that his work is finished, should, with Paul, be
ready to depart and receive his rich inheritance? The lapse of time
affects not the strong consolations of hope; as it was with Paul, so
Bunyan felt. His longings after the heavenly manna abounded when the
cold hand of death pressed upon his brow; his desire was ‘to be
dissolved, and to be with Christ’; when his course of temple and
relative duty was run, he waited for the messenger from the celestial
city to conduct him home. Christian, are you actively engaged in
fulfilling the duties of your course? or, in the humble hope that your
course is accomplished, are you patiently waiting the heavenly
messenger? If the Christian’s state is one of trial now, it was much
more so in former times. We can have very little idea of the feelings
of a dissenter from the religion of the State, like Paul, under the
cruel Nero, or like Bunyan, under the debauched Charles the Second—both
of them liable, without a moment’s warning, to be carried away to
prison, or to be murdered, privately or publicly, for refusing
submission to civil governors in matters of faith or worship. Although
they possessed every loyal and patriotic feeling, they dared not obey
those human laws which usurped the prerogatives of God, by interfering
with divine worship. Their lives were in their hands; in the midst of
imminent danger they boldly avowed the truth, and set us a noble
example. Their intercourse with heaven was doubly sweet from the
uncertainty of liberty and life. For them to live was Christ, and
therefore they well knew the gain of dying. In proportion as temporal
blessings were eminently doubtful, so spiritual and eternal benefits
were precious.

This treatise was one of those ten excellent manuscripts found already
prepared for the press, after the unexpected decease of its pious
author. It bears the marks of having been composed, and perhaps
preached, towards the end of his pilgrimage. Had his valuable life been
spared a few months longer, this work would, very probably, have been
enlarged, and the sub-divisions somewhat improved. The principal heads
are now inserted as separate lines, to assist the reader in referring
to its several parts; and notes are added to explain old words and
customs, and, in some cases, to point out a few of the beautiful and
striking passages with which it abounds. Many of these ought to be
indelibly impressed upon our minds. ‘The words of the Lord are pure
words; as silver tried in a furnace of earth, purified seven times’
(Psa 12:6). The question naturally arises—What is this ‘furnace of
earth’ in which the Lord’s words are purified? Seven being the number
of perfection, conveys the idea that it will be in the furnace until it
appears perfectly refined. Bunyan considers that these earthen furnaces
are the bodies of the saints. In the trials, troubles, and persecutions
to which they are subjected, the Word bears them up triumphantly, so
that the purity and excellency of the holy oracles conspicuously
appears, like the trial of faith mentioned by Peter (1 Peter 1:7). Dr.
Gill considers that these crucibles mean Christ and his ministers;
while Bunyan, with his enlarged mind, identifies them with the whole of
Christ’s followers. Some of these crucibles prove not to be genuine,
and perish in the using, not being able to abide the fire. Such was the
case with one of Mr. Bunyan’s friends. John Childs, who, for fear of
persecution, conformed, became horror-stricken for the denial of his
Master, and notorious for having destroyed himself.

In this treatise it is most affectionately impressed upon us to heap up
treasures that will go with us into the unseen world, as of greater
importance than those things which perish with the using. ‘A Christian,
and spend thy time, thy strength, and parts,’ for that which maketh to
itself wings and fleeth away! ‘Remember thou art a man of another
world, a subject of a more noble kingdom—that of God, and of heaven.
Make not heavenly things stoop to the world; but hoist up thy mind to
the things that are above, and practically hold forth before all the
world the blessed word of life.’ If death is the king of terrors to
fallen humanity, still there are truths abounding with consolation,
that when the Christian departs, the angels are ready, as in the case
of Lazarus, to convey the happy spirit to Abraham’s bosom; the struggle
is short, and then comes the reward. In this world we must have
tribulation; but in heaven white robes, the palm of victory, and the
conqueror’s crown, await the saints. Paul heard a voice which raised
his soul above the fears of death, and gave him a desire to depart; its
melodious sound invited him home—it was the voice of eternal truth,
saying, ‘Blessed are the dead which die in the Lord; yea, saith the
Spirit, that they may rest from their labours; and their works do
follow them.’

GEO. OFFOR.

PAUL’S DEPARTURE AND CROWN.


‘For I am now ready to be offered, and the time of my departure is at
hand. I have fought a good fight, I have finished my course, I have
kept the faith: Henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous judge, shall give me at
that day: and not to me only, but unto all them also that love his
appearing.’—2 Timothy 4:6-8

These words were, by the apostle Paul, written to Timothy, whom he had
begot to the faith, by the preaching of the gospel of Christ; in which
are many things of great concernment both for instruction and
consolation; something of which I shall open unto you for your profit
and edification. But before I come to the words themselves, as they are
a relation of Paul’s case, I shall take notice of something from them
as they depend upon the words going before, being a vehement
exhortation to Timothy to be constant and faithful in his work; which,
in brief, may be summed up in these particulars: 1st, A solemn binding
charge before God and Jesus Christ our Lord, that he be constant in
preaching the Word, whether in or out of season, reproving, rebuking,
and exhorting with all long-suffering and doctrine; and that because of
that ungodly spirit that would possess professors after he was dead;
for the time will come, saith he, that they will not endure sound
doctrine, neither sound reproof, nor sound trial of their state and
condition by the Word, but after their own lusts shall they heap to
themselves teachers, having itching ears,—the plague that once God
threatened to rebellious Israel (Deut 28:27)—and be turned unto fables.
Much like this is that in the Acts of the Apostles, ‘For I know this,
that after my departing shall grievous wolves enter in among you, not
sparing the flock. Also of your own selves shall men arise, speaking
perverse things, to draw away disciples after them. Therefore watch,
and remember, that by the space of three years, I ceased not to warn
every one night and day with tears’ (Acts 20:29-31)

This evil then is to be prevented:—by a diligent watchfulness in
ministers;—By a diligent preaching the word of the Lord;—and, By sound
and close rebukes, reproofs, and exhortations to those in whosoever the
least there appears any swerving or turning aside from the gospel. The
ministers of the gospel have each of them all that authority that
belongs to their calling and office, and need not to stay for power
from men to put the laws of Christ in his church into due and full
execution (Titus 2:15). This ‘remnant of Jacob shall be in the midst of
many people as a dew from the Lord,—that tarrieth not for man, nor
waiteth for the sons of men’ (Micah 5:7). Therefore he adds, ‘Watch
thou in all things, endure afflictions,’ if thou shouldst be opposed in
thy work, ‘do the work of an evangelist, make full proof of thy
ministry’ (2 Tim 4:5).[1] How our time-serving and self-saving
ministers will salve their conscience from the stroke that God’s Word
will one day give them, and how they will stand before the
judgment-seat to render an account of this their doings, let them see
to it; surely God will require it of their hand!

But, O Timothy, do thou be diligent, do thou watch in all things, do
thou endure affliction, do thou the work of an evangelist, make thou
full proof of thy ministry, ‘for I am not ready to be offered,’ &c. The
words, then, of my text are a reason of this exhortation to Timothy,
that he should continue watchful, and abide faithful in his calling.
‘For I am now ready to be offered’; that is, to be put to death for the
gospel.

Hence then learn two things,

First, That the murders and outrage that our brethren suffer at the
hands of wicked men should not discourage those that live, from a full
and faithful performance of their duty to God and man, whatever may be
the consequence thereof. Or thus, when we see our brethren before us
fall to the earth by death, through the violence of the enemies of God,
for their holy and Christian profession, we should covet to make good
their ground against them, though our turn should be the next. We
should valiantly do in this matter, as is the custom of soldiers in
war; take great care that the ground be maintained, and the front kept
full and complete. ‘Thou, therefore,’ saith Paul, ‘endure hardness as a
good soldier of Jesus Christ’ (2 Tim 2:3). And in another place, We
should not be moved by these afflictions, but endure by resisting even
unto blood (1 Thess 3:3). Wherefore Paul saith again, ‘Be not thou
therefore ashamed of the testimony of our Lord, nor of me, his
prisoner; but be thou partaker of the afflictions of the gospel,
according to the power of God’ (2 Tim 1:8). Thus let the spirit of
Moses rest upon Joshua (Num 27:20), and the spirit of Elijah rest upon
Elisha (2 Kings 2:15). Stand up, therefore, like valiant worthies, as
the ministers of my God, and fly not every man to his own, while the
cause, and ways, and brethren of our Lord are buffeted and condemned by
the world. And remember, that those that keep the charge of the Lord
when most go a-whoring from under their God, they, when he turns the
captivity of his people, shall be counted worthy to come nigh unto him,
‘to offer the fat and the blood, saith the Lord God.’ But for the rest,
though they may yet stand before the people, because they stood before
them in a way of idolatry, yet it shall not be to their honour, nor to
their comfort; but to their shame, as the same scripture saith (Eze
44:10-16).

1. Let this therefore smite with conviction those that, in this day of
Jacob’s trouble, have been false with God, his cause, and people: I
say, those first and especially as the chief ringleaders of this
cowardliness, who have done it against light, profession, and
resolutions. Behold, thou hast sinned against the Lord, and be sure thy
sins will find thee out; and though thou mayest now have as a judgment
of God upon thee, thy right eye darkened that thou mayest not see, yet
awakening time will overtake thee, and that too between the straits,
when he will show thee, to the great confusion of thy face, and the
amazement of them that behold thee, how great an affront he counts it
to be left by thee, in a day when his truth is cast down to the ground
(Rom 11:10). I have often thought of that prophet that went down from
Judah to Bethel, to prophesy against the idolatry that was there set up
by the King; who, because he kept not the commandment of God, but did
eat and drink in that place, at the persuasion of a lying prophet, was
met at last by a lion, who slew him there in the way, where his carcase
was made a spectacle of God to passengers (1 Kings 13). If thou be
spiritual, judge what I say; and think not to be one of that number
that shall have the harps of God, when God appears for Zion, and that
shall sing that song of Moses, and also the song of the Lamb; for that
is only for those who have fought the godly fight, and gotten the
victory over the beast, his image, mark, number, and name.

2. Let this also be an awe to thee, who hast hankerings to do as the
other: Beware, and remember Judas, and the end God brought upon him; he
will not always bear such things; these times have showed us already
that he beholds them with great dislike; why should thou hang up in
chains as a terror to all that know thee? And never object that some
have done it, and yet are at peace in their souls; for peace in a
sinful course is one of the greatest of curses. And ‘the man that
wandereth out of the way of understanding shall remain in the
congregation of the dead’ (Prov 21:6).

[Second.] The Second thing to be learned from these words, as they have
a relation to them going before, is encouragement to those that are yet
in the storm; and that from three great arguments.

1. Paul’s peace and comfort now at the time of his death, which he
signifieth to Timothy by these three expressions, ‘I have fought a good
fight—I have finished my course—I have kept the faith.’

2. By the blessed reward he should have for his labour from Christ in
another world, together with all those that love the appearing of the
Lord, at ‘that great and notable day.’

3. That now his last act should not be inferior to any act he did for
God, while he was alive and preached in the world; for his body should
now be an offering, a sacrifice well-pleasing to God. To all which I
shall speak something in my discourse upon these words; and, therefore,
to come to them:

‘I AM NOW READY TO BE OFFERED.’


In these words we have to inquire into two things. FIRST. What it is to
be ‘offered.’ SECOND. What it is to be ‘ready to be offered up.’ ‘I am
now ready to be offered.’

[WHAT IT IS TO BE OFFERED.]


FIRST. For the first of these. Paul, by saying he was ‘to be offered,’
alludeth to some of the sacrifices that of old were under the law; and
thereby signifieth to Timothy that his death and martyrdom for the
gospel should be both sweet in the nostrils of God, and of great profit
to his church in this world; for so were the sacrifices of old. Paul,
therefore, lifts his eyes up higher than simply to look upon death, as
it is the common fate of men; and he had good reason to do it, for his
death was violent; it was also for Christ, and for his church and
truth; and it is usual with Paul thus to set out the suffering of the
saints, which they undergo for the name and testimony of Jesus. Yea, he
will have our prayers a sacrifice; our praises, thanksgiving, and
mortification, sacrifices; almsdeed, and the offering up of the
Gentiles, sacrifices, being sanctified by the Holy Ghost; and here his
death also must be for a sacrifice, and an acceptable offering to God
(Heb 13:15,16; Rom 12:1,2, 15:16).

Peter also saith, We are priests ‘to offer up spiritual sacrifices
acceptable to God by Jesus Christ’ (1 Peter 2:5). Of which sacrifices,
it seems by Paul, the death of a Christian for Jesus’ sake must needs
be counted one. Besides, Paul further insinuates this by some other
sentences in his epistles; as by that in the epistle to the Colossians,
where he saith, ‘I now rejoice in my sufferings for you, and fill up
that which is behind of the afflictions of Christ in my flesh, for his
body’s sake, which is the church’ (Col 1:24). Not by way of merit, for
so Christ alone, and that by once being offered himself, hath perfected
for ever them that are sanctified (Heb 10:10-14). But his meaning is,
that as Christ was offered in sacrifice for his church as a Saviour, so
Paul would offer himself as a sacrifice for Christ’s church, as a
saint, as a minister, and one that was counted faithful. ‘Yea,’ saith
he, ‘and if I be offered upon the sacrifice and service of your faith,
I joy and rejoice with you all’ (Phil 2:17). This, then, teacheth us
several things worthy our consideration.

First. That the blood of the saints, that they lose for his name, is a
sweet savour to God. And so saith the Holy Ghost, ‘Precious in the
sight of the Lord is the death of his saints’ (Psa 116:15). And again,
‘He shall redeem their soul from deceit and violence, and precious
shall their blood be in his sight’ (Psa 72:14).

Second. Those that suffer for Christ are of great benefit to his
church, as the sacrifices of old were confirming and strengthening to
Israel; wherefore Paul saith, his bonds encouraged his brethren, and
made them much more bold in the way of God to speak his word without
fear (Phil 1:14).

Third. The sufferings, or offering of the saints in sacrifice, it is of
great use and advantage to the gospel; of use, I say, many ways. (1.)
The blood of the saints defends it; (2.) confirmeth it; and (3.)
redeemeth that thereof that hath been lost in antichristian darkness.

1. They do thereby defend and preserve it from those that would take it
from us, or from those that would impose another upon us. ‘I am set,’
saith Paul, ‘for the defence of the gospel,’ and my sufferings have
fallen out for the furtherance of it (Phil 1:17). That is, it hath not
only continued to hold its ground, but hath also got more by my
contentions, sufferings, and hazards for it.

2. It confirms it; and this is part of the meaning of Paul in those
large relations of his sufferings for Christ, saying, ‘Are they
ministers of Christ? I speak as a fool, I am more—in prisons more
frequent,’ &c.; as he saith again, and these things ‘I do for the
gospel’s sake.’ And again, That the truth of the ‘gospel might be
continued with you.’ So again, ‘I suffer,’ saith he, in the gospel ‘as
an evil-doer even unto bonds, but the word of God is not bound; yea,’
saith he, ‘therefore I endure all things for the elect’s sake’ (2 Tim
2:9,10). That is, that the gospel may be preserved entire, that the
souls that are yet unborn may have the benefit of it, with eternal
glory.

3. The sufferings of the saints are of a redeeming virtue; for, by
their patient enduring and losing their blood for the word, they
recover the truths of God that have been buried in Antichristian
rubbish, from that soil and slur that thereby hath for a long time
cleaved unto them; wherefore it is said, They overcame him, the beast,
‘by the blood of the Lamb, and by the word of their testimony, and they
loved not their lives unto the death’ (Rev 12:11). They overcame him;
that is, they recovered the truth from under his aspersions, and
delivered it from all its enemies. David saith, ‘The words of the Lord
are—as silver tried in a furnace of earth, purified seven times’ (Psa
12:6). What is this furnace of earth but the body of the saints of God,
in which the Word is tried, as by fire in persecution, yea, ‘purified
seven times’; that is, brought forth at last by the death of the
Christians in its purity before the world. How hath the headship and
lordship of Christ, with many other doctrines of God, been taken away
from the Pope by the sufferings of our brethren before us? While their
flesh did fry in the flames, the Word of God was cleansed, and by such
means purified in these their earthen furnaces, and so delivered to us.
The lamps of Gideon were then discovered when his soldiers’ pitchers
were broken; if our pitchers were broke for the Lord and his gospel’s
sake, those lamps will then be discovered that before lay hid and
unseen (Judg 7:15-22). Much use might be made of this good doctrine.

Learn thus much:—

1. [Learn] The judgment that is made of our sufferings by carnal men is
nothing at all to be heeded; they see not the glory that is wrapped up
in our cause, nor the innocence and goodness of our conscience in our
enduring of these afflictions; they judge according to the flesh,
according to outward appearance. For so, indeed, we seem to lie under
contempt, and to be in a disgraceful condition; but all things here are
converted to another use and end. That which is contemptible when
persons are guilty, is honourable when persons are clear; and that
which brings shame when persons are buffeted for their faults, is
thankworthy in those that endure grief, suffering wrongfully (1 Peter
2:19-22). Though to suffer for sin be the token of God’s displeasure,
yet to those that suffer for righteousness, it is a token of greatest
favour; wherefore matter not how the world doth esteem of thee and thy
present distress, that thou bearest with patience for God and his Word;
but believe that those things that are both shame and dishonour to
others, are glory and honour to thee (2 Thess 1:4-10). O for a man to
be able to say, ‘For the hope of Israel I am bound with this chain’
(Acts 28:20). It makes his face to shine like the face of an angel, and
his lips to drop like the honey-comb (Cant 4:11).

2. We learn also from hence, the reason why some in days before us have
made light of the rage of the world; but they have laughed at
destruction when it cometh (Job 5:21,22). And have gone forth to meet
the armed men; and with Job’s war-horse, ‘mocketh at fear, and is not
affrighted, neither turneth he back from the sword; the quiver rattleth
against him, the glittering spear and the shield, he said among the
trumpets, Ha, ha’ (Job 39:22,25). It hath been their [God’s fearers]
glory to suffer for Christ; as it is said of the saints of old, ‘they
departed from the presence of the counsel, rejoicing that they were
counted worthy to suffer shame for his name’ (Acts 5:41). As Paul also
saith, ‘most gladly I will,’ mark, ‘most gladly, rather glory in mine
infirmities, that the power of Christ may rest upon me’ (2 Cor
12:9,10). Therefore I take pleasure in infirmities, in reproaches, in
necessities, in persecutions, in distresses, for Christ’s sake, &c. Let
those that suffer for theft and murder hang down their heads like a
bulrush, and carry it like those that are going to hanging; but let
those whose trials are for the Word of God know, by these very things
they are dignified.

3. Learn also in this to be confident, that thy sufferings have their
sound and a voice before God and men. First, Before God, to provoke him
to vengeance, ‘when he maketh inquisition for blood’ (Psa 9:12; Gen
4:9-11). The blood of Abel cried until it brought down wrath upon Cain;
and so did the blood of Christ and his apostles, till it had laid
Jerusalem upon heaps. Secondly, Thy blood will also have a voice before
men, and that possibly for their good. The faithful Christian, in his
patient suffering, knows not what work he may do for God; who knows but
thy blood may be so remembered by thy children, neighbours, and
enemies, as to convince them thou wert for the truth? Yea, who knows
but their thoughts of thy resolution for Christ, in thy resisting unto
blood, may have so good an effect upon some, as to persuade them to
close with his ways? The three children in the fiery furnace made
Nebuchadnezzar cry out there was no God like theirs! Indeed, this is
hard labour, but be content, the dearer thou payest for it to win the
souls of others, the greater will be thy crown, when the Lord, the
righteous Judge, shall appear; and in the meanwhile, thy death shall be
as a sacrifice pleasing to God and his saints.

[WHAT IT IS TO BE NOW READY TO BE OFFERED.]


SECOND. The second thing that I would inquire into is this: What it is
to be ‘ready to be offered up’? Or how we should understand this word
‘ready’: ‘I am now ready to be offered up.’ Which I think may be
understood three manner of ways.

First. With respect to that readiness that was continually in the heart
of those that hated him, to destroy him with his doctrines; Second. Or
it may be understood with respect to the readiness of this blessed
apostle’s mind, his being ready and willing always to embrace the cross
for the word’s sake; or, Third. We may very well understand it that he
had done his work for God in this world, and therefore was ready to be
gone.

[Readiness of enemies to destroy the apostle and his doctrine.]

First. For the first of these: The enemies of God and his truth, they
never want will and malice to oppose the Word of God; they are also
always so far forth in readiness to murder and slaughter the saints, as
the prophet cries to Jerusalem, ‘Behold the princes of Israel, every
one were in thee to their power to shed blood’ (Eze 22:6), that is,
they had will and malice always at hand to oppose the upright in heart.
And therefore our Lord Jesus saith, ‘they are they that kill the body’;
he doth not say they can do it as relating to their will, and their
custom, if let loose; and we may understand thereby that it is no more
to them to kill the people of God, than it is to butchers to kill sheep
and oxen. For though it be indeed a truth that God’s hand is always
safe upon the hilt of their sword, yet by them we are killed all the
day long, and accounted as sheep for the slaughter (Psa 44:22; Rom
8:36). That is, in their desires always, as well as by their deeds,
when they are let loose, as Paul’s kinsman said to the captain, ‘There
lie in wait for him of them more than forty men, which have bound
themselves with a curse,[2] that they will neither eat nor drink till
they have killed him; and now are they ready, looking for a promise
from thee’ (Acts 23:12,13,21). And hence it is, that by the Word they
are called dragons, lions, bears, wolves, leopards, dogs, and the like;
all which are beasts of prey, and delight to live by the death of
others.[3] Paul therefore seeing and knowing that this readiness was in
his enemies to pour out his bowels to the earth, he cried out to
Timothy, saying, ‘make thou full proof of thy ministry, for’ I am now
ready to be slain; ‘I am now ready to be offered’ (2 Tim 4:5,6). These
words thus understood may be useful many ways.

1. To show us we live, not because of any good nature or inclination
that is in our enemies towards us; for they, as to their wills, are
ready to destroy us; but they are in the hand of God, in whose hand is
also our times (Psa 31:15). Wherefore, though by the will of our
enemies, we are always delivered to death, yet ‘behold we live’ (2 Cor
6:9). Therefore in this sense it may be said, ‘Where is the fury of the
oppressor?’ It is not in his power to dispose of, therefore here it may
be said again, he is not ‘ready to destroy’ (Isa 51:13). The cup that
God’s people in all ages have drank of, even the cup of affliction and
persecution, it is not in the hand of the enemy, but in the hand of
God; and he, not they, poureth out of the same (Psa 75:8). So that
they, with all their raging waves, have banks and bounds set to them,
by which they are limited within their range, as the bear is by his
chain. ‘Surely the wrath of men shall praise thee, the remainder of
wrath thou shalt restrain’ (Psa 76:10; Job 38:10,11).

2. This should encourage us not to forsake the way of our Lord Jesus,
when threatened by our adversaries, because they are in his chain:
indeed they are ready in their wills to destroy us; but as to power and
liberty to do it, that is not at all with them; who would fear to go,
even by the very nose of a lion, if his chain would not suffer him to
hurt us.[4] It is too much below the spirit of a Christian to fear a
man that shall die (Isa 51:12,13). And they that have so done, have
forgotten the Lord their Maker, who preserveth the hairs of our head
(Luke 12:7). Yea, let me tell you he that so doth, he feareth to trust
the Lord with his life, estate, and concernments, and chooseth rather
to trust to himself, and that too out of God’s way; and though such
persons may lick themselves whole now, while they are fallen and
senseless, they must count for these things again, and then they shall
see that fear of men, and to be ashamed of Christ, will load them with
no light burden. Also, it is an uncomely thing for any man in his
profession to be in and out with the times; and to do this when winked
at by men, that they would not do if they frowned. Do such fear God?
nay, they fear the fear of men, when they should sanctify the Lord
himself, and let him be their dread, and let him be their fear (Isa
8:12,13).

3. Let the readiness that is in the enemies of God to destroy, provoke
thee to make ready also, as I said a little before; go out to meet the
armed men; ‘David ran to meet Goliath’; rub up man,[5] put on thy
harness, ‘put on the whole armour of God, that thou mayest be ready,’
as well as thy adversaries, as blessed Paul was here, ‘I am now ready
to be offered, and the time of my departure is at hand’ (1 Sam
17:46-48). But because this will fall in fittest under the second head,
I shall, therefore, discourse of it there.

[The readiness IN MIND of the blessed apostle to suffer.]

Second. The second thing considered in the words is this, that to be
ready might be understood with respect to the blessed apostle’s mind,
that was graciously brought over into a willingness to embrace the
cross for the Word’s sake; and thus in other places he himself expounds
it. ‘I am ready,’ saith he, ‘not to be bound only, but also to die at
Jerusalem for the name of the Lord Jesus’ (Acts 21:13). That also
implies as much where he saith, ‘Neither count I my life dear unto
myself, so that I might finish my course with joy, and the ministry
which I have received of the Lord Jesus, to testify the gospel of the
grace of God’ (Acts 20:24). As the enemies, then, were ready and
willing in their hearts, so he was ready and willing in his. This man
was like to those mighty men of Solomon, that were ready prepared for
the war, and waited on the king, fit to be sent at any time upon the
most sharp and pinching service (2 Chron 17:12-19). A thing fitly
becoming all the saints, but chiefly those that minister in the word
and doctrine. Understand the words thus, and they also teach us many
things, both for conviction and for edification.

1. Here we see that a Christian’s heart should be unclenched from this
world; for he that is ready to be made a sacrifice for Christ and his
blessed Word, he must be one that is not entangled with the affairs of
this life: how else can he please him who hath chosen him to be a
soldier? Thus was it with this blessed man; he was brought to God’s
foot with Abraham, and crucified to this world with Christ; he had
passed a sentence of death upon all earthly pleasures and profits
beforehand, that they might not deaden his spirit when he came to
suffer for his profession (2 Tim 2:4; 2 Cor 1:8,9; Gal 2:20, 6:14).

2. This shows us the true effects of unfeigned faith and love, for they
were the rise of this most blessed frame of heart; read 2 Corinthians
4:8-13, and compare it with 2 Corinthians 12:9,10; and men may talk
what they will of their faith and love to the Lord Jesus, and to his
holy gospel. But if they throw up their open profession of his name for
fear of those that hate him, it is evident their mouths go before their
hearts, and that their words are bigger than their graces. ‘If thou
faint in the day of adversity, thy strength is small,’ and so thy faith
and love (Prov 24:10). Herein is love, ‘that a man lay down his life
for his friends’ (John 15:13).

3. This shows us the true effects of a right sight and sense of the
sufferings that attend the gospel; that they shall become truly
profitable to those that shall bear them aright. What made he ready
for? it was for sufferings; and why made he ready for them but because
he saw they wrought out for him a ‘far more exceeding and eternal
weight of glory?’ (2 Cor 4:17). This made Moses also spurn at a crown
and a kingdom; to look with a disdainful eye upon all the glory of
Egypt. He saw the reward that was laid up in heaven for those that
suffered for Christ. Therefore, ‘he refused to be called the son of
Pharaoh’s daughter; choosing rather to suffer affliction with the
people of God than to enjoy the pleasures of sin for a season;
esteeming the reproach of Christ greater riches than the treasures in
Egypt: for he had respect unto the recompense of reward. By faith he
forsook Egypt, not fearing the wrath of the king, for he endured, as
seeing him who is invisible’ (Heb 11:21-27). Every one cannot thus look
upon the afflictions and temptations that attend the gospel; no, not
every one that professeth it, as appears by their shrinking and
shirking at the noise of the trumpet, and alarum to war. They can be
content, as cowards in a garrison, to lie still under some smaller
pieces of service, as hearing the Word, entering in, to follow with
loving in word and in tongue, and the like; but to ‘go forth unto him
without the camp, bearing his reproach,’ and to be in jeopardy every
hour for the truth of the glorious gospel, that they dare not do (Heb
13:13; 1 Cor 15:30). Nay, instead of making ready with Paul to engage
the dragon and his angels, they study how to evade and shun the cross
of Christ; secretly rejoicing if they can but delude their conscience,
and make it still and quiet, while they do yet unworthily (Rev 12:7-9).

4. By this readiness we may discern who are unfeignedly willing to find
out that they may do the whole will of God; even those that are already
made willing to suffer for his sake; they are still inquiring, ‘Lord,
what wouldst thou have me to do?’ not mattering nor regarding the cross
and distress that attends it. ‘The Holy Ghost witnesseth’ to me, saith
Paul, that ‘in every city, saying that bonds and afflictions abide me;
but none of these things move me, neither count I my life dear unto
myself, so that I may finish my course with joy,’ &c. (Acts 20:23,24).
Counting that to see and be doing of heavenly things, will countervail
all the trouble and sorrow that attends them; this therefore sharply
rebuketh those that can be glad to be ignorant of the knowledge of some
truths, especially of them that are persecuted; still answering those
that charge them with walking irregularly, that they do but according
to their light. Whereas the hearts that be full of love to the name and
glory of Christ, will in quiet return and come; yea, and be glad, if
they find the words of God, and will eat them with savour and sweet
delight, how bitter soever they are to the belly: because of that
testimony they bind us up to maintain before peoples, and nations, and
kings (Rev 10:10,11). ‘I am now ready to be offered.’

[Paul ready to depart, having done his work for God in this world.]

Third. The third thing to be considered in the words is this, That the
apostle, by saying, ‘I am now ready,’ doth signify that now he had done
that work that God had appointed him to do in the world. ‘I am now
ready,’ because I have done my work; this is further manifest by the
following words of the text; ‘I am now ready to be offered, and the
time of my departure is at hand’; namely, my time to depart this world.
The words also that follow are much to the purpose, ‘I have fought a
good fight, I have finished my course,’ &c., much like that of our Lord
Jesus. ‘I have finished the work which thou gavest me to do’ (John
17:4). Now then, put all these things together, namely, that I am to be
offered a sacrifice, and for this my enemies are ready, my heart is
also ready; and because I have done my work, I am therefore every way
ready. This is a frame and condition that deserveth not only to stand
in the Word of God for Paul’s everlasting praise, but to be a provoking
argument to all that read or hear thereof, to follow the same steps. I
shall therefore, to help it forward, according to grace received, draw
one conclusion from the words, and speak a few words to it. The
conclusion is this: That it is the duty and wisdom of those that fear
God so to manage their time and work that he hath allotted unto them,
that they may not have part of their work to do when they should be
departing the world.

[THE CHRISTIAN’S DUTY AND WISDOM TO BE THUS READY.]


This truth I might further urge from the very words of the text, they
being written on purpose by Paul to stir up Timothy and all the godly
to press hard after this very thing. But to pass that, and to mind you
of some other scriptures that press it hard as a duty, and then to
proceed to some few examples of the wise and most eminent saints. Which
when I have done I shall, 1. Show you reason for it. 2. Give you
encouragement to it. 3. Press it with several motives. 4. Make some use
and application of the whole, and so conclude.

That this is the duty and wisdom of those that fear God, you may see by
Christ’s exhortation to watchfulness, and to prepare for his second
coming; ‘Therefore be ye also ready; for in an hour as ye think not,
the Son of man cometh’ (Matt 24:44). These words, as they are spoken to
stir up the godly to be ready to meet their Lord at his coming, so
because the godly must meet him as well in his judgments and
providences here, as at his personal appearing at the last day;
therefore they should be diligent to be fitting themselves to meet him
in all such dispensations. ‘And because,’ saith God, ‘I will do this
unto thee; prepare to meet thy God, O Israel’ (Amos 4:12). Now death is
one of the most certain of those dispensations; yea, and such, that it
leaveth to those no help at all, or means to perform for ever, that
which, shouldst thou want it, that is lacking to thy work. Wherefore
Solomon also doth press us to this very work, and that from this
consideration, ‘whatsoever thy hand findeth to do, do it with thy
might, for there is no work, nor device, nor knowledge, nor wisdom, in
the grave, whither thou goest’ (Eccl 9:10). Baulk nothing of thy duty,
neither defer to do it; for thou art in thy way to thy grave, and there
thou canst not finish ought that by neglect thou leavest undone;
therefore be diligent while life lasts.[6]

Another scripture is that in Peter’s epistle to those that were
scattered abroad. ‘Seeing,’ saith he, ‘that ye look for such things, be
diligent, that ye may be found of him in peace,’ &c. (2 Peter 3:14). He
is there discoursing of the coming of Christ to judgment, as Christ
also was in the other; and from the certainty and dread of that day he
doth press them on to a continual diligence, and is to be understood as
that of Paul to Timothy, a diligent watching in all things, that as he
saith again, they may stand complete in all the will of God, not
lacking this or that of that work which was given them to do of God and
this world (2 Tim 4:5). Much might be said for the further proof of
this duty; but to give you some examples of the godly men of old,
whereby it will appear, that as it is our duty to do it so it is also
our wisdom. And hence,

It is said of Enoch, that he ‘walked with God’ (Gen 5:22), and of Noah,
that he was faithful in his generation, and also ‘walked with God’ (Gen
6:9). That is, they kept touch[7] with him, still keeping up to the
work and duty that every day required; not doing their duty by fits and
by starts, but in a fervent spirit they served the Lord. So again it is
said of Abraham, that his work was to walk before God in a way of faith
and self-denial, which he with diligence performed. And therefore the
Holy Ghost saith, he ‘died in a good old age’ (Gen 25:8); thereby
insinuating that he made both ends meet[8] together, the end of his
work with the end of his days, and so came to his grave, ‘in a full
age, as a shock of corn cometh in in his season’ (Job 5:26). Jacob
also, when he blessed his sons, as he lay upon his death-bed before
them, doth sweetly comfort himself with this, after all his toil and
travel, saying, ‘I have waited for thy salvation, O Lord,’[9] as if he
had said, Lord, I have faithfully walked before thee in the days of my
pilgrimage, through the help and power of thy grace; and now having
nothing to do but to die, I lie waiting for thy coming to gather me up
to thyself and my father: so, when he ‘had made an end of commanding
his sons,’ now his bottom was wound,[10] ‘he gathered up his feet into
the bed, and yielded up the ghost, and was gathered unto his people’
(Gen 49:18-33). Caleb and Joshua are said to be men of excellent
spirit, because they were faithful in this their work (Num 14:24).
David was eminent this way, and had done his work before his death-day
came: ‘After he had served his own generation by the will of God,’ then
he ‘fell on sleep’ (Acts 13:36). Which in the Old Testament is
signified by three passages, 1. By his losing his heat before his
death, thereby showing his work for God was done, he now only waited to
die. 2. By that passage, ‘these are the last words of David,’ even the
wind up of all the doctrines of that sweet psalmist of Israel (2 Sam
23:1,2). 3. That in the Psalms is very significant, ‘The prayers of
David the son of Jesse are ended’ (Psa 72:20). In the whole, they all
do doubtless speak forth this in the main, that David made great
conscience of walking with God, by labouring to drive his work before
him, that his work and life might meet together: for that indeed is a
good man’s wisdom. Job had great conscience also as to this very thing,
as witness both God’s testimony and his own conscience for him (Job
1:8, 31). Elijah had brought his work to that issue that he had but to
anoint Hazael to be king of Assyria, Jehu to be king of Israel, and
Elisha prophet in his room, and then to be caught up into heaven (1
Kings 19:15,16). What shall I say? I might come to Hezekiah,
Jehoshaphat, Josias; with old Simeon also, whose days were lengthened
chiefly, not because he was behind with God and his conscience as to
his work for God in the world, but to see with his eyes now at last the
Lord’s Christ: a sweet forefitting for death! Zacharias, with Elizabeth
his wife, that good old couple also, how tender and doubtful were they
in this matter, to walk ‘in all the commandments and ordinances of the
Lord,’ in a blessed blameless way! (Luke 1:6, 2:25). Their son also is
not to be left out, who rather than he would be put out of his way, and
hindered from fulfilling his course, would venture the loss of the love
of a king, and the loss of his head for a word (Mark 6:17,18). All
these, with many more, are as so many mighty arguments for the praise
of that I asserted before, to wit, that it is the duty and wisdom of
those that fear God, so to manage their time and work, that he hath
here allotted unto them, that they may not have part of their work to
do when they should be departing this world. I might urge also many
reasons to enforce this truth upon you, as,

[Reasons to enforce this duty.]

First. Otherwise, the great and chief design of God in sending us into
the world, especially in converting us and possessing our souls with
gifts and graces, and many other benefits, that we might here be to the
glory of his grace, is as much as in us lies, frustrate and
disappointed. ‘This people have I formed for myself,’ saith he, ‘they
shall show forth my praise’ (Isa 43:21): and so again, ‘ye have not
chosen me, but I have chosen you, and ordained you that ye should go
and bring forth fruit, and that your fruit should remain’ (John 15:16).
God never intended, when he covered thy nakedness with the
righteousness of his dear Son, and delivered thee from the condemning
power of sin and the law, that thou shouldst still live as do those who
know not God. ‘This I say therefore,’ saith Paul, ‘and testify in the
Lord; that ye henceforth walk not as other Gentiles, in the vanity of
their mind’ (Eph 4:17). What, a Christian, and live as does the world?
(John 17:16). A Christian, and spend thy time, thy strength, and parts,
for things that perish in the using? Remember, man, if the grace of God
hath taken hold of thy soul, thou art a man of another world, and
indeed a subject of another and more noble kingdom, the kingdom of God,
which is the kingdom of the gospel, of grace, of faith and
righteousness, and the kingdom of heaven hereafter (Rom 14:16-18). In
these things thou shouldst exercise thyself; not making heavenly things
which God hath bestowed upon thee to stoop to things that are of the
world, but rather here beat down thy body, mortify thy members; hoist
up thy mind to the things that are above, and practically hold forth
before all the world that blessed word of life (1 Cor 9:26,27). This, I
say, is God’s design; this is the tendency, the natural tendency of
every grace of God bestowed upon thee: and herein is our Father
glorified, that we bring forth much fruit (Col 3:1-4; John 15:8).

Second. A second reason why Christians should so manage their time and
the work that God hath appointed them to do for his name in this world,
that they may not have part thereof to do when they should be departing
this world, it is because, if they do not, dying will be a hard work
with them especially if God awakeneth them about their neglect of their
duty (1 Cor 11:30-32). The way of God with his people is to visit their
sins in this life; and the worst time for thee to be visited for them,
is when thy life is smitten down, as it were to the dust of death, even
when all natural infirmities break in like a flood upon thee, sickness,
fainting, pains, wearisomeness, and the like; now I say, to be charged
also with the neglect of duty, when in no capacity to do it; yea,
perhaps so feeble, as scarce able to abide to hear thy dearest friend
in this life speak to thee; will not this make dying hard. Yea, when
thou shalt seem both in thine own eyes, as also in the eyes of others,
to fall short of the kingdom of heaven for this and the other
transgression, will not this make dying hard? (Heb 4:1,2). David found
it hard, when he cried, ‘O spare me’ a little, ‘that I may recover
strength before I go hence, and be no more’ (Psa 39:13). David at this
time was chastened for some iniquity; yea, brought for his folly to the
doors of the shadow of death. But here he could not enter without great
distress of mind; wherefore he cries out for respite and time to do the
will of God, and the work allotted to him. So again, ‘The sorrows of
death compassed me, and the pains of hell gat hold upon me; I found
trouble and sorrow: then called I upon the name of the Lord.’ Ay, this
will make thee cry, though thou be as good as David! Wherefore learn by
his sorrow, as he himself also learned, at last, to serve his own
generation by the will of God, before he fell asleep. God can tell how
to pardon thy sins, and yet make them such a bitter thing, and so heavy
a burden to thee, that thou wouldst not, if thou wast but once
distressed with it, come there again for all this world, Ah! it is easy
with him to have this pardon in his bosom, when yet he is breaking all
thy bones, and pouring out thy gall upon the ground; yea, to show
himself then unto thee in so dreadful a majesty, that heaven and earth
shall seem to thee to tremble at his presence! Let then the thoughts of
this prevail with thee, as a reason of great weight to provoke thee to
study to manage thy time and work in wisdom while thou art well.[11]

Third. Another reason, why those that fear God should so manage their
time and work for God in this world, that they may not have part to do
when they should be departing this life, it is, because loitering in
thy work doth, as much as in it lieth, defer and hold back the second
coming of our Lord and Saviour Jesus Christ. One thing, amongst many,
that letteth[12] the appearing of Christ in the clouds of heaven, is,
that his body, with the several members thereof, are not yet complete
and full; they are not all yet come to the knowledge of the Son of God,
‘to the measure of the stature of the fulness of Christ’ (Eph 4:8-13);
that is, to the complete making up of his body; for as Peter saith,
‘The Lord is not slack concerning his promise, as some men count
slackness, but is long-suffering to us-ward, not willing that any
should perish, but that all should come to repentance’ (2 Peter 3:9).
And so also to the complete performance of all their duty and work they
have for God in this world. And I say, the faster the work of
conversion, repentance, faith, self-denial, and the rest of the
Christian duties, are performed by the saints in their day, the more
they make way for the coming of the Lord from heaven. Wherefore Peter
saith again, ‘Seeing then that’ we look for such things, ‘what manner
of persons ought we to be in all holy conversation and godliness,
looking for, and hasting unto,’ or, as it is in the margin, ‘hasting
the coming of the day of God, wherein the heavens being on fire shall
be dissolved, and the elements shall melt with fervent heat’ (2 Peter
3:11,12). When the bride hath made herself ready, ‘the marriage of the
Lamb is come’ (Rev 19:7). That is, the Lord will then wait upon the
world no longer, when his saints are fit to receive him. As he said to
Lot when he came to burn down Sodom, ‘Haste thee’ to Zoar, ‘for I
cannot do anything till thou be come thither’ (Gen 19:20-22). So
concerning the great day of judgment to the world, which shall be also
the day of blessedness and rest to the people of God, it cannot come
until the Lamb’s wife hath made herself ready; until all the saints
that belong to glory are ready. And before I go further, what might I
yet say to fasten this reason upon the truly gracious soul? What! wilt
thou yet loiter in the work of thy day? wilt thou still be unwilling to
hasten righteousness? dost thou not know that thou by so doing
deferrest the coming of thy dearest Lord? Besides, that is the day of
his glory, the day when he shall come in the glory of his Father and of
the holy angels; and wilt not thou by thy diligence help it forwards?
Must also the general assembly and church of the first-born wait upon
thee for their full portions of glory? Wilt thou by thus doing
endeavour to keep them wrapt up still in the dust of the earth, there
to dwell with the worm and corruption? The Lord awaken thee, that thou
mayst see thy loitering doth do this, and doth also hinder thy own soul
of the inheritance prepared for thee.[13]

4. Another reason why saints should press hard after a complete
performing their work that God hath allotted unto them is, because, so
far forth as they fall short, in that they impair their own glory. For
as the Lord hath commanded his people to work for him in this world, so
also he of grace hath promised to reward whatever they Christianly do.
For whatsoever good thing any man doth, the same shall he receive of
the Lord, whether he be bound or free. Yea, he counts it
unrighteousness to forget their work of faith and labour of love, but a
righteous thing to recompense them for it in the day of our Lord Jesus
(Heb 6:10; 2 Thess 1:6,7). This, well considered, is of great force to
prevail with those that are covetous of glory, such as Moses and Paul,
with the rest of that spirit. As the apostle saith also to the saints
at Corinth, ‘Be stedfast, unmoveable, always abounding in the work of
the Lord, forasmuch as ye know that your labour is not in vain in the
Lord’ (1 Cor 15:50).

Having thus given you the reasons why God’s people should be diligent
in that work that God hath allotted for them to be doing for him in
this world, I shall, in the next place, give you some directions, as
helps to further you in this work. And they are such as tend to take
away those hindrances that come upon thee, either by discouragement, or
by reason of hardness and benumbedness of spirit; for great hindrances
overtake God’s people from both these impediments.

[Directions, as helps to further in this work.]

First. If thou wouldst be faithful to do that work that God hath
allotted thee to do in this world for his name, labour to live much in
the favour and sense of thy freedom and liberty by Jesus Christ; that
is, keep this, if possible, ever before thee, that thou art a redeemed
one, taken out of this world, and from under the curse of the law, out
of the power of the devil, &c., and placed in a kingdom of grace, and
forgiveness of sins for Christ’s sake. This is of absolute use in this
matter; yea, so absolute, that it is impossible for any Christian to do
his word Christianly without some enjoyment of it. For this, in the 1st
of Luke, is made the very ground of all good works, both as to their
nature and our continuance in them; and is also reckoned there an
essential part of that covenant that God made with our fathers; even
‘that he would grant unto us that we, being delivered out of the hands
of our enemies, might serve him without fear, in holiness and
righteousness, before him all the days of our life’ (Luke 1:74,75). And
indeed, take this away, and what ground can there be laid for any man
to persevere in good works? None at all. For take away grace and
remission of sins for Christ’s sake, and you leave men nothing to help
them but the terrors of the law and judgment of God, which, at best,
can beget but a servile and slavish spirit in that man in whom it
dwells; which spirit is so far off from being an help to us in our
pursuit of good works, that it makes us we cannot endure that which is
commanded, but, Israel-like, it flieth from God even as from the face
of a serpent (Heb 12:20; Exo 19). As Solomon saith, ‘A servant will not
be corrected by words, for, though he understand, he will not answer’
(Prov 29:19). Get thou then thy soul possessed with the spirit of the
Son, and believe thou art set perfectly free by him from whatsoever
thou by sin hast deserved at the hand of revenging justice. This
doctrine unlooseth thy bands, takes off thy yoke, and lets thee go
upright. This doctrine puts spiritual and heavenly inclinations into
thy soul; and the faith of this truth doth show thee that God hath so
surprised thee, and gone beyond thee, with his blessed and everlasting
love, that thou canst not but reckon thyself his debtor for ever.
‘Therefore, brethren, we are debtors, not to the flesh, to live after
the flesh’ (Rom 8:12). That argument of Paul to Philemon is here true
in the highest degree, thou owest to God for his grace to thee, ‘even
thine own self besides’ (Phile 19). This Paul further testifies, both
in the 6th and 7th of the Romans. In the one he saith, we are ‘free
from sin’; in the other he saith, we are ‘dead to the law,’ that our
fruit might be unto holiness: that we might ‘bring forth fruit unto
God’ (Rom 6:22, 7:4). For, as I said, if either thy ungodly lusts, or
the power and force of the law, have dominion over thy spirit, thou art
not in a condition now to be performing thy work to God in this world.
I have heretofore marvelled at the quarrelsome spirit that possessed
the people that Malachi speaketh of, how they found fault with, in a
manner, all things that were commanded them to do; but I have since
observed their ungodly disposition was grounded upon this, their
doubting of the love of God, ‘Yet ye say, Wherein hast thou loved us?’
(Mal 1:2). And, indeed, if people once say to God, by way of doubt,
‘Wherein hast thou loved us?’ no marvel though that people be like
those in Malachi’s time, a discontented, a murmuring, backward people
about everything that is good. Read that whole book of Malachi.

Second. If thou wouldst be faithful to do that work that God hath
allotted thee to do in this world for his name, then labour to see a
beauty and glory in holiness, and in every good work: this tends much
to the engaging of thy heart. ‘O worship the Lord in the beauty of
holiness; fear before him, all the earth’ (Psa 96:9). And for thy help
in this, think much on this in general, that ‘Thus saith the Lord’ is
the wind-up of every command; for, indeed, much of the glory and beauty
of duties doth lie in the glory and excellency of the person that doth
command them; and hence it is that ‘Be it enacted by the King’s most
excellent Majesty’ is in the head of every law, because that law should
therefore be reverenced by, and be made glorious and beautiful to all.
And we see, upon this very account, what power and place the precepts
of kings do take in the hearts of their subjects, every one loving and
reverencing the statute, because there is the name of their king. Will
you rebel against the king? is a word that shakes the world.[14] Well,
then, turn these things about for an argument to the matter in hand,
and let the name of God, seeing he is wiser and better, and of more
glory and beauty than kings, beget in thy heart a beauty in all things
that are commanded thee of God. And, indeed, if thou do not in this act
thus, thou wilt stumble at some of thy duty and work thou hast to do;
for some of the commands of God are, in themselves, so mean and low,
that take away the name of God from them, and thou wilt do as Naaman
the Syrian, despise, instead of obeying. What is there in the Lord’s
supper, in baptism, yea, in preaching the Word, and prayer, were they
not the appointments of God? His name being entailed to them, makes
them every one glorious and beautiful. Wherefore, no marvel if he that
looks upon them without their title-page goeth away in a rage, like
Naaman, preferring others before them. What is Jordan? ‘Are not Abana
and Pharpar, rivers of Damascus, better than all the waters of Israel;
may I not wash in them and be clean?’ saith he (2 Kings 5:10-12). This
was because he remembered not that the name of God was in the command.
Israel’s trumpets of ram’s horns (Josh 6:2-4), and Isaiah’s walking
naked (Isa 20:3), and Ezekiel’s wars against a tile (Eze 4:1-4), would,
doubtless, have been ignoble acts, but that the name of God was that
which gave them reverence, power, glory, and beauty. Set therefore the
name of God, and ‘Thus saith the Lord,’ against all reasonings,
defamings, and reproaches, that either by the world, or thy own heart,
thou findest to arise against thy duty, and let his name and authority
alone be a sufficient argument with thee, ‘to behold the beauty’ that
he hath put upon all his ways, ‘and to inquire in his temple’ (Psa
27:4).

Third. Wouldst thou be faithful to do that work that God hath appointed
thee to do in this world for his name? then make much of a trembling
heart and conscience; for though the Word be the line and rule whereby
we must order and govern all our actions, yet a trembling heart and
tender conscience is of absolute necessity for our so doing. A hard
heart can do nothing with the word of Jesus Christ. ‘Hear the word of
the Lord, ye that tremble at his word’ (Isa 66:5). ‘Serve the Lord with
fear, and rejoice with trembling’ (Psa 2:11). I spake before against a
servile and slavish frame of spirit, therefore you must not understand
me here as if I meant now to cherish such a one; no, it is a heart that
trembleth for, or at the grace of God; and a conscience made tender by
the sprinkling of the blood of Christ. Such a conscience as is awakened
both by wrath and grace, by the terror and the mercy of God; for it
stands with the spirit of a son to fear before his father; yea, to fear
chastings, though not to fear damnation. Let, therefore, destruction
from God be a terror to thy heart, though not that destruction that
attends them that perish by sin for ever (Job 31:23). Though this I
might add further; it may do thee no harm, but good, to cast an eye
over thy shoulder at those that now lie roaring under the vengeance of
eternal fire; it may put thee in mind of what thou wast once, and of
what thou must yet assuredly be, if grace by Christ preventeth not (Isa
66:24). Keep, then, thy conscience awake with wrath and grace, with
heaven and hell; but let grace and heaven bear sway. Paul made much of
a tender conscience, else he had never done as he did, nor suffered
what we read of. ‘And herein,’ saith he, ‘do I exercise myself, to have
always a conscience void of offence toward God and toward men’ (Acts
24:16). But this could not a stony, benumbed, bribed, deluded, or a
muzzled conscience do. Paul was like the nightingale with his breast
against the thorn.[15] That his heart might still keep waking, he would
accustom himself to the meditation of those things that should beget
both love and fear; and would always be very chary, lest he offended
his conscience. ‘Herein do I exercise myself,’ &c. Be diligent, then,
in this matter, if thou wouldst be faithful with God. A tender
conscience, to some people, is like Solomon’s brawling woman, a burthen
to those that have it (Prov 25:24). But let it be to thee like those
that invited David to go up to the house of the Lord (Psa 122:1). Hear
it, and cherish it with pleasure and delight.

Fourth. If thou wouldst be faithful to do that work that God hath
appointed thee to do in this world for his name; then let religion be
the only business to take up thy thoughts and time. ‘Whatsoever thy
hand findeth to do, do it with thy might’ (Eccl 9:10). With all thy
heart, with all thy mind, and with all thy strength. Religion, to most
men, is but a by-business, with which they use to fill up spare hours;
or as a stalking-horse, which is used to catch the game.[16] How few
are there in the world that have their conversation ‘only as becometh
the gospel’! (Phil 1:27). A heart sound in God’s statutes, a heart
united to the fear of God, a heart moulded and fashioned by the Word of
God, is a rare thing; rare, because it is hard to be found, and rare
because it is indeed the fruit of an excellent spirit, and a token of
one saved by the Lord (Psa 119:80, 86:11). But this indifferency in
religion, this fashioning ourselves in our language, gesture,
behaviour, and carriage, to the fancies and fopperies of this world, as
it is in itself much unbecoming a people that should bear the name of
their God in their foreheads, so it cannot be but a very great and sore
obstruction to thy faithful walking with God in this world (Rom 6:17).
Gird up, then, thy loins like a man,[17] let God and his Christ, and
his Word, and his people, and cause, be the chief in thy soul; and as
heretofore thou hast afforded this world the most of thy time, and
travel, and study, so now convert all these to the use of religion. ‘As
ye have yielded your members servants to uncleanness, and to iniquity
unto iniquity; even so now yield your members servants to righteousness
unto holiness’ (Rom 6:19). Holy things must be in every heart where
this is faithfully put in practice.

1. Daily bring thy heart and the Word of God together, that thy heart
may be levelled by it, and also filled with it. The want of performing
this sincerely, is a great cause of that unfaithfulness that is in us
to God. Bring, then, thy heart to the Word daily, to try how thou
believest the Word today, to try how it agrees with the Word today.
This is the way to make clean work daily, to keep thy soul warm and
living daily. ‘Wherewithal shall a young man cleanse his way?’ saith
David. ‘By taking heed thereto according to thy Word’ (Psa 119:9). So
again, ‘Concerning the works of men, by the word of thy lips, I have
kept me from the paths of the destroyer’ (Psa 17:4). And again, ‘Thy
Word have I hid in mine heart, that I might not sin against thee’ (Psa
119:11). He that delighteth ‘in the law of the Lord, and in his law
doth meditate day and night, he shall be like a tree planted by the
rivers of water, that bringeth forth his fruit in his season; his leaf
also shall not wither, and whatsoever he doeth shall prosper’ (Psa
1:2,3).

2. A continual remembrance that to every day thou hast thy work
allotted thee; and that sufficient for that day are the evils that
attend thee (Matt 6:34). This remembrance set Paul upon his watch
daily; made him die to himself and this world daily, and provoked him
also daily to wind up the spirit of his mind; transforming himself by
the power of the Word, from that proneness that was in his flesh to
carnal things (1 Cor 15:30-33). This will make thee keep the knife at
thy throat in all places, and business, and company (Prov 23:2).

3. Let thy heart be more affected with what concerns the honour of God,
and the profit and glory of the gospel, than with what are thy
concernments as a man, with all earthly advantages. This will make thee
refuse things that are lawful, if they appear to be inexpedient. Yea,
this will make thee, like the apostles of old, prefer another man’s
peace and edification before thine own profit, and to take more
pleasure in the increase of the power of godliness in any, than in the
increase of thy corn and wine.

4. Reckon with thy own heart every day, before thou lie down to sleep,
and cast up both what thou hast received from God, done for him, and
where thou hast also been wanting. This will beget praise and humility,
and put thee upon redeeming the day that is past; whereby thou wilt be
able, through the continual supplies of grace, in some good measure to
drive thy work before thee, and to shorten it as thy life doth shorten;
and mayst comfortably live in the hope of bringing both ends sweetly
together. But to pass this.

Fifth. If thou wouldst be faithful to do that work that God hath
appointed thee to do in this world for his name, then beware thou do
not stop and stick when hard work comes before thee. It is with
Christians as it is with other scholars, they sometimes meet with hard
lessons; but these thou must also learn, or thou canst not do thy work.
The Word and Spirit of God come sometimes like chain-shot to us, as if
it would cut down all; as when Abraham was to offer up Isaac, and the
Levites to slay their brethren (Gen 22; Exo 32:26-28). Paul also must
go from place to place to preach, though he knew beforehand he was to
be afflicted there (Acts 20:23). God may sometimes say to thee, as he
said to his servant Moses, ‘Take the serpent by the tail’; or, as the
Lord Jesus said to Peter, Walk upon the sea (Exo 4:3,4). These are hard
things, but have not been rejected when God hath called to do them. O
how willingly would our flesh and blood escape the cross of Christ! The
comforts of the gospel, the sweetness of the promise, how pleasing is
it to us! Like Ephraim here, we love to tread out the corn (Hosea
10:11), and to hear those pleasant songs and music that gospel sermons
make, where only grace is preached, and nothing of our duty as to works
of self-denial; but as for such, God will tread upon their fair neck,
and yoke them with Christ’s yoke; for there they have a work to do,
even a work of self-denial.[18]

Now this work sometimes lieth in acts that seem to be desperate, as
when a man must both leave and hate his life, and all he hath for
Christ, or else he cannot serve him nor be counted his disciple (Luke
14:26-33). Thus it seemed with Christ himself when he went his fatal
journey up to Jerusalem; he went thither, as he knew, to die, and
therefore trod every step as it were in his own bowels;[19] but yet, no
doubt, with great temptation to shun and avoid that voyage; and
therefore it is said, ‘He set his face steadfastly to go up,’ scorning
to be invited to the contrary, and to prevent the noise of his weak
disciples, Master, save thyself (Luke 9:51). It is said he ascended
before them, insomuch that they were amazed to see his resolution,
while they themselves were afraid of that dreadful effect that might
follow (Mark 10:32-34). Also when he came there, and was to be
apprehended, he went to the garden that Judas knew, his old accustomed
place; so when they asked him the killing question, he answered, ‘I am
he’ (John 18:1-5).

Sometimes in acts that seem to be foolish, as when men deny themselves
of those comforts, and pleasures, and friendships, and honours, of the
world that formerly they used to have, and choose rather to associate
themselves with the very abjects of this world[20]—I mean, such as
carnal men count so—counting their ways and manners of life, though
attended with a thousand calamities, more profitable, and pleasing, and
delightful, than all former glory. Thus Elisha left his father’s house,
though to pour water upon the hands of Elijah (2 Kings 3:11). And thus
the disciples left their fathers’ ships and nets, to live a beggarly
life with Jesus Christ; as Paul did leave the feet of Gamaliel for the
whip, and the stocks, and the deaths that attended the blessed gospel.
One would have thought that had been a simple way of Peter to leave all
for Christ, before he knew what Christ would give him, as that 19th of
Matthew seems to import; but Christ will have it so (v 27). He that
will save his life must lose it; and he that will lose his life in this
world for Christ, shall keep it to life eternal (John 12:25). I might
add many things of this nature, to show you what hard chapters
sometimes God sets his best people; but thy work is, if thou wouldst be
faithful, not to stop nor stick at anything (Matt 10:37). Some, when
they come at the cross, they will either there make a stop and go no
further, or else, if they can, they will step over it; if not, they
will go round about: do not thou do this, but take it up and kiss it,
and bear it after Jesus.[21] ‘God forbid,’ saith Paul, ‘that I should
glory, save in the cross of our Lord Jesus Christ, by whom the world is
crucified unto me, and I unto the world’ (Gal 6:14).

Now, for thy better performing this piece of service for our Lord and
Saviour Jesus Christ: O it is hard work to pocket up the reproaches of
all the foolish people, as if we had found great spoil; and to suffer
all their revilings, lies, and slanders, without cursing them, as
Elisha did the children; to answer them with prayers and blessings for
their cursings. It is far more easy to give them taunt for taunt, and
reviling for reviling; to give them blow for blow; yea, to call for
fire from heaven against them. But to ‘bless them that curse you, and
to pray for them that despitefully use you, and persecute you’—even of
malice, of old grudge, and on purpose to vex and afflict our mind, and
to make us break out into a rage—this is work above us; now our
patience should look up to unseen things; now remember Christ’s
carriage to them that spilt his blood; or all is in danger of bursting,
and thou of miscarrying in these things. I might here also dilate upon
Job’s case, and the lesson God set him, when, at one stroke, he did
beat down all (Job 1:15), only spared his life, but made that also so
bitter to him that his soul chose strangling rather than it (Job 7:15).
O when every providence of God unto thee is like the messengers of Job,
and the last to bring more heavy tidings than all that went before him
(Job 1); when life, estate, wife, children, body, and soul, and all at
once, seem to be struck at by heaven and earth; here are hard lessons;
now to behave myself even as a weaned child, now to say, ‘The Lord
gave, and the Lord hath taken away, and blessed be the name of the
Lord’ (Job 1:21). Thus, with few words, Job ascribeth righteousness to
his Maker; but though they were but few, they proceeded from so blessed
a frame of heart, that causeth the penman of the Word to stay himself
and wonder, saying, ‘In all this Job sinned not’ with his lips, ‘nor
charged God foolishly.’ In all this—what a great deal will the Holy
Ghost make of that which seems but little when it flows from an upright
heart! and it indeed may well be so accounted of all that know what is
in man, and what he is prone unto.

1. Labour to believe that all these things are tokens of the love of
God (Heb 12:6; Rev 3:19). 2. Remember often that thou art not the first
that hath met with these things in the world. ‘It hated me,’ saith
Christ, ‘before it hated you’ (John 15:18). 3. Arm thyself with a
patient and quiet mind to bear and suffer for his sake (1 Peter 4:1-3).
4. Look back upon thy provocations wherewith thou mayst have provoked
God (Deut 9:7; Lev 26:41,42); then wilt thou accept of the punishment
for thy sins, and confess it was less than thine iniquities deserve
(Ezra 9:13). 5. Pray thou mayst hear the voice of the rod, and have a
heart to answer the end of God therein (Micah 6:9). 6. Remember the
promise—‘All things work together for good to them that love God, to
them who are the called according to his purpose’ (Rom 8:28).

Sixth. If thou wouldst be faithful to do that work that God hath
appointed thee to do in this world for his name, then labour away to
possess thy heart with a right understanding, both of the things that
this world yieldeth, and of the things that shall be hereafter. I am
confident that most, if not all the miscarriages of the saints and
people of God, they have their rise from deceivable thoughts here. The
things of this world appear to us more, and those that are to come
less, than they are; and hence it is that many are so hot and eager for
things that be in the world, and so cold and heartless for those that
be in heaven. Satan is here a mighty artist, and can show us all
earthly things in a multiplying glass; but when we look up to things
above, we see them as through sackcloth of hair;[22] but take thou
heed, be not ruled by thy sensual appetite that can only savour fleshly
things, neither be thou ruled by carnal reason, which always darkeneth
the things of heaven. But go to the Word, and as that says, so judge
thou. That tells thee all things under the sun are vanity, nay worse,
vexation of spirit (Eccl 1:2). That tells thee the world is not, even
then when it doth most appear to be; wilt thou set thine heart upon
that which is not? ‘for riches certainly make themselves wings, they
fly away as an eagle toward heaven’ (Prov 23:5). The same may be said
for honours, pleasures, and the like; they are poor, low, base things
to be entertained by a Christian’s heart. The man that hath most of
them may ‘in the fulness of his sufficiency be in straits’; yea, ‘when
he is about to fill his belly with them, God may cast the fury of his
wrath upon him’ (Job 20:22,25); ‘so is he that layeth up treasure for
himself’ on earth, ‘and is not rich towards God’ (Luke 12:20,21). A
horse that is loaden with gold and pearls all day, may have a foul
stable and a galled back at night. And woe be to him that increaseth
that which is not his, and that ladeth himself with thick clay. O man
of God, throw this bone to the dogs; suck not at it, there is no marrow
there (Heb 2:6). Set thine affections on ‘things that are above, where
Christ sitteth on the right hand of God’ (Col 3:1-4). Behold what God
hath prepared for them that love him. And if God hath blessed thee with
ought, set not thine heart upon it; honour the Lord with thy substance.
Labour to ‘be rich in good works, ready to distribute, willing to
communicate, laying up in store for themselves a good foundation
against the time to come, that they may lay hold on eternal life’ (1
Tim 6:17-19). Further, to lighten thine eyes a little, and,

1. Concerning the glory of the world.

(1.) It is that which God doth mostly give to those that are not his;
for the poor receive the gospel; not many rich, ‘not many mighty, not
many noble are called’ (1 Cor 1:26).

(2.) Much of this world and its glory is permitted of God to be
disposed of by the devil, and he is called both the prince and god
thereof (John 14:30; 2 Cor 4:4). Yea, when Satan told Christ he could
give it to whom he would, Christ did not say, Thou liest, but answered,
by the Word, ‘It is written thou shalt worship the Lord thy God, and
him only shalt thou serve’ (Luke 4:6-8). Implying also, that commonly
when men get much of the honours and glory of this world, it is by
bending the knee too low to the prince and god thereof.

(3.) The nature of the best of worldly things, if hankered after, is to
deaden the spirit (Rom 8:6,7), to estrange the heart from God, to
pierce thee through with many sorrows, and to drown thee in perdition
and destruction (1 John 2:15). ‘O man of God, flee those things, and
follow after righteousness, godliness, faith, love, patience,
meekness’; and ‘Fight the good fight, lay hold on eternal life,
whereunto thou art also called,’ &c. (1 Tim 6:9-12).

2. As to the things of God, what shall I say? the things of his Word,
and Spirit, and kingdom, they so far go beyond the conceivings of the
heart of man, that none can utter them but by the Holy Spirit; but
there is no deceit in them; ‘no lie is of the truth,’ what they promise
they will perform with additions of amazing glory (1 John 2:21). Taste
them first, and then thou shalt see them. ‘O’ come ‘taste and see that
the Lord is good: blessed is the man that trusteth in him’ (Psa 34:8).
To stoop low is a good work, which is an act of thine, if it be done in
faith and love, though but by a cup of cold water; it is really more
worth in itself, and of higher esteem with God, than all worldly and
perishing glory; there is no comparison, the one perisheth with the
using, and for the other is laid up ‘a far more exceeding and eternal
weight of glory’ (2 Cor 4:17). But again, as thou shouldst labour to
possess thy heart with a right understanding of the perishing nature of
the riches and pleasures of this world, and of the durable riches and
righteousness that is in Christ, and all heavenly things; so thou
shouldst labour to keep always in thy eye what sin is, what hell is,
what the wrath of God and everlasting burnings are. Transfer them to
thyself, as it were on a finger,[23] that thou mayst learn to think of
nothing more highly than is meet, but to give to what thou beholdst
their own due weight; then thou wilt fear where thou shouldst fear,
love what is worthy thy love, and slight that which is of no worth.
These are just weights, and even balances; now thou dealest not with
deceitful weights; and this is the way to be rich in good works, and to
bring thy work, that God hath appointed, to a good issue against thy
dying day.

Seventh. But again, if thou wouldst be faithful to do that work that
God hath appointed thee to do in this world, for his name, then beware
that thou slip not, or let pass by, the present opportunity that
providence layeth before thee. Work while it is called today, ‘the
night cometh when no man can work’ (John 9:4). In that parable of the
man that took a far journey, it is said, as he gave to every servant
his work, so he ‘commanded the porter to watch’; that is, for his
Lord’s coming back, and in the mean time, for all opportunities to
perform the work he left in their hand, and committed unto their trust
(Mark 13:34,35).[24] Seest thou the poor? seest thou the fatherless?
seest thou thy foe in distress? draw out thy breast, shut not up thy
bowels of compassion, deal thy bread to the hungry, bring the poor that
are cast out into thine house, hide not thyself from thine own flesh,
take the opportunity that presents itself to thee, either by the eye or
the hearing of the ear, or by some godly motion that passeth over thy
heart (Isa 58:7; Rom 12:20). ‘Say not’ to such messengers, ‘go, and
come again tomorrow; if thou hast it by thee’; now the opportunity is
put into thy hand, delay not to do it, and the Lord be with thee! (Prov
3:28). Good opportunities are God’s seasons for the doing of thy work;
wherefore watch for them, and take them as they come. Paul tells us ‘he
was in watchings often’ (2 Cor 11:26,27); surely it was that he might
take the season that God should give him to do this work for him; as he
also saith to Timothy, ‘Watch thou in all things,—do the work,’ &c.
Opportunities as to some things come but once in one’s lifetime, as in
the case of Esther, and of Nicodemus, and holy Joseph; when Esther
begged the life of the Jews, and the other the body of Jesus; which
once had they let slip or neglected, they could not have recovered it
again for ever. Watch then for the opportunity. 1. Because it is God’s
season; which, without doubts, is the best season and time for every
purpose (Eccl 3:11). 2. Because Satan watches to spoil, by mistiming as
well as by corrupting whatever thou shalt do for God. ‘When I would do
good,’ saith Paul, ‘evil is present,’ that is, either to withdraw me
from my purpose, or else to infect my work (Rom 7:21). 3. This is the
way to be profitable unto others. Thy wickedness may hurt a man, as
thou art, and thy righteousness may profit the son of man (Job 35:8).
4. This is also the way to be doing good to thyself (Job 22:2). ‘He
that watereth shall be watered himself’ (Prov 11:25). ‘Cast thy bread
upon the waters, for thou shalt find it after many days’ (Eccl 11:1;
Deut 15:10). As God said to Coniah, ‘Did not thy father eat and drink,
and do judgment and justice, and then it was well with him? He judged
the cause of the poor and needy, then it was well with him’ (Jer
22:15,16).

And I say, that the opportunity may not slip thee, either for want of
care or provision, (1.) Sit always loose from an overmuch affecting
thine own concernments, and believe that thou wast not born for
thyself; ‘a brother is born for adversity’ (Prov 17:17). (2.) Get thy
heart tenderly affected with the welfare and prosperity of all things
that bear the stamp and image of God (2 Cor 11:29). (3.) Study thy own
place and capacity that God hath put thee in, in this world; for
suitable to thy place thy work and opportunities are (1 Cor 7:24). (4.)
Make provision beforehand, that when things present themselves thou
mayst come up to a good performance; be ‘prepared to every good work’
(2 Tim 2:21). (5.) Take heed of carnal reasonings, keep thy heart
tender; but set thy face like a flint for God (Gal 1:9). (6.) And look
well to the manner of every duty.

Eighth. Wouldst thou be faithful to do that work that God hath
appointed thee to do in this world for his name? believe then, that
whatever good thing thou dost for him, if done according to the Word,
it is not only accepted by him now, but recorded, to be remembered for
thee, against the time to come; yea, laid up for thee as treasure in
chests and coffers, to be brought out to be rewarded before both men
and angels, to thy eternal comfort, by Jesus Christ our Lord. ‘Lay not
up,’ saith Christ, ‘treasures upon earth, where moth and rust doth
corrupt, and where thieves break through and steal; but lay up for
yourselves treasures in heaven, where neither moth nor rust doth
corrupt, and where thieves do not break through nor steal’ (Matt
6:19,20). The treasure that here our Lord commands we should with
diligence lay up in heaven, is found both in Luke, and Paul, and Peter,
to be meant by doing good work.

1. Luke renders it thus, ‘Sell that ye have and give alms; provide
yourselves bags which wax not old, a treasure in the heavens that
faileth not, where no thief approacheth, neither moth corrupteth,’ the
latter part of the verse expounding the former (Luke 12:33).

2. Paul saith thus, ‘Charge them that are rich in this world, that they
be not high-minded, nor trust in uncertain riches, but in the living
God, who giveth us richly all things to enjoy: that they do good, that
they be rich in good works, ready to distribute, willing to
communicate: laying up in store for themselves a good foundation
against the time to come, that they may lay hold on eternal life’ (1
Tim 6:17,19).

3. Peter also acknowledgeth and asserteth this, where, in his
exhortation to elders to do their duty faithfully, and with
cheerfulness, he affirms, if they do so, they ‘shall receive a crown of
glory that fadeth not away’ (1 Peter 5:2-4); which Paul also calleth a
reward for cheerful work (1 Cor 9:17; 2 Tim 4:2). And that as an act of
justice by the hand of a righteous judge, in the day when the Lord
shall come to give reward to his servants the prophets, and to his
saints, and to all that fear his name, small and great; for ‘every man
shall receive his own reward, according to his own labour’ (1 Cor 3:8).

[Objections answered.]

But before I go any further, I must answer three objections that may be
made by those that read this book.

The First Objection. The first is this; some godly heart may say, I
dare not own that what I do shall ever be regarded, much less rewarded
by God in another world because of the unworthiness of my person, and
because of the many infirmities and sinful weaknesses that attend me
every day.

Answer. This objection is built partly upon a bashful modesty, partly
upon ignorance, and partly upon unbelief. My answer to it is as
followeth.

You must remind and look back to what but now hath been proved, namely,
That both Christ and his apostles do all agree in this, that there is a
reward for the righteous, and that their good deeds are laid up as
treasures for them in heaven, and are certainly to be bestowed upon
them in the last day with abundance of eternal glory. 2. Now then, to
speak to thy case, and to remove the bottom of thy objection, that the
unworthiness of thy person, and thy sinful infirmities, that attend
thee in every duty, do make thee think thy works shall not be either
regarded or rewarded in another world. But consider, first, as to the
unworthiness of thy person. They that are in Christ Jesus are always
complete before God, in the righteousness that Christ hath obtained,
how infirm, and weak, and wicked soever they appear to themselves.
Before God, therefore, in this righteousness thou standest all the day
long, and that upon a double account; first, by the act of faith,
because thou hast believed in him that thou mightest be justified by
the righteousness of Christ; but if this fail, I mean the act of
believing, still thou standest justified by God’s imputing this
righteousness to thee, which imputation standing purely upon the grace
and good pleasure of God to thee, that holds thee still as just before
God, though thou wantest at present the comfort thereof. Thus,
therefore, thy person stands always acccepted; and, indeed, no man’s
works can at all be regarded, if his person, in the first place, be not
respected. The Lord had respect first to Abel, and after to his
offering (Gen 4:4; Heb 11:4). But he can have respect to no man before
works done, unless he find them in the righteousness of Christ; for
they must be accepted through a righteousness, which, because they have
none of their own, therefore they have one of God’s imputing, even that
of his Son, which he wrought for us when he was born of the Virgin, &c.
As to thy sinful infirmities that attend thee in every work, they
cannot hinder thee from laying up treasure in heaven, thy heart being
upright in the way with God; nor will he be unrighteous at all to
forget thy good deeds in the day when Christ shall come from heaven.

1. Because by the same reason then he must disown all the good works of
all his prophets and apostles; for they have all been attended with
weaknesses and sinful infirmities; from the beginning hitherto there is
not a man, ‘not a just man upon earth, that doeth good and sinneth not’
(Eccl 7:20). The best of our works are accompanied with sin: ‘When I
would do good,’ saith Paul, ‘evil is present with me’ (Rom 7:21). This,
therefore, must not hinder. And for thy further satisfaction in this,
consider, as Christ presents thy person before God, acceptable without
thy works, freely and alone by his righteousness, so his office is to
take away the iniquity of thy holy things, that they also by him may be
accepted of God (Exo 28:36-38; 1 Peter 2:5). Wherefore, it is further
said, for the encouragement of the weak and feeble, He shall not break
a bruised reed, nor quench the smoking flax, but shall bring forth
judgment unto victory (Matt 12:20). The bruised reed, you know, is
weak; and by bruises we should understand sinful infirmities. And so
also concerning the smoking flax; by smoking you must understand sinful
weakness; but none of these shall either hinder the justification of
thy person, or the acceptation of thy performance, they being done in
faith and love, let thy temptations be never so many, because of Jesus
Christ his priestly office now at the right hand of God. By him,
therefore, let us offer spiritual sacrifices; for they shall be
acceptable to God and our Father.

2. Because otherwise God and Christ would prove false to their own
word, which is horrible blasphemy once to imagine; who hath promised
that when the Son of God shall come to judgment, he shall render to
‘every man according to his work’ (Rev 22:12); and doth upon this very
account encourage his servants to a patient enduring of the hottest
persecutions: ‘for great is your reward in heaven’ (Matt 5:12; Luke
6:23,35; Matt 6:1, 10:41,42). From this also he bindeth his saints and
servants to be sincerely liberal, and good, and kind to all; first,
because otherwise, they have no reward of their Father which is in
heaven, that is, for what they do not; but if they do it, then, though
it be but a cup of cold water given to a prophet or righteous man, they
shall receive a prophet’s reward, a righteous man’s reward; yea, they
shall receive it in any wise, ‘they shall in no wise lose their
reward.’

3. It must be so, otherwise he should deny a reward to the works and
operations of his own good grace he hath freely bestowed upon us; but
that he will not do. He is not unfaithful to forget your work of faith
and labour of love (Heb 6:10). And so of all other graces, ‘our work
shall not be in vain in the Lord’ (1 Cor 4:58). And, as I said before,
temptations, weaknesses, and sins, shall not hinder the truly gracious
of this their blessed reward. Nay, they shall further it, ‘if need be,
ye are in heaviness, through manifold temptations; that the trial of
your faith being much more precious than of gold that perisheth, might
be found unto praise, and honour, and glory, at the appearing of Jesus
Christ’ (1 Peter 1:6,7). And the reason is, because the truth and
sincerity of God’s grace in us doth so much the more discover itself,
by how much it is opposed and resisted by weakness and sin. It is
recorded to the everlasting renown of three of David’s mighties, that
they would break through a host of giant-like enemies, to fetch water
for their longing king; for it bespake their valour, their love, and
good-will to him; the same also is true concerning thy graces, and
every act of them when assaulted with an host of weaknesses (1 Chron
11:12,15-18).

The Second Objection. And now I come to the second objection, and that
ariseth from our being completely justified freely by the grace of God
through Christ; and by the same means alone brought to glory; and may
be framed thus:—but seeing we are freely justified, and brought to
glory by free grace, through the redemption that is in Jesus Christ;
and seeing the glory that we shall be possessed of upon the account of
the Lord Jesus, is both full and complete, both for happiness and
continuing therein, what need will there be that our work should be
rewarded? Nay, may not the doctrine of reward for good works be here
not only needless, but indeed an impairing and lessening the
completeness of that glory to which we are brought, and in which we
shall live inconceivably happy for ever, by free grace?

Answer. That we are justified in the sight of the Divine Majesty, from
the whole lump of our sins, both past, present, and to come, by free
grace, through that one offering of the body of Jesus Christ, once for
all, I bless God I believe it, and that we shall be brought to glory by
the same grace, through the same most blessed Jesus, I thank God by his
grace I believe that also. Again, that the glory to which we shall be
brought by free grace, through the only merits of Jesus, is unspeakably
glorious and complete, I question no more than I question the blessed
truths but now confessed. But yet, notwithstanding all this, there is a
reward for the righteous, a reward for their works of faith and love,
whether in a doing or a suffering way, and that not principally to be
enjoyed here, but hereafter; ‘great is your reward in heaven,’ as I
proved in the answer to the first objection. And now I shall answer
further:—

1. If this reward had been an impairing or derogation to the free grace
of God that saveth us, he would never have mentioned it for our
encouragement unto good works, nor have added a promise of reward for
them that do them, nor have counted himself unfaithful if he should not
do it.

2. The same may be said concerning Jesus Christ, who doubtless loveth
and tendereth the honour of his own merits, as much as any who are
saved by him can do, whether they be in heaven or earth; yet he hath
promised a reward to a cup of cold water, or giving of any other alms;
and hath further told us, they that do these things, they do lay up
treasure in heaven, namely, a reward when their Lord doth come, then to
be received by them to their eternal comfort.

3. Paul was as great a maintainer of the doctrine of God’s free grace,
and of justification from sin, by the righteousness of Christ imputed
by grace, as any he that ever lived in Christ’s service, from the
world’s beginning till now: and yet he was for this doctrine; he
expected himself, and encouraged others also to look for such a reward,
for doing and suffering for Christ, which he calls ‘a far more
exceeding and eternal weight of glory’ (2 Cor 4:17). Surely, as Christ
saith, in a case not far distant from this in hand, ‘if it were not so,
he would have told us’ (John 14:1-3). Now could I tell what those
rewards are that Christ hath prepared, and will one day bestow upon
those that do for him in faith and love in this world, I should therein
also say more than now I dare or ought; yet this let me say in general,
they are such as should make us leap to think on, and that we should
remember with exceeding joy, and never think that it is contrary to the
Christian faith, to rejoice and be glad for that which yet we
understand not (Matt 5:11,12; Luke 6:23). ‘Beloved, now are we the sons
of God, and it doth not yet appear what we shall be,’ &c. But ‘every
man that hath this hope in him,’ namely, that he shall be more than
here he can imagine, ‘purifieth himself even as he is pure’ (1 John
3:2,3). Things promised when not revealed to be known by us while here,
are therefore not made known, because too big and wonderful. When Paul
was up in paradise, he heard unspeakable words not possible for man to
utter (2 Cor 12:3,4). Wherefore, a reward I find, and that laid up in
heaven, but what it is I know not, neither is it possible for any here
to know it any further, than by certain general words of God, such as
these, praise, honour, glory, a crown of righteousness, a crown of
glory, thrones, judging of angels, a kingdom, with a far more exceeding
and eternal weight of glory, &c. (1 Cor 4:5; 1 Peter 1:7; 2 Tim 4:8; 1
Peter 5:4; Matt 25:34-36). Wherefore, to both these objections, let me
yet answer thus a few words. Though thy modesty or thy opinion will not
suffer thee to look for a reward for what thou dost here for thy Lord,
by the faith and love of the gospel; yea, though in the day of judgment
thou shouldst there slight all thou didst on earth for thy Lord,
saying, When, Lord, when did we do it? he will answer, Then, even then
when ye did it to the least of these my brethren, ye did it unto me
(Matt 25:37-40).

The Third Objection. But is not the reward that God hath promised to
his saints, for their good works to be enjoyed only here?

Answer. 1. For concerning holy walking, according to God’s command,
yieldeth even here abundance of blessed fruits, as he saith, ‘in
keeping of them there is great reward,’ and again, ‘this man shall be
blessed in his deed,’ that is, now, even in this time, as he saith in
another place; for indeed there is so much goodness and blessedness to
be found in a holy and godly life, that were a man to have nothing
hereafter, the present comfort and glory that lieth as the juice in the
grape, in all things rightly done for God, it were sufficient to answer
all our travail and self-denial in our work of faith and labour of
love, to do the will of God.[25]

2. Dost thou love thy friends, dost thou love thine enemies, dost thou
love thy family or relations, or the church of God? then cry for
strength from heaven, and for wisdom, and a heart from heaven to walk
wisely before them. For if a man be remiss, negligent, and careless in
his conversation, not much mattering whom he offends, displeases, or
discourages, by doing this or that, so he may save himself, please his
foolish heart, and get this world, or the like, this man hath lost a
good report of them that are without, and is fallen into reproach and
the snare of the devil (1 Tim 3:7). He is fallen into reproach, and is
slighted, disdained, both he, his profession, and all he says, either
by way of reproof, rebuke, or exhortation: physician, cure thyself, say
all to such a one; this man is a sayer, but not a doer, say they; he
believeth not what he says; yea, religion itself is made to stink by
this man’s ungodly life. This is he that hardens his children, that
stumbleth the world, that grieveth the tender and godly Christian; but
I say, he that walketh uprightly, that tenders[26] the name of God, the
credit of the gospel, and the welfare of others, seeking with Paul, not
his own profit, but the profit of others, that they may be saved; this
man holds forth the Word of life, this man is a good savour of Christ
amongst them that are saved; yea, may prove, by so doing, the
instrument in God’s hand of the salvation of many souls.

3. This is the way to be clear from the blood of all men, the way not
to be charged with the ruin and everlasting misery of poor immortal
souls. Great is the danger that attends an ungodly life, or an ungodly
action, by them that profess the gospel (Jer 2:33). When wicked men
learn to be wicked of professors, when professors cause the enemies of
God to blaspheme, doubtless sad and woeful effects must needs be the
fruit of so doing (2 Sam 12:14). How many in Israel were destroyed for
that which Aaron, Gideon, and Manasseh, unworthily did in their day?
(Exo 32:25; Judg 8:24-27). A godly man, if he take not heed to himself,
may do that in his life that may send many to everlasting burnings,
when he himself is in everlasting bliss. But on the contrary, let men
walk with God, and there they shall be excused; the blood of them that
perish shall lie at their own door, and thou shalt be clear. ‘I am pure
from the blood of all men,’ saith Paul (Acts 20:26). And again, ‘your
blood be upon your own heads, I am clean’ (Acts 18:6). Yea, he that
doth thus, shall leave in them that perish an accusing conscience, even
begotten by his good conversation, and by that they shall be forced to
justify God, his people, and way, in the day of their visitation; in
the day when they are descending into the pit to the damned (1 Peter
2:12).

4. This is the way to maintain always the answer, the echoing answer of
a good conscience in thy own soul. Godliness is of great use in this
way; for the man that hath a good conscience to Godward, hath a
continual feast in his own soul: while others say there is casting
down, he shall say there is lifting up; for he shall save the humble
person (Job 22:23-30). Some indeed, in the midst of their profession,
are reproached, smitten, and condemned of their own heart, their
conscience still biting and stinging of them, because of the
uncleanness of their hands, and they cannot lift up their face unto
God; they have not the answer of a good conscience toward him, but must
walk as persons false to their God, and as traitors to their own
eternal welfare; but the godly upright man shall have the light shine
upon his ways, and he shall take his steps in butter and honey. ‘The
work of righteousness shall be peace, and the effect of righteousness,
quietness and assurance for ever’ (Isa 32:17). ‘If our heart condemn
us, God is greater than our heart, and knoweth all things; beloved, if
our heart condemn us not, then have we confidence toward God’ (1 John
3:20-22).

5. The godly man that walketh with God, that chiefly careth to do the
work that God hath allotted him to do for his name in this world, he
hath not only these advantages, but further, he hath as it were a
privilege of power with God, he can sway much with him; as it is said
of Jacob, as a prince he had power with God to prevail in times of
difficulty (Gen 32:28). And so again, it is said of Judah, being
faithful with the saints, he ruled with God (Hosea 11:12). How many
times did that good man Moses turn away the wrath of God from the many
thousands of Israel; yea, as it were, he held the hands of God, and
staved off the judgments not once nor twice; the effectual fervent
prayer of a righteous man availeth much (2 Sam 5:10). One man that
walketh much with God, may work wonders in this very thing; he may be a
means of saving whole countries and kingdoms from those judgments their
sins deserve. How many times, when Israel provoked the Lord to anger,
did he yet defer to destroy them? and the reason of that forbearance,
he tells them it was for David’s sake; for my servant David’s sake I
will not do it. As the Lord said also concerning Paul, ‘Lo, God hath
given thee all them that sail with thee’; that is, to save their lives
from the rage of the sea (Acts 27:24). Yea, when a judgment is not only
threatened, but the decree gone forth for its execution, then godly
upright men may sometimes cause the very decree itself to cease without
bringing forth (Zech 2:1-3). Or else may so time the judgment that is
decreed, that the church shall best be able to bear it (Matt 24:20).

6. The man that is tender of God’s glory in this world, still ruling
and governing his affairs by the Word, and desirous to be faithful to
the work and employment that God hath appointed him to do for his name;
that man shall still be let into the secrets of God; he shall know that
which God will reserve and hide from many; ‘Shall I hide from Abraham
that thing which I do,’ saith the Lord?—‘For I know him, that he will
command his children and his household after him, and they shall keep
the way of the Lord,’ &c. (Gen 18:17,19). So again, ‘The secret of the
Lord is with them that fear him; and he will shew them his covenant’
(Psa 25:14). ‘And to him that ordereth his conversation aright, will I
shew the salvation of God’ (Psa 50:23). Such a man shall have things
new as well as old. His converse with the Father, and the Son, and the
Spirit, shall be turned into a kind of familiarity; he shall be led
into the Word, and shall still increase in knowledge: when others shall
be stinted and look with old faces, being black and dry as a stick, he
shall be like a fatted calf, like the tree that is planted by the
rivers of water, his flesh shall be fresh as the flesh of a child, and
God will renew the face of his soul.

7. If any escape public calamities, usually they are such as are very
tender of the name of God, and that make it their business to walk
before him. They either escape by being mercifully taken away before
it, or by being safely preserved in the midst of the judgment, until
the indignation be overpast. Therefore God saith in one place, the
‘righteous are taken away from the evil to come’ (Isa 57:1). But if not
so, as all be not, then they shall have their life for a prey (Jer
39:15-18). Caleb and Joshua escaped all the plagues that befel to
Israel in the wilderness, for they followed God (Num 14:24). Somewhat
of this you have also in that scripture, ‘Seek ye the Lord all ye meek
of the earth, which have wrought his judgment; seek righteousness, seek
meekness, it may be, ye shall be hid in the day of the Lord’s anger’
(Zeph 2:3). According to this is that in Luke, ‘Watch ye, therefore,
and pray always, that ye may be accounted worthy to escape all these
things that shall come to pass, and to stand before the Son of man’
(Luke 21:36). When a man’s ways please the Lord, he will make his
enemies to be at peace with him. Marvellous is the work of God in the
preservation of his saints that are faithful with him, when dangers and
calamities come; as Joseph, David, Jeremiah, and Paul, with many
others, may appear. ‘He shall deliver thee in six troubles; yea, in
seven there shall no evil touch thee. In famine he shall redeem thee
from death; and in war from the power of the sword. Thou shalt be hid
from the scourge of the tongue; neither shalt thou be afraid of
destruction when it cometh’ (Job 5:19-21).

8. If afflictions do overtake thee, for whom the Lord loveth he
chasteneth, and scourgeth every son whom he receiveth, yet those
afflictions shall not befal thee for those causes for which they befal
the slothful and backsliding Christian; neither shall they have that
pinching and galling operation upon thee, as on those who have left
their first love and tenderness for God’s glory in the world.

(1.) Upon the faithful upright man, though he also may be corrected and
chastised for sin, yet, I say, he abiding close with God, afflictions
come rather for trial and for the exercise of grace received, than as
rebukes for this or that wickedness; when upon the backsliding
heartless Christian these things shall come from fatherly anger and
displeasure, and that for their sins against him. Job did acknowledge
himself a sinner, and that God therefore might chastise him: but yet he
rather believed it was chiefly for the trial of his grace, as indeed,
and in truth, it was (Job 7:20, 23:10). ‘He is a perfect man,’ saith
God to Satan, ‘and one that feareth God, and escheweth evil, and still
he holdeth fast his integrity, although thou movedst me against him, to
destroy him without cause’ (Job 2:3). God will not say thus of every
one when affliction is laid upon them, though they yet may be his
children; but rather declareth and pronounceth that it is for their
transgressions, because they have wickedly departed from him (Psa
39:11, 38:1-4).

(2.) Now, affliction arising from these two causes, their effects in
the manner of their working, though grace turns them both for good, is
very different one from the other; he who hath been helped to walk with
God, is not assaulted with those turnings and returnings of guilt when
he is afflicted, as he who hath basely departed from God; the one can
plead his integrity, when the other blusheth for shame. See both these
cases in one person, even that goodly beloved David. When the Lord did
rebuke him for sin, then he cries, O blood guiltiness, O ‘cast me not
away from thy presence’ (Psa 51:11). But when he at another time knew
himself guiltless, though then also sorely afflicted, behold with what
boldness he turns his face unto God; ‘O Lord, my God,’ saith he, ‘if I
have done this; if there be iniquity in my hands; if I have rewarded
evil unto him that was at peace with me; [yea, I have delivered him
that without cause is mine enemy] let the enemy persecute my soul, and
take it; yea, let him tread down my life upon the earth, and lay mine
honour in the dust. Selah,’ &c. (Psa 7:3-5).

This, therefore, must needs be a blessed help in distress, for a man to
have a good conscience when affliction hath taken hold on him; for a
man then, in his looking behind and before, to return with peace to his
own soul, that man must needs find honey in this lion, that can plead
his innocency and uprightness. All the people curse me, saith Jeremiah,
but that without a cause, for I have neither lent nor taken on usury;
which it seems was a sin at that day (Jer 15:10).

9. When men are faithful with God in this world, to do the work he hath
appointed for them, by this means a dying bed is made easier, and that
upon a double account. (1.) By reason of that present peace such shall
have, even in their time of languishing. (2.) By reason of the good
company such shall have at their departure.

(1.) Such souls usually abound in present peace; they look not back
upon the years they have spent with that shame as the idle and slothful
Christian does. ‘Remember now, Lord,—how I have walked before thee in
truth, and with a perfect heart’ (Isa 38:3). Blessed is the man that
considereth the poor, the Lord will deliver him in time of trouble. The
Lord will preserve him, and keep him alive, and he shall be blessed
upon the earth; and thou wilt not deliver him unto the will of his
enemies. The Lord will strengthen him upon the bed of languishing; thou
wilt make all his bed in his sickness (Psa 41:1-3).

Ah! when God makes the bed,[27] he must needs lie easy that weakness
hath cast thereon; a blessed pillow hath that man for his head, though
to all beholders it is hard as a stone. Jacob, on his deathbed, had two
things that made it easy:—(a) The faith of his going to rest, ‘I am to
be gathered unto my people’; that is, to the blessed that have yielded
up the ghost before me (Gen 49:29). (b) The remembrance of the sealings
of the countenance of God upon him, when he walked before him in the
days of his pilgrimage: when Joseph came to see him, before he left
this world, Israel, saith the Word, ‘strengthened himself and sat upon
his bed’; and the first word that dropt out of this good man’s mouth, O
how full of glory was it! ‘God Almighty appeared unto me,’ saith he,
‘at Luz, in the land of Canaan, and blessed me,’ &c. (Gen 48:1-3). O
blessed discourse for a sick bed, when those can talk thus that lie
thereon, from as true a ground as Jacob; but thus will God make the bed
of those who walk close with him in this world.

(2.) The dying bed of such a man is made easy by reason also of the
good company such shall have at their departure; and that is, (1) The
angels; (b) Their good works they have done for God in the world.

(a) The angels of heaven shall wait upon them, as they did upon blessed
Lazarus, to carry them into Abraham’s bosom (Luke 16:22). I know all
that go to paradise are by these holy ones conducted thither; but yet,
for all that, such as die under the clouds for unchristian walking with
God, may meet with darkness in that day—may go heavily hence,
notwithstanding that (Job 5:14). Yea, their bed may be as uncomfortable
to them as if they lay upon nothing but the cords, and their departing
from it, as to appearance, more uncomfortable by far. But as for those
who have been faithful to their God, they shall see before them, shall
know their tabernacles, ‘shall be in peace’ (Job 5:24), ‘the
everlasting gates shall be opened unto them,’ in all which, from earth,
they shall see the glory (Acts 7:55,56).[28] I once was told a story of
what happened at a good man’s death, the which I have often remembered,
with wonderment and gladness. After he had lain for some time sick, his
hour came that he must depart, and behold, while he lay, as we call it,
drawing on, to the amazement of the mourners, there was heard about his
bed such blessed and ravishing music as they never heard before; which
also continued till his soul departed, and then began to cease, and
grow, as to its sound, as if it was departing the house, and so still
seemed to go further and further off, till at last they could hear it
not longer. ‘Eye hath not seen, nor ear heard, neither have entered
into the heart of man, the things that God hath prepared for them that
love him’: behold, then, how God can make thy sick bed easy! (1 Cor
2:9).

(b) A dying bed is made easy by those good works that men have done in
their life for the name of God: ‘Blessed are the dead which die in the
Lord: yea, saith the Spirit, that they may rest from their labours, and
their works do follow them’; yea, and go before them too (Rev 14:13).
No man need be afraid to be accompanied by good deeds to heaven. Be
afraid of sins, they are like bloodhounds at the heels; and be sure thy
sins will find thee out, even thee who hast not been pardoned in the
precious blood of Christ; but as for those who have submitted
themselves to the righteousness of God for their justification, and who
have, through faith and love to his name, been frequent in deeds of
righteousness, they shall not appear empty before their God, ‘their
works,’ their good works, ‘follow them.’ These shall enter into rest,
and walk with Christ in white. I observe, when Israel had passed over
Jordan, they were to go to possess between Mount Ebal and Mount
Gerizim, from whence was to be pronounced the blessing and the cursing
(Deut 27). The gospel meaning of which I take to be as followeth: I
take Jordan to be a type of death: and these two mountains, with the
cursing and blessing, to be a type of the judgment that comes on every
man, so soon as he goes from hence—‘and after death the judgment’—so
that he that escapes the cursing, he alone goes into blessedness; but
he that Mount Ebal smiteth, he falls short of heaven! O! none knows the
noise that doth sound in sinners’ souls from Ebal and Gerizim when they
are departed hence; yet it may be they know not what will become of
them till they hear these echoings from these two mountains: but here
the good man is sure Mount Gerizim doth pronounce him blessed. Blessed,
then, are the dead that die in the Lord, for their works will follow
them till they are past all danger. These are the Christian’s train
that follow him to rest; these are a good man’s company that follow him
to heaven.

FOOTNOTES:


[1] Solemn indeed is the responsibility of a Christian minister, and
every follower of the Lamb bears that office privately, and should be
earnest in prayer that public ministers may do the work of evangelists,
not only by insisting upon the necessity of the new birth and its
solemn reality, the happiness of a close walk with God, and the
glorious rest that remaineth, but to visit the poor and rich at their
own habitations, in sickness and health, and watch over their people as
those that must give an account.—Ed.

[2] ‘With a curse,’ is from the Puritan version.—Ed.

[3] Wretched are the persecutors, like a troubled sea, casting up mire
and filth, vainly opposing the sinner’s duty of personal inquiry for
salvation, and harassing him if he refuses to submit to human dogmas,
creeds, catechisms, and liturgies—the inventions of men. Although the
power is curtailed, the disposition remains the same; restless and
unwearied, they stick at nothing to glut their revenge upon the
disciples of Christ. But all in vain; the gospel spreads although the
persecutor kicks; it is against the sharp goads; he rushes upon
Jehovah’s buckler and crushes himself; is wretched in this life and
lost to all eternity; unless, as in the case of Saul, unspeakable mercy
arrests him—Ed.

[4] The lions growled and roared upon the pilgrims in Bunyan’s days, to
prevent their making a public profession of Christ by uniting with one
of his churches; represented in the Pilgrim’s Progress by the palace
justly called Beautiful. Many were then kept back, to their serious
injury or ruin, by fear of enormous penalties or imprisonment, but NOW,
what keeps you back, O Christian. Fears for the loss of property,
liberty, or life, would have been a wretched plea for the loss of the
soul, how much less the fear of ridicule from ungodly friends or
relatives.—Ed.

[5] A familiar expression; ‘rub up,’ prepare for action. ‘Put on thy
harness,’ an obsolete term for armour, weapons, and habiliments of war;
the spiritual warfare, ‘put on the whole armour of God.’—Ed.

[6] Would you be ready to die in peace? then seek a close walk and
communion with God in time of health. A life of faith ensures a life of
glory. Live and walk in the Spirit; as strangers and pilgrims abstain
from fleshly lusts. To live thus is Christ; to die is gain, the more
sudden the more joyful and glorious.—Ed.

[7] This meaning of the word ‘touch’ is now obsolete. It refers to
touching the seal on a deed, called sealing it; a solemn, deliberate
pledge to keep close to your covenants. ‘I keep touch with my promise.’
Sir Thomas More.—Ed.

[8] ‘To make both ends meet,’ is a proverbial expression, meaning that
our expenses should not exceed our income; but, in this more solemn
sense we should fulfil our daily duties as they approach, as all our
moments have duties assigned to them. Omissions can never be recovered;
hence the necessity of forgiveness for Christ’s sake, who fulfilled
every duty, and hence the necessity of perpetual watchfulness.—Ed.

[9] How delightfully does this exclamation flow from the lips of the
pious patriarch, overcome by his exertion in this solemn death-bed
scene. He pauses, and then, with his recovering breath, appeals to
heaven—‘I have waited for thy salvation, O Lord.’ Poor old man, the
cold sweat of death is on thy brow, the angels stand ready to open the
gate of the celestial city; finish thy solemn instructions to thy
children, and then thou shalt enter upon the fruition of all thy
patient waiting, thy fearing, fighting, trembling, doubting, shall be
absorbed in immeasurable, eternal bliss.—Ed.

[10] This is a very illustrative allusion. When a spinner has wound up
all his material, the technical term is, ‘The bottom is wound.’ When a
poor spinner by age or infirmity, is incapable of work, it would be
said, ‘Ah! his bottom is wound.’ In this text, Jacob had finally made
an end of all his earthly duties, and had now only to close his eyes
for the last time upon the world.—Ed.

[11] These are solemn and most weighty arguments to press upon us the
fulfilment of our daily duties. How incomprehensible are the ways of
God. His love is proved by bitterly convicting us of sin, of
righteousness, and of judgment. Like Christian and Hopeful in Doubting
Castle, sometimes so overwhelming as to drive us to the verge of
despair and self-destruction. We fall not down the precipice, for still
there is hope and pardon in his bosom, and at the proper time it will
be revealed.—Ed.

[12] That preventeth; ‘letteth’ is from the old verb to let or hinder,
as used Romans 1:13.—Ed.

[13] This language is probably founded on Revelation 22:14, ‘Blessed
are they that do his commandments, that they may have right to the tree
of life, and may enter in through the gates into the city.’ Until the
work that is assigned to us is done, we cannot cross the river and
ascend to the New Jerusalem. ‘He which testifieth these things saith,
Surely I come quickly. Amen.’ He who is diligent to finish his work may
reply with truth, ‘Even so, come, Lord Jesus.’—Ed.

[14] Bunyan was in his politics a thorough loyalist. When a young man
he even fought at the siege of Leicester, when it was besieged by the
royal army. Probably the horrible cruelties practised upon the peaceful
inhabitants, by the cavaliers, at the taking of that city, induced him
to leave the service. His pastor, J. Gifford, had also served in the
royal army as an officer; both of them narrowly escaped. This may
account for Bunyan’s high monarchial principles, they appear very
prominently in many of his works.—Ed.

[15] Many extraordinary tales are told of the nightingale, as to their
great memory, and facility in imitating the human voice. Sitting in
thorns is more for protection than penance. See Goldsmith’s Animated
Nature. It was a generally received opinion that the nightingale, to
keep himself awake in the night, sat on a tree of thorn, so that if he
nodded he would be pricked in the breast. The learned and witty Dr.
Thomas Fuller thus alludes to it:—‘I am sure the nightingale which
would wake will not be angry with the thorn which pricketh her breast
when she noddeth.’ How useful would it be if a thorn could be so placed
as to prick those who nod at church!—Ed.

[16] A painted figure of a horse, behind which the sportsman stealthily
approaches the game.

   ‘One underneath his horse, to get a shoot doth stalk
    Another over dykes upon his stilts doth walk.’
           —Drayton’s Polyolbion, vol. iii. p. 25.—Ed.

[17] So dress as to pass without being noticed; neither precise nor
formal, slovenly nor dandyish; dress like a man or woman. Conduct
yourself as one that fears God.—Ed.

[18] The head having been crowned with thorns, it is unsuitable that
the feet should tread on rose leaves.—Mason.

[19] How very striking is this expression. O! that it may assist in
riveting upon our souls a vivid remembrance of the Saviour’s
sufferings.—Ed.

[20] Some Pharisees, falsely called by the Romish churches ‘saints,’
have claimed merit from associating with dirt and filth, and vermin,
beggars, and vagabonds, upon dunghills, to show their contempt of the
world! All this was to gain the applause of the world. God’s saints
will associate with the salt of the earth, with God’s fearers, who
whether rich or poor, are equally despised by the world.—Ed.

[21] Reader, do not mistake this to mean a piece of wood shaped as a
cross. It means cherish, love, be conformed to the conduct or image of
Christ, follow him in reproaches and revilings, and count it your
honour to suffer for his sake. ‘Kiss it,’ has the same meaning as the
words of the Psalmist, ‘Kiss the Son, lest he be angry, and ye perish.’
It is the soul mentally kissing the Saviour, and not a bit of wood,
which would then be an idol, inflicting the deep guilt of idolatry.—Ed.

[22] Upon the opening of the sixth seal in the book of Revelation,
there was ‘a great earthquake, and the sun became black as sackcloth of
hair, and the moon as blood.’ A preternatural and awful darkness broods
over nature, preparatory to its final dissolution. Thus Satan darkens
the things above to the natural man, so that he cannot discern
spiritual things, while those of time and sense are magnified and
multiplied in his estimation.—Ed.

[23] This refers to the phylacteries worn by every Jew while in his
daily prayers. These are long strips of leather, having small boxes
containing the law minutely written in Hebrew, worn upon the forehead
and wrist, and bound round the fingers. A custom founded on Exodus
13:9, 16; Proverbs 7:3. That the Divine law should direct the head and
fingers, as representing the mind and conduct, so would Bunyan have all
Christians carry, at all times, in the mind and conduct, the riches and
righteousness of Christ.—Ed.

[24] There are no idlers in God’s Israel, every one has his appointed
work to fulfil against his appointed day. Christian, watch against
idleness.

   ‘For Satan has some mischief still
    For idle hands to do.’—Ed.

[25] Godliness, saith Paul, has the ‘promise of the life that now is,
and of that which is to come.’ This should be more dwelt upon by our
ministers, as Bunyan sets the example. The mind of a Christian has the
richest enjoyments, however his body may be persecuted, for over that
only the enemy has power. A prison may be the gate of heaven. With God
as our Father, a wall of fire round about, and the glory in our midst,
‘what can we want beside?’—Ed.

[26] To tender; to care for, to guard. ‘He had provoked others to
tender and seek the glory of God.’—Udal. Not frequently used in this
sense.—Ed.

[27] How tenderly does the Psalmist exhibit the love of God to his
chosen under this figure, ‘Thou wilt make all his bed in his sickness.’
He will never leave nor forsake them; and, when heart and flesh shall
fail, he will guide them and receive them to his glory. ‘Wonders of
grace to God belong.’ Christian women! with such an example, can you
hesitate to go and make the bed of a poor sick and afflicted
neighbour?—Ed.

[28]

   ‘Jesus can make a dying bed
        Feel soft as downy pillows are,
    While on his breast I lean my head,
        And breath my life out sweetly there.’—Dr. Watts.



THE DESIRE OF THE RIGHTEOUS GRANTED;

OR,

A DISCOURSE OF THE RIGHTEOUS MAN’S DESIRES.

ADVERTISEMENT BY THE EDITOR


As the tree is known by its fruit, so is the state of a man’s heart
known by his desires. The desires of the righteous are the touchstone
or standard of Christian sincerity—the evidence of the new birth—the
spiritual barometer of faith and grace—and the springs of obedience.
Christ and him crucified is the ground of all our hopes—the foundation
upon which all our desires after God and holiness are built—and the
root by which they are nourished. It is from this principle of Divine
life which flows from Christ to his members, that these desires and
struggles after holiness of thought and conduct arise, and are kept
alive. They prove a fountain of consolation to the harassed and tried
believer; for if we are in the sense of this scripture ‘righteous,’ we
shall have those desires to enjoy the presence of God on earth, and
with him felicity in heaven, which the voice of the Omnipotent
declareth SHALL be granted. O! the blessedness of those in whose hearts
are planted ‘the desires of the righteous.’

This brings us to the most important of all the subjects of
self-examination—am I one of the ‘righteous’? or, in other words, ‘am I
born again?’ Upon this solemn heart-trying inquiry hangs all our hopes
of escape from misery and ascension to glory—a kingdom, a crown, a
bright, a happy, an eternal inheritance, on the one hand, or the gloomy
abodes of wretchedness on the other hand, are for ever to be decided.
What are our desires? To guide our anxious inquiries into this
all-important subject, our author unlocks the heavenly treasures, and
in every point furnishes us with book, and chapter, and verse, that we
may carefully and prayerfully weigh all that he displays in the
unerring scales of the sanctuary. A desire after the presence of God—of
conformity to his image and example—for a greater hatred of sin—yea, as
Bunyan expresses it, a desire to desire more of those blessed fruits of
the Spirit, inspires the inquirer with the cheering hope that he has
passed from death unto life—that he has been born again, and has been
made righteous. And if, as we progress in the Divine life, our
experience of the delights of communion with God enables us to say with
David, ‘My soul panteth,’ or crieth, or, as the margin of our Bibles
have, brayeth, ‘yea, thirsteth after God,’ however we may be assaulted
by the enemies within and without, we may say with confidence, ‘Why art
thou disquieted, O my soul? hope thou in God, for I SHALL yet praise
him.’

Deeply are the churches of Christ indebted to the Holy Spirit for
having assisted his honoured servant to write this treatise; and we are
under great obligation to his friend, Charles Doe, for having handed it
down to us, as he found it prepared for the press, with other excellent
treatises, among the author’s papers after his decease. It abounds with
those striking ideas peculiar to the works of the author of the
Pilgrim’s Progress; most faithful home thrusts at conscience, which
those who really desire to know themselves will greatly prize. It has
been very properly observed that the words used by the author, as
descriptive of the text, may, with great propriety, be applied to this
treatise—‘It is a sharp and smart description’ of the desires of a
righteous man.

The desires of the righteous are very graphically impersonated and
described. They reach beyond time and peep into eternity. ‘The
righteous have desires that reach further than this world, desires that
have so long a neck as to look into the world to come.’ ‘So forcible
and mighty are they in operation’; ‘is there not life and mettle in
them? They loose the bands of nature—harden the soul against
sorrow—they are the fruits of an eagle-eyed confidence.’ They enable
the soul ‘to see through the jaws of death—to see Christ preparing
mansion-houses for his poor ones that are now kicked to and fro, like
footballs in the world!’ ‘A desire will take a man upon its back and
carry him away to God, if ten thousand men oppose it.’ ‘It will carry
him away after God to do his will, let the work be never so hard.’ The
new man is subject to transient sickness, during which desire fails in
its power when the inner man has caught a cold.

Bunyan’s views of church fellowship are always lovely; they are
delightfully expressed. He also introduces us to the unsearchable
riches of Christ. ‘The righteous desire a handful, God gives them a
seaful; they desire a country, God prepares for them a city.’ Wonders
of grace to God belong.

Bunyan’s pictures of the natural man are equally faithful and
striking—when guilt and conviction take hold on him—when pestilence
threatens to break up his house-keeping—and death takes him by the
throat and hauls him down stairs to the grave; then he, who never
prayed, crieth, Pray for me, and the poor soul is as loath to go out of
the body for fear the devil should catch it, as the poor bird is to go
out of the bush while she sees the hawk waiting to receive her. But I
must not detain the reader longer from entering on this solemn and
impressive treatise, but commend it to the Divine blessing.

GEO. OFFOR.

THE DESIRE OF THE RIGHTEOUS GRANTED.


‘The desire of the righteous is only good.’—Proverbs 11:23

‘The fear of the wicked, it shall come upon him; but the desire of the
righteous shall be granted.’—Proverbs 10:24

This book of the Proverbs is so called because it is such as containeth
hard, dark, and pithy sentences of wisdom, by which is taught unto
young men knowledge and discretion (1-6). Wherefore this book is not
such as discloseth truths by words antecedent or subsequent to the
text, so as other scriptures generally do, but has its texts or
sentences more independent; for usually each verse standeth upon its
own bottom, and presenteth by itself some singular thing to the
consideration of the reader; so that I shall not need to bid my reader
go back to what went before, nor yet to that which follows, for the
better opening of the text; and shall therefore come immediately to the
words, and search into them for what hidden treasures are contained
therein.

[First.] The words then, in the first place, present us with the
general condition of the whole world; for all men are ranked under one
of these conditions, the wicked or the righteous; for he that is not
wicked is righteous, and he that is not righteous is wicked. So again,
‘Lay not wait, O wicked man, against the dwelling of the righteous,
spoil not his resting-place.’ I might give you out of this book many
such instances, for it flows with such; but the truth hereof is plain
enough.

The world is also divided by other general terms, as by
these—believers, unbelievers; saints, sinners; good, bad; children of
God, and children of the wicked one, &c. These, I say, are general
terms, and comprehend not this or that sect, or order of each, but the
whole. The believer, saint, good, and child of God, are one—to wit, the
righteous; the unbeliever, the sinner, the bad, and the child of the
devil, is one—to wit, the wicked; as also the text expresses it. So
that I say, the text, or these two terms in it, comprehend all men; the
one all that shall be saved, the other all that shall be damned for
ever in hell-fire (Psa 9:17, 11:6). The wicked; who is he but the man
that loves not God, nor to do his will? The righteous; who is he but
the man that loveth God, and his holy will, to do it?

Of the wicked there are several sorts, some more ignorant, some more
knowing; the more ignorant of them are such as go to be executed, as
the ox goes to the slaughter, or as a fool to the correction of the
stocks; that is, as creatures whose ignorance makes them as
unconcerned, while they are going down the stairs to hell. But, alas!
their ignorance will be no plea for them before the bar of God; for it
is written, ‘It is a people of no understanding; therefore he that made
them will not have mercy on them, and he that formed them will show
them no favour’ (Isa 27:11; Prov 7:22).

Though, I must confess, the more knowing the wicked is, or the more
light and goodness such a one sins against, the greater will his
judgment be; these shall have greater damnation: it shall be more
tolerable at the judgment for Sodom than for them (Luke 10:12, 20:47).
There is a wicked man that goes blinded, and a wicked man that goes
with his eyes open to hell; there is a wicked man that cannot see, and
a wicked man that will not see the danger he is in; but hell-fire will
open both their eyes (Luke 16:23). There are that are wicked, and cover
all with a cloak of religion, and there are that proclaim their
profaneness; but they will meet both in the lake that burns with fire
and brimstone; ‘The wicked shall be turned into hell, and all the
nations that forget God’ (Psa 9:17).

There are also several sorts, if I may so express myself, of those that
are truly righteous, as children, young men, fathers, or saints that
fear God, both small and great (Rev 11:18; 1 John 2). Some have more
grace than some, and some do better improve the grace they have than
others of their brethren do; some also are more valiant for the truth
upon the earth than others of their brethren are; yea, some are so
swallowed up with God, and love to his word and ways, that they are fit
to be a pattern or example in holiness to all that are about them; and
some again have their light shining so dim, that they render themselves
suspicious to their brethren, whether they are of the number of those
that have grace or no.[1] But being gracious they shall not be lost,
although such will at the day of reward suffer loss; for this is the
will of the Father that sent the Son to be the Saviour of the world,
‘That of all which he had given him he should lose nothing, but should
raise it up again at the last day’ (John 6:37-39; 1 Cor 3:15).

[Second.] In the next place, we are here presented with some of the
qualities of the wicked and the righteous; the wicked has his fears,
the righteous has his desires. The wicked has his fears. ‘The fear of
the wicked, it shall come upon him; but the desire of the righteous
shall be granted.’ Indeed, it seems to the godly that the wicked
feareth not, nor doth he after a godly sort; for he that feareth God
aright must not be reputed a wicked man. The wicked, through the pride
of his countenance, declareth that he feareth not God aright, because
he doth not graciously call upon him; but yet for all that, the wicked
at times are haunted, sorely haunted, and that with the worst of fears.
‘Terrors,’ says Bildad, ‘shall make him afraid on every side.’ And
again, ‘His confidence shall be rooted out of his tabernacle, and it
shall bring him to the king of terrors’ (Job 18:11-14).

A wicked man, though he may hector it at times with his proud heart, as
though he feared neither God nor hell, yet again, at times, his soul is
even drowned with terrors. ‘The morning is to them even as the shadow
of death; if one knew them, they are in the terrors of the shadow of
death’ (Job 24:14-17). At times, I say, it is thus with them,
especially when they are under warm convictions that the day of
judgment is at hand, or when they feel in themselves as if death was
coming as a tempest, to steal them away from their enjoyments, and
lusts, and delights; then the bed shakes on which they lie, then the
proud tongue doth falter in their mouth, and their knees knock one
against another; then their conscience stares, and roars, and tears,
and arraigns them before God’s judgment-seat, or threatens to follow
them down to hell, and there to wreck its fury on them, for all the
abuses and affronts this wicked wretch offered to it in the day in
which it controlled his unlawful deeds. O! none can imagine what
fearful plights a wicked man is in sometimes; though God in his just
judgment towards them suffers them again and again to stifle and choke
such awakenings, from a purpose to reserve them unto the day of
judgment to be punished (2 Peter 2:7-9).

[Third.] In the third place, as the wicked has his fears, so the
righteous has his desires. ‘The desire of the righteous shall be
granted’; but this must not be taken exclusively, as if the wicked had
nothing but fears, and the righteous nothing but desires. For, both by
Scripture and experience also, we find that the wicked has his desires,
and the righteous man his fears.

1. For the wicked, they are not without their desires. ‘Let me die the
death of the righteous, and let my last end be like his,’ was the
desire of wicked Balaam (Num 23:10), and another place saith, ‘the
wicked boasteth of his heart’s desire’; that he is for heaven as well
as the best of you all, but yet, even then, ‘he blesseth the covetous,
whom the Lord abhorreth’ (Psa 10:3). Wicked men have their desires and
their hopes too, but the hope and desire of unjust men perisheth (Prov
11:7, 14:32). Yea, and though they look and long, too, all the day
long, with desires of life and glory, yet their fears, and them only,
shall come upon them; for they are the desires of the righteous that
shall be granted (Psa 112:10).

The desires of the wicked want a good bottom; they flow not from a
sanctified mind, nor of love to the God, or the heaven now desired; but
only from such a sense as devils have of torments, and so, as they,
they cry out, ‘I beseech thee torment me not’ (Luke 8:28, 16:24). But
their fears have a substantial foundation, for they are grounded upon
the view of an ill-spent life, the due reward of which is hell-fire;
‘the unrighteous shall not inherit the kingdom of God,’ their place is
without; ‘for without are dogs and sorcerers, and whoremongers, and
murderers, and idolaters, and whosoever loveth and maketh a lie’ (1 Cor
6:9,10; Rev 22:15).

Their fears, therefore, have a strong foundation; they have also matter
to work upon, which is guilt and justice, the which they shall never be
able to escape, without a miracle of grace and mercy (Heb 2:3).
Therefore it saith, and that with emphasis, ‘The fear of the wicked it
shall come upon him’; wherefore his desires must die with him: for the
promise of a grant of that which is desired is only entailed to
righteousness. ‘The desire of the righteous shall be granted,’ but
‘grant not, O Lord, the desires of the wicked,’ saith David (Psa
140:8).

2. Nor are the righteous without their fears, and that even all their
life long. Through fear of death, they, some of them, are all their
life time subject to bondage (Heb 2:15). But as the desires of the
wicked shall be frustrate, so shall also the fears of the godly; hence
you have them admonished, yea commanded, not to be afraid neither of
devils, death, nor hell; for the fear of the righteous shall not come
upon them to eternal damnation (Isa 35:4, 41:10-14, 43:1, 44:28; Luke
8:50, 12:32; Rev 1:17).

‘The desire of the righteous shall be granted.’ No, they are not to
fear what sin can do unto them, nor what all their sins can do unto
them; I do not say they should not be afraid of sinning, nor of those
temporal judgments that sin shall bring upon them, for of such things
they ought to be afraid, as saith the Psalmist, ‘My flesh trembleth for
fear of thee, and I am afraid of thy judgments’ (Psa 119:120). But of
eternal ruin, of that, they ought not to be afraid of with slavish
fear. ‘Wherefore should I fear,’ said the prophet, ‘in the days of
evil, when the iniquity of my heels shall compass me about?’ (Psa
49:5). And again, ‘Ye have done all this wickedness, yet turn not aside
from following the Lord;—for the Lord will not forsake his people, for
his great name’s sake’ (1 Sam 12:20-22).

The reason is, because the righteous are secured by their faith in
Christ Jesus; also their fears stand upon a mistake of the nature of
the covenant, in which they are wrapped up, which is ordered for them
in all things, and sure (2 Sam 23:5; Isa 55:3). Besides, God has
purposed to magnify the riches of his grace in their salvation;
therefore goodness and mercy shall, to that end, follow them all the
days of their life, that they may ‘dwell in the house of the Lord for
ever’ (Psa 23:6; Eph 1:3-7). They have also their intercessor and
advocate ready with God, to take up matters for them in such a way as
may maintain true peace betwixt their God and them; and as may
encourage them to be sober, and hope to the end, for the grace that is
to be brought unto them at the revelation of Jesus Christ (1 Peter
1:13; 1 John 2:1,2). Wherefore, though the godly have their fears, yea,
sometimes dreadful fears, and that of perishing for ever and ever; yet
the day is coming, when their fears and tears shall be done away, and
when their desires only shall be granted. ‘The fear of the wicked, it
shall come upon them; but the desire of the righteous shall be
granted.’

The words, then, are a prediction or prophecy, and that both concerning
the wicked and the righteous, with reference to time and things to
come, and shall certainly be fulfilled in their season. Hence it is
said concerning the wicked, that their triumphing is short, and that
the joy of the hypocrite is but for a moment (Job 20:5). O, their end
will be bitter as wormwood, and will cut like a two-edged sword! Of
this Solomon admonishes youth, when he saith. ‘Rejoice, O young man, in
thy youth; and let thy heart cheer thee in the days of thy youth, and
walk in the ways of thine heart, and in the sight of thine eyes; but
know thou, that for all these things God will bring thee into judgment’
(Eccl 11:9).

This, therefore, showeth the desperate spirit that possesses the
children of men, who, though they hear and read all this, yet cannot be
reclaimed from courses that are wicked, and that lead to such a
condition (Prov 5:7-14). I say they will not be reclaimed from such
courses as lead to ways that go down to hell, where their soul must
mourn, even then when their flesh and their body are consumed. O! how
dear bought are their pleasures, and how will their laughter be turned
into tears and anguish unutterable! and that presently, for it is
coming! Their ‘judgment now of a long time lingereth not, and their
damnation slumbereth not’ (2 Peter 2:3). But what good will their
covenant of death then do them? And will their agreement of hell yield
them comfort? Is not God as well mighty to punish as to save? (Isa
28:18). Or can these sinners believe God out of the world, or cause
that he should not pay them home for their sins, and recompense them
for all the evil they have loved, and continued in the commission of?
(Job 21:29-31). ‘Can thy heart endure, or can thy hands be strong in
the days that God shall deal with thee?’ (Eze 22:14). Thou art bold
now, I mean bold in a wicked way; thou sayest now thou wilt keep thy
sweet morsels of sin under thy tongue, thou wilt keep them still within
thy mouth. Poor wretch! Thy sins shall lie down in the dust with thee
(Job 20:11). Thou hast sucked the poison of asps, and the viper’s
tongue shall slay thee (Job 20:16). ‘Thou shalt not see the rivers, the
streaming floods, the brooks of butter and honey’ (Job 20:17). ‘All
darkness shall be hid in thy secret places, a fire not blown shall
consume thee.’ ‘This is the portion of a wicked man from God, and the
heritage appointed to him by God’ (Job 20:26-29).

And as they [the Scriptures] predict or prophesy what shall become of
the wicked; so also they plentifully foretell what shall happen to the
righteous, when he saith their desire shall be granted: of which more
anon. Only here I will drop this short hint, That the righteous have
great cause to rejoice; for what more pleasing, what more comfortable
to a man, than to be assured, and that from the Spirit of truth, that
what he desireth shall be granted? And this the righteous are assured
of here; for he saith it in words at length, ‘The desire of the
righteous shall be granted.’ This, then, should comfort them against
their fears, and the sense of their unworthiness; it should also make
them hold up their heads under all their temptations, and the affronts
that is usual for them to meet with in the world. The righteous! Who so
vilified as the righteous? He, by the wise men of the world, is counted
a very Abraham,[2] a fool; like to him who is the father of us all. But
as he left all for the desire that he had of a better country, and at
last obtained his desire; for after he had patiently endured, he
obtained the promise; so those that walk in the steps of that faith
which our father Abraham had, even those also in the end shall find
place in Abraham’s bosom; wherefore it is meet that we should cheer up
and be glad, because what we desire shall be granted unto us (Heb 6).

THE NATURE OF THE WORDS.


But I shall here leave off this short way of paraphrasing upon the
text, and shall come more distinctly to inquire into the nature of the
words; but my subject-matter shall be the last part of the verse, ‘The
desire of the righteous shall be granted.’ From which words there are
these things to be inquired into.

FIRST. What, or who is the righteous man? SECOND. What are the desires
of a righteous man? THIRD. What is meant or to be understood by the
granting of the desires of the righteous? ‘The desire of the righteous
shall be granted.’

[WHO IS THE RIGHTEOUS MAN?]


FIRST. For the first of these, namely, ‘WHAT OR WHO IS THE RIGHTEOUS
MAN?

My way of prosecuting this head shall be to show you, first, that I
intend a righteous man not in every sense, but in that which is the
best; otherwise I shall miscarry as to the intendment of the Holy
Ghost; for it may not be supposed that these words reach to them that
are righteous in a general, but in a special sense; such, I mean, that
are so in the judgment of God. For, as I hinted, there are several
sorts of righteous men that yet have nothing to do with this blessed
promise, or that shall never, as such, have their desires granted.

FIRST. There is one that is righteous in his own eyes, and is yet far
enough off from the blessing of the text: ‘There is a generation that
are pure’ or righteous ‘in their own eyes, and yet is not washed from
their filthiness’ (Prov 29:12). These are they that you also read of in
the evangelist Luke, that are said to trust ‘in themselves that they
were righteous, and despised others’ (Luke 18:9). These are set so low,
by this their foolish confidence, in the eyes of Jesus Christ, that he
even preferred a praying publican before them (Luke 18:13,14).
Wherefore these cannot be the men, I mean those righteous men, to whom
this promise is made.

SECOND. There are those that by others are counted righteous; I mean
they are so accounted by their neighbours. Thus Korah and his company
are called the people of the Lord, and all the congregation by them
also called holy, every one of them (Num 16:3,41). But as he who
commends himself is not approved, so it is no great matter if all the
world shall count us righteous, if God esteemeth us not for such: ‘For
not he that commendeth himself is approved, but whom the Lord commends’
(2 Cor 10:18).

THIRD. There are those that indeed are righteous when compared with
others: ‘I came not to call the righteous’; ‘for scarcely for a
righteous man will one die,’ and the like, are texts thus to be
understood. For such as these are, as to life moral, better than
others. But these, if they are none otherwise righteous than by acts
and works of righteousness of their own, are not the persons contained
in the text that are to have their desires granted.

FOURTH. The righteous man therefore in the text is, and ought to be,
thus described: 1. He is one whom God makes righteous, by reckoning him
so. 2. He is one that God makes righteous, by possessing of him with a
principle of righteousness. 3. He is one that is practically righteous.

First. He is one that God makes righteous. Now, if God makes him
righteous, his righteousness is not his own, I mean this sort of
righteousness: ‘Their righteousness is of me, saith the Lord’ (Isa
54:17). God then makes a man righteous by putting righteousness upon
him—by putting the righteousness of God upon him (Phil 3:6-9). Hence we
are said to be made the righteousness of God in Christ: ‘For God hath
made him to be sin for us, who knew no sin, that we might be made the
righteousness of God in him’ (2 Cor 5:21). Thus God, therefore,
reckoneth one righteous, even by imputing that unto us which is able to
make us so: ‘Christ of God is made unto us—righteousness’ (1 Cor 1:30).
Wherefore he saith again, ‘In the Lord shall all the seed of Israel be
justified and shall glory’ (Isa 45:25).

The righteousness then by which a man is made righteous, with
righteousness to justification of life before God, for that is it we
are speaking of now, is the righteousness of another than he who is
justified thereby. Hence it is said again by the soul thus justified
and made righteous, ‘The Lord hath clothed me with the garments of
salvation, he hath covered me with the robe of righteousness’ (Isa
61:10). As he also saith in another place, ‘I spread my skirts over
thee, and covered thy nakedness’ (Eze 16:8). This we call a being made
righteous by reckoning, by the reckoning of God; for none is of power
to reckon one righteous but God, because none can make one so to be but
him. He that can make me rich, though I am in myself the poorest of
men, may reckon me rich, if together with his so reckoning, he indeed
doth make me rich. This is the case, God makes a man righteous by
bestowing of righteousness upon him—by counting the righteousness of
his Son for his. He gives him righteousness, a righteousness already
performed and completed by the obedience of his Son (Rom 5:19).

Not that this righteousness, by being bestowed upon us, is severed from
Jesus Christ; for it is still his and in him. How then, may some say,
doth it become ours? I answer, by our being put into him. For of God
are we in Christ Jesus, who is made unto us, of him, ‘righteousness.’
And again, we are made ‘the righteousness of God in him.’ So then, the
righteousness of Christ covereth his, as a man’s garments cover the
members of his body, for we are ‘the body of Christ, and members in
particular’ (1 Cor 12:27). The righteousness therefore is Christ’s;
resideth still in him, and covereth us, as the child is lapped up in
its father’s skirt, or as the chicken is covered with the feathers of
the hen. I make use of all these similitudes thereby to inform you of
my meaning; for by all these things are set forth the way of our being
made righteous to justification of life (Matt 23:37; Eze 16:8; Psa
36:7).

Now thus a man is made righteous, without any regard to what he has, or
to what is of him; for as to him, it is utterly another’s. Just as if I
should, with the skirts of my garments, take up and clothe some poor
and naked infant that I find cast out into the open field. Now if I
cover the person, I cover scabs and sores, and ulcers, and all
blemishes. Hence God, by putting this righteousness upon us, is said to
hide and cover our sins. ‘Blessed are they whose iniquities are
forgiven, and whose sins are covered. Blessed is the man to whom the
Lord will not impute sin’ (Rom 4:7,8). For since this righteousness is
Christ’s, and counted or reckoned ours by the grace of God, it is
therefore bestowed upon us, not because we are, but to make us
righteous before the face of God. Hence, as I said, it is said to make
us righteous, even as gay clothes do make a naked body fine. ‘He hath
made him to be sin for us, who knew no sin, that we might be made the
righteousness of God in him.’

This is of absolute necessity to be known, and to be believed. For
without this no man can be counted righteous before God; and if we
stand not righteous before God, it will benefit us nothing as to life
eternal, though we should be counted righteous by all the men on earth.
Besides, if God counts me righteous, I am safe, though in and of myself
I am nothing but a sinner, and ungodly. The reason is, because God has
a right to bestow righteousness upon me, for he has righteousness to
spare; he has also a right to forgive, because sin is the transgression
of the law. Yea, he has therefore sent his Son into the world to
accomplish righteousness for sinners, and God of his mercy bestows it
upon those that shall receive it by faith. Now, if God shall count me
righteous, who will be so hardy as to conclude I yet shall perish? ‘It
is God that justifieth. Who is he that condemneth? It is Christ that
died, yea, rather that is risen again, who is even at the right hand of
God, who also maketh intercession for us. Who shall separate us from
the love of Christ?’ (Rom 8:33-35).

Thus therefore is a man made righteous, even of God by Christ, or
through his righteousness. Now if, as was said, a man is thus made
righteous, then in this sense he is good before God, before he has done
anything of that which the law calls good before men; for God maketh
not men righteous with this righteousness, because they have been, or
have done good, but before they are capable of doing good at all. Hence
we are said to be justified while ungodly, even as an infant is clothed
with the skirt of another, while naked, as touching itself (Rom 4:4,5).
Works therefore do not precede, but follow after this righteousness;
and even thus it is in nature, the tree must be good before it bear
good fruit, and so also must a man. It is as impossible to make a man
bring forth good fruit to God, before he is of God made good, as it is
for a thorn or bramble bush to bring forth figs or grapes (Matt
7:15,16).

But again, a man must be righteous before he can be good; righteous by
imputation, before his person, his intellectuals, can be qualified with
good, as to the principle of good. For neither faith, the Spirit, nor
any grace, is given unto the sinner before God has made him righteous
with this righteousness of Christ. Wherefore it is said, that after he
had spread his skirt over us, he washed us with water, that is, with
the washing of sanctification (Eze 16:8,9). And to conclude otherwise,
is as much as to say that an unjustified man has faith, the Spirit, and
the graces thereof; which to say is to overthrow the gospel. For what
need of Christ’s righteousness if a man may have faith and the Spirit
of Christ without it, since the Spirit is said to be the earnest of our
inheritance, and that by which we are sealed unto the day of redemption
(Eph 1, 4). But the truth is, the Spirit which makes our person good, I
mean that which sanctifies our natures, is the fruit of the
righteousness which is by Jesus Christ. For as Christ died and rose
again before he sent the Holy Ghost from heaven to his, so the benefit
of his death and resurrection is by God bestowed upon us, in order to
the Spirit’s possessing of our souls.

Second. And this leads me to the second thing, namely, That God makes a
man righteous by possessing[3] of him with a principle of
righteousness, even with the spirit of righteousness (Rom 4:4,5). For
though, as to justification before God from the curse of the law, we
are made righteous while we are ungodly, and yet sinners; yet being
made free from sin thus, we forthwith become, through a change which
the Holy Ghost works in our minds, the servants of God (Rom 5:7-9).
Hence it is said, ‘There is therefore now no condemnation to them which
are in Christ Jesus, who walk not after the flesh, but after the
Spirit’ (Rom 8:1). For though, as the apostle also insinuates here,
that being in Christ Jesus is antecedent to our walking after the
Spirit; yet a man can make no demonstration of his being in Christ
Jesus, but by his walking in the Spirit; because the Spirit is an
inseparable companion of imputed righteousness, and immediately follows
it, to dwell with whosoever it is bestowed upon. Now it dwelling in us,
principles[4] us in all the powers of our souls, with that which is
righteousness in the habit and nature of it. Hence the fruits of the
Spirit are called ‘the fruits of goodness and righteousness,’ as the
fruits of a tree are called the fruit of that tree (Eph 5:9).

And again, ‘He that doth righteousness is righteous,’ not only in our
first sense, but even in this also. For who can do righteousness
without he be principled so to do? who can act reason that hath not
reason? So none can bring forth righteousness that hath not in him the
root of righteousness, which is the Spirit of God, which comes to us by
virtue of our being made sons of God (1 John 2:19, 3:7; Gal 4:5-7).
Hence the fruits of the Spirit are called ‘the fruits of righteousness,
which are by Jesus Christ unto the glory and praise of God’ (Phil
1:11). This then is the thing we say, to wit, that he that is made
righteous unto justification of life before God, is also habituated
with a principle of righteousness, as that which follows that
righteousness by which he stood just before. I say, as that which
follows it; for it comes by Jesus Christ, and by our being justified
before God, and made righteous through him.

This second then also comes to us before we do any act spiritually
good. For how can a man act righteousness but from a principle of
righteousness? And seeing this principle is not of or by nature, but of
and by grace, through Christ, it follows that as no man is just before
God that is not covered with the righteousness of Christ, so no man can
do righteousness but by the power of the Spirit of God which must dwell
in him. Hence we are said through the Spirit to mortify the deeds of
the body, which works are preparatory to fruitful actions. The
husbandman, says Paul, that laboureth, must first be partaker of the
fruit; so he that worketh righteousness, must first be blessed with a
principle of righteousness (2 Tim 2:1-6). Men must have eyes before
they see, tongues before they speak, and legs before they go; even so
must a man be made habitually good and righteous before he can work
righteousness. This then is the second thing. God makes a man righteous
by possessing him with a principle of righteousness; which principle is
not of nature, but of grace; not of man, but of God.

Third. The man in the text is practically righteous, or one that
declareth himself by works that are good; a virtuous, a righteous man,
even as the tree declares by the apple or plum it beareth what manner
of tree it is: ‘Ye shall know them by their fruits’ (Matt 7:16). Fruits
show outwardly what the heart is principled with: show me then thy
faith, which abideth in the heart, by thy works in a well spent life.
Mark how the apostle words it, We being, saith he, ‘made free from sin,
and become servants to God, have our fruit unto holiness, and the end
everlasting life’ (Rom 6:23).

Mark his order: first we are made free from sin; now that is by being
justified freely by the grace of God through the redemption which is in
Jesus Christ, whom God has set forth to be a propitiation through faith
in his blood. Now this is God’s act, without any regard at all to any
good that the sinner has or can accomplish; ‘not by works of
righteousness which we have done, but according to his mercy’ thus he
saveth us (Titus 3:5; Rom 3:24; 2 Tim 1:9). Now, being made free from
sin, what follows? We become the servants of God, that is, by that turn
which the Holy Ghost makes upon our heart when it reconciles it to the
Word of God’s grace. For that, as was said afore, is the effect of the
indwelling and operation of the Holy Ghost. Now having our hearts thus
changed by God and his Word, the fruits of righteousness put forth
themselves by us. For as when we were in the flesh, the motions of sin,
which is in our members, did bring forth fruit unto death, so now, if
we are in the Spirit, and we are not in the flesh, but in the Spirit,
if so be the Spirit of Christ dwells in us, by the motions and workings
of that we have our fruit unto holiness, and the end everlasting life
(Rom 8:6,9).

But now by these fruits we are neither made righteous nor good; for the
apple maketh not the tree good, it only declares it so to be. Here
therefore all those are mistaken that think to be righteous by doing of
righteous actions, or good by doing good. A man must first be
righteous, or he cannot do righteousness; to wit, that which is
evangelically such. Now if a man is, and must be righteous, before he
acts righteousness, then all his works are born too late to make him
just before God; for his works, if they be right, flow from the heart
of a righteous man, of a man that had, before he had any good work, a
twofold righteousness bestowed on him; one to make him righteous in the
sight of God, the other to principle him to be righteous before the
world. ‘That he might be called a tree of righteousness, the planting
of the Lord, that he might be glorified’ (Isa 63:3).

The want of understanding of this, is that which keeps so many in a
mist of darkness about the way of salvation. For they, poor hearts!
when they hear of the need that they have of a righteousness to commend
them to God, being ignorant of the righteousness of God, that is, of
that which God imputeth to a man, and that by which he counteth him
righteous, have it not in their thoughts to accept of that unto
justification of life. But presently betake themselves to the law of
works, and fall to work there for the performing of a righteousness,
that they may be accepted of God for the same; and so submit not
themselves to the righteousness of God, by which, and by which only,
the soul stands just before God (Rom 10:1-3). Wherefore, I say, it is
necessary that this be distinctly laid down. That a man must be
righteous first, even before he doth righteousness; the argument is
plain from the order of nature: ‘For a corrupt tree cannot bring forth
good fruit’: wherefore make the tree good, and so his fruit good; or
the tree corrupt, and his fruit corrupt (Luke 6:43).

Reason also says the same, for how can Blacks beget white children,
when both father and mother are black? How can a man without grace, and
the spirit of grace, do good; nature is defiled even to the mind and
conscience; how then can good fruit come from such a stock? (Titus
1:15). Besides, God accepteth not any work of a person which is not
first accepted of him; ‘The Lord hath respect unto Abel and to his
offering’ (Gen 4:4). To Abel first, that is, before that Abel offered.
But how could God have respect to Abel, if Abel was not pleasing in his
sight? and how could Abel be yet pleasing in his sight, for the sake of
his own righteousness, when it is plain that Abel had not yet done good
works? he was therefore first made acceptable in the sight of God, by
and for the sake of that righteousness which God of his grace had put
upon him to justification of life; through and by which also the Holy
Ghost in the graces of it dwelt in Abel’s soul. Now Abel being
justified, and also possessed with this holy principle, he offers his
sacrifice to God. Hence it is said, that he offered ‘by faith,’ by the
faith which he had precedent to his offering; for if through faith he
offered, he had that faith before he offered; that is plain. Now his
faith looked not for acceptance for the sake of what he offered, but
for the sake of that righteousness which it did apprehend God had
already put upon him, and by which he was made righteous; wherefore his
offering was the offering of a righteous man, of a man made righteous
first; and so the text saith, ‘By faith Abel offered unto God a more
excellent sacrifice than Cain, by which he obtained witness that he was
righteous’ (Heb 11:4); that is antecedent to his offering; for he had
faith in Christ to come, by which he was made righteous; he also had
the spirit of faith, by which he was possessed with a righteous
principle; and so being in this manner made righteous, righteous before
God, and also principled to work, he comes and offereth his more
acceptable sacrifice to God. For this, all will grant, namely, that the
works of a righteous man are more excellent than are even the best
works of the wicked. Hence Cain’s works came behind; for God had not
made him righteous, had no respect unto his person, had not given him
the Spirit and faith, whereby alone men are made capable to offer
acceptably: ‘But unto Cain and to his offering, the Lord had not
respect’ (Gen 4:5).

From all which it is manifest, that the person must be accepted before
the duty performed can be pleasing unto God. And if the person must
first be accepted, it is evident that the person must first be
righteous; but if the person be righteous before he doth good, then it
follows that he is made righteous by righteousness that is none of his
own, that he hath no hand in, further than to receive it as the
gracious gift of God. Deny this, and it follows that God accepteth men
without respect to righteousness; and then what follows that, but that
Christ is dead in vain?

We must not therefore be deceived, ‘He that doeth righteousness is
righteous, even as he,’ the Lord, ‘is righteous’ (1 John 3:7). He doth
not say he that doth righteousness shall be righteous; as if his doing
works would make him so before God; but he that doth righteousness IS
righteous, antecedent to his doing righteousness. And it must be thus
understood, else that which follows signifies nothing; for he saith,
‘He that doth righteousness is righteous, even as he,’ the Lord his
God, ‘is righteous.’ But how is the Lord righteous? Even antecedent to
his works. The Lord was righteous before he wrought righteousness in
the world; and even so are we, to wit, every child of God. ‘As he is,
so are we, in this world’! (1 John 4:17). But we must in this admit of
this difference; the Lord was eternally and essentially righteous
before he did any work, but we are imputatively righteous, and also
made so by a second work of creation, before we do good works. It holds
therefore only as to order; God was righteous before he made the world,
and we are righteous before we do good works. Thus, therefore, we have
described the righteous man. First. He is one whom God makes righteous,
by reckoning or imputation. Second. He is one that God makes righteous
by possessing of him with a principle of righteousness. Third. He is
one that is practically righteous. Nor dare I give a narrower
description of a righteous man than this; nor otherwise than thus.

1. I dare not give a narrower description of a righteous man than this,
because whoever pretends to justification, if he be not sanctified,
pretends to what he is not; and whoever pretends to sanctification, if
he shows not the fruits thereof by a holy life, he deceiveth his own
heart, and professeth but in vain (James 1:22-27).[5]

2. Nor dare I give this description otherwise than thus, because there
is a real distinction to be put between that righteousness by which we
should be just before God, and that which is in us a principle of
sanctification; the first being the obedience of the Son of God without
us, the second being the work of the Spirit in our hearts. There is
also a difference to be put betwixt the principle by which we work
righteousness, and the works themselves; as a difference is to be put
betwixt the cause and the effect, the tree and the apple.

[WHAT ARE THE DESIRES OF A RIGHTEOUS MAN?]


SECOND. I come now to the second thing into which we are to inquire,
and that is,

WHAT ARE THE DESIRES OF A RIGHTEOUS MAN?


My way of handling this question shall be, FIRST, To speak of the
nature of desire in the general. SECOND, And then to show you, more
particularly, what are the desires of the righteous.

[Desires in general.]

FIRST. For the first; desires in general may be thus described:—They
are the workings of the heart or mind, after that of which the soul is
persuaded that it is good to be enjoyed; this, I say, is so without
respect to regulation; for we speak not now of good desires, but of
desires themselves, even as they flow from the heart of a human
creature; I say, desires are or may be called, the working of the heart
after this or that; the strong motions of the mind unto it. Hence the
love of women to their husbands is called ‘their desires’ (Gen 3:16);
and the wife also is called ‘the desire of thine’ the husband’s ‘eyes’
(Eze 24:16). Also love to woman, to make her one’s wife, is called by
the name of ‘desire’ (Deut 21:10,11). Now, how strong the motions or
passions of love are, who is there that is an utter stranger thereto?
(Cant 8:6,7).

Hunger is also a most vehement thing; and that which is called ‘hunger’
in one place, is called ‘desire’ in another; and he desired ‘to be fed
with the crumbs which fell from the rich man’s table’ (Luke 16:21; Psa
145:16). Exceeding lustings are called ‘desires,’ to show the vehemency
of desires (Psa 106:14, 78:27-30). Longings, pantings, thirstings,
prayers, &c., if there be any life in them, are all fruits of a
desirous soul. Desires therefore flow from the consideration of the
goodness, or profitableness, or pleasurableness of a thing; yea, all
desires flow from thence; for a man desires not that about which he has
had no consideration, nor that neither on which he has thought, if he
doth not judge it will yield him something worth desiring.

When Eve saw that the forbidden fruit was a beautiful tree—though her
sight deceived her—then she desired it, and took thereof herself, and
gave to her husband, and he did eat; yea, saith the text, ‘when she saw
that it was a tree to be desired, to make one wise, she took’ (Gen
3:6). Hence that which is called ‘coveting’ in one place, is called
‘desiring’ in another; for desires are craving; and by desires a man
seeks to enjoy what is not his (Exo 20:17; Deut 5:21). From all these
things, therefore, we see what desire is. It is the working of the
heart, after that which the soul is persuaded that it is good to be
enjoyed; and of them there are these two effects.

First. One is—on a supposition that the soul is not satisfied with what
it has—to cause the soul to range and hunt through the world for
something that may fill up that vacancy that yet the soul finds in
itself, and would have supplied. Hence desires are said to be
wandering, and the soul said to walk by them; ‘Better is the sight of
the eyes than the wandering of the desire,’ or than the walking of the
soul (Eccl 6:8,9). Desires are hunting things, and how many things do
some empty souls seek after, both as to the world, and also as to
religion, who have desirous minds!

Second. The second effect is, If desires be strong, they carry all away
with them; they are all like Samson, they will pull down the gates of a
city; but they will go out abroad; nothing can stop the current of
desires, but the enjoyment of the thing desired, or a change of opinion
as to the worth or want of worth of the thing that is desired.

[What are the desires of the righteous.]

SECOND. But we will now come to the thing more particularly intended,
which is, To show what are the desires of the righteous; that is that
which the text calls us to the consideration of, because it saith, ‘The
desire of the righteous shall be granted.’

We have hitherto spoken of desires, as to the nature of them, without
respect to them as good or bad; but now we shall speak to them as they
are the effects of a sanctified mind, as they are the breathings,
pantings, lustings, hungerings, and thirstings of a righteous man. The
text says ‘the desire of the righteous shall be granted’; what then are
the desires of the righteous? Now I will, First. Speak to their desires
in the general, or with reference to them as to their bulk. Second. I
will speak to them more particularly as they work this way and that.

[The desires of the righteous in the general.]

First. For their desires in the general: the same Solomon that saith,
‘The desire of the righteous shall be granted,’ saith also, ‘The desire
of the righteous is only good’ (Prov 11:23). This text giveth us, in
the general, a description of the desires of a righteous man; and a
sharp and smart description it is: for where, may some say, is then the
righteous man, or the man that hath none but good desires? and if it be
answered they are good in the main, or good in the general, yet that
will seem to come short of an answer: for in that he saith ‘the desires
of the righteous are only good,’ it is as much as to say, that a
righteous man has none but good desires, or desireth nothing but things
that are good. Wherefore, before we go any further, I must labour to
reconcile the experience of good men with this text, which thus gives
us a description of the desires of the righteous.

A righteous man is to be considered more generally, or more strictly.

1. More generally, as he consisteth of the whole man, of flesh and
spirit, of body and soul, of grace and nature; now consider him thus,
and you can by no means reconcile the text with his experience, nor his
experience with the text. For as he is body, flesh, and nature—for all
these are with him, though he is a righteous man—so he has desires
vastly different from those described by this text, vastly differing
from what is good; yea, what is it not, that is naught, that the flesh
and nature, even of a righteous man, will not desire? ‘Do ye think that
the Scripture saith in vain, The spirit that dwelleth in us lusteth to
envy?’ (James 4:5). And again, ‘In me, that is, in my flesh, dwelleth
no good thing’ (Rom 7:18). And again, ‘The flesh lusteth against the
spirit’ (Gal 5:17). And again, The lusts thereof do ‘war against the
soul’ (1 Peter 2:11).

From all these texts we find that a righteous man has other workings,
lusts, and desires than such only that are good; here then, if we
consider of a righteous man thus generally, is no place of agreement
betwixt him and this text. We must consider of him, then, in the next
place, more strictly, as he may and is to be distinguished from his
flesh, his carnal lusts, and sinful nature.

2. More strictly. Then a righteous man is taken sometimes as to or for
his best part, or as he is A SECOND CREATION; and so, or as so
considered, his desires are only good.

(1.) He is taken sometimes as to or for his best part, or as he is a
second creation, as these scriptures declare: ‘If any man be in Christ,
he is a new creature,—all things are become new’ (2 Cor 5:17). ‘Created
in Christ Jesus’ (Eph 2:10). ‘Born of God’ (John 3; 1 John 3:9). Become
heavenly things, renewed after the image of him that created them:
Colossians 3:10; Hebrews 9:23 and the like. By all which places, the
sinful flesh, the old man, the law of sin, the outward man, all which
are corrupt according to the deceitful lusts, are excluded, and so
pared off from the man, as he is righteous; for his ‘delight in the law
of God’ is ‘after the inward man.’ And Paul himself was forced thus to
distinguish of himself, before he could come to make a right judgment
in this matter; saith he, ‘That which I do, I allow not; what I would,
do I not; but what I hate, that do I.’ See you not here how he cleaves
himself in twain, severing himself as he is spiritual, from himself as
he is carnal; and ascribeth his motions to what is good to himself only
as he is spiritual, or the new man: ‘If then I do that which I would
not, I consent to the law that it is good’ (Rom 7).

But I trow, Sir, your consenting to what is good is not by that part
which doth do what you would not; no, no, saith he, that which doth do
what I would not, I disown, and count it no part of sanctified Paul:
‘Now then it is no more I that do it, but sin that dwelleth in me;
for—in me, that is, in my flesh, dwelleth no good thing: for to will is
present with me; but how to perform that which is good, I find not: for
the good that I would, I do not; but the evil which I would not, that I
do: Now, if I do that I would not, it is no more I that do it, but sin
that dwells in me’ (Rom 7). Thus you see Paul is forced to make two men
of himself, saying, I and I; I do; I do not; I do, I would not do; what
I hate, that I do. Now it cannot be the same I unto whom these
contraries are applied; but his sinful flesh is one I, and his godly
mind the other: and indeed so he concludes it in this chapter, saying,
‘So then with the mind I myself serve the law of God, but with the
flesh the law of sin.’

Thus therefore the Christian man must distinguish concerning himself;
and doing so, he shall find, though he has flesh, and as he is such, he
hath lusts contrary to God: yet as he is a new creature, he allows not,
but hates the motions and desires of the flesh, and consents to, and
wills and delights in the law of God (Rom 15:17-22). Yea, as a new
creature, he can do nothing else: for the new man, inward man, or
hidden man of the heart, being the immediate work of the Holy Ghost,
and consisting only of that which is divine and heavenly, cannot
breathe, or act, or desire to act, in ways and courses that are carnal.
Wherefore, in this sense, or as the righteous man is thus considered,
‘his desires are only good.’

(2.) As the righteous man must here be taken for the best part, for the
I that would do good, for the I that hates the evil; so again, we must
consider of the desires of this righteous man, as they flow from that
fountain of grace, which is the Holy Ghost within him; and as they are
immediately mixed with those foul channels, in and through which they
must pass, before they can be put forth into acts. For though the
desire, as to its birth, and first being, is only good; yet before it
comes into much motion, it gathers that from the defilements of the
passages through which it comes, as makes it to bear a tang of flesh
and weakness in the skirts of it; and the evil that dwells in us is so
universal, and also always so ready, that as sure as there is any
motion to what is good, so sure evil is present with it; ‘for when’ or
whenever ‘I would do good,’ says Paul, ‘evil is present with me’ (Rom
7:21). Hence it follows, that all our graces, and so our desires,
receive disadvantage by our flesh, that mixing itself with what is
good, and so abates the excellency of the good.

There is a spring that yieldeth water good and clear, but the channels
through which this water comes to us are muddy, foul, or dirty: now, of
the channels the waters receive a disadvantage, and so come to us as
savouring of what came not with them from the fountain, but from the
channels. This is the cause of the coolness, and of the weakness, of
the flatness, and of the many extravagancies that attend some of our
desires. They come warm from the Spirit and grace of God in us; but as
hot water running through cold pipes, or as clear water running through
dirty conveyances, so our desires [cool and] gather soil.

You read in Solomon’s Ecclesiastes of a time when desires fail, for
that ‘man goeth to his long home’ (Eccl 12:5). And as to good desires,
there is not one of them, when we are in our prime, but they fail also
as to the perfecting of that which a man desires to do. ‘To will is
present with me,’ says Paul, ‘but how to perform that which is good I
find not’ (Rom 7:18). To will or to desire, that is present with me,
but when I have willed or desired to do, to perform is what I cannot
attain to. But why not attain to a performance? Why, says he, I find a
law ‘in my members warring against the law of my mind’; and this law
takes me prisoner, and brings ‘me into captivity to the law of sin,
which is in my members’ (Rom 7:23). Now, where things willed and
desired meet with such obstructions, no marvel if our willing and
desiring, though they set out lustily at the beginning, come yet lame
home in conclusion.

There is a man, when he first prostrates himself before God, doth it
with desires as warm as fire coals; but erewhile he finds, for all
that, that the metal of those desires, were it not revived with fresh
supplies, would be quickly spent and grow cold.[6] But yet the desire
is good, and only good, as it comes from the breathing of the Spirit of
God within us. We must therefore, as I said, distinguish betwixt what
is good and that which doth annoy it, as gold is to be distinguished
from the earth and dross that doth attend it. The man that believed
desired to believe better, and so cries out, ‘Lord, help mine unbelief’
(Mark 9:24). The man that feared God desired to fear him better,
saying, ‘I desire to fear thy name’ (Neh 1:11). But these desires
failed, as to the performance of what was begun, so that they were
forced to come off but lamely, as to their faith and fear they had; yet
the desires were true, good, and such as was accepted of God by Christ;
not according to what they had not, but as to those good motions which
they had. Distinguish then the desires of the righteous in the nature
of them, from that corruption and weakness of ours that cleaveth to
them, and then again, ‘they are only good.’

(3.) There is another thing to be considered, and that is, the
different frames that our inward man is in while we live as pilgrims in
the world. A man, as he is not always well without, so neither is he
always well within. Our inward man is subject to transient, though not
to utter decays (Isa 1:5). And as it is when the outward man is sick,
strength and stomach, and lust, or desire fails, so it is when our
inward man has caught a cold likewise (Eze 34:4).

The inward man I call the new creature, of which the Spirit of God is
the support, as my soul supports my body. But, I say, this new man is
not always well. He knows nothing that knows not this. Now being sick,
things fail. As when a man is not in health of body, his pulse beats so
as to declare that he is sick; so when a man is not well within, his
inward pulse, which are his desires—for I count the desires for the
pulse of the inward man—they also declare that the man is not well
within. They beat too little after God, weak and faintly after grace;
they also have their halts, they beat not evenly, as when the soul is
well, but so as to manifest all is not well there.

We read that the church of Sardis was under sore sickness, insomuch
that some of her things were quite dead, and they that were not so were
yet ready to die (Rev 3:2). Yet ‘life is life,’ we say, and as long as
there is a pulse, or breath, though breath scarce able to shake a
feather, we cast not away all hope of life. Desires, then, though they
be weak, are, notwithstanding, true desires, if they be the desires of
the righteous thus described, and therefore are truly good, according
to our text. David says he ‘opened his mouth and panted,’ for he longed
for God’s commandments (Psa 119:131). This was a sickness, but not such
a one as we have been speaking of. The spouse also cried out that she
was ‘sick of love.’ Such sickness would do us good, for in it the pulse
beats strongly well (Cant 5:8).

[Some objections answered.]

Object. But it may be objected, I am yet in doubt of the goodness of my
desires, both because my desires run both ways, and because those that
run towards sin and the world seem more and stronger than those that
run after God, and Christ, and grace.

Answ. There is not a Christian under heaven but has desires that run
both ways, as is manifest from what hath been said already. Flesh will
be flesh; grace shall not make it otherwise. By flesh I mean that body
of sin and death that dwelleth in the godly (Rom 6:6). As grace will
act according to its nature, so sin will act according to the nature of
sin (Eph 2:3). Now, the flesh has desires, and the desires of the flesh
and of the mind are both one in the ungodly; thank God it is not so in
thee! (Rom 7:24). The flesh, I say, hath its desires in the godly;
hence it is said to lust enviously; it lusts against the Spirit; ‘The
flesh lusteth against the Spirit’ (Gal 5:17). And if it be so audacious
as to fly in the face of the Holy Ghost, wonder that thou art not
wholly carried away with it! (Rom 7:25).

Object. But those desires that run to the world and sin seem most and
strongest in me.

Answ. The works of the flesh are manifest; that is, more plainly
discovered even in the godly than are the works of the Holy Ghost (Gal
5:19). And this their manifestation ariseth from these following
particulars:

1. We know the least appearance of a sin better by its native hue than
we know a grace of the Spirit. 2. Sin is sooner felt in its bitterness
to and upon a sanctified soul than is the grace of God. A little aloes
will be sooner tasted than will much sweet, though mixed therewith. 3.
Sin is dreadful and murderous in the sight of a sanctified soul:
wherefore the apprehending of that makes us often forget, and often
question whether we have any grace or no. 4. Grace lies deep in the
hidden part, but sin lies high, and floats above in the flesh;
wherefore it is easier, oftener seen than is the grace of God (Psa
51:6). The little fishes swim on the top of the water, but the biggest
and best keep down below, and so are seldomer seen. 5. Grace, as to
quantity, seems less than sin. What is leaven, or a grain of mustard
seed, to the bulky lump of a body of death (Matt 13:31-33). 6. Sin is
seen by its own darkness, and also in the light of the Spirit; but the
Spirit itself neither discovers itself, nor yet its graces, by every
glance of its own light. 7. A man may have the Spirit busily at work in
him, he may also have many of his graces in their vigorous acts, and
yet may be greatly ignorant of either; wherefore we are not competent
judges in this case. There may a thousand acts of grace pass through
thy soul, and thou be sensible of few, if any, of them.[7] 8. Do you
think that he that repents, believes, loves, fears, or humbles himself
before God, and acts in other graces too, doth always know what he
doth? No, no; grace many times, even in a man, is acted by him,
unawares unto him. Did Gideon, think you, believe that he was so strong
in grace as he was? Nay, was he not ready to give the lie to the angel,
when he told him God was with him? (Judg 6:12,13). Or what do you think
of David, when he said he was cast off from God’s eyes? (Psa 31:22). Or
of Heman, when he said he was free among them whom God remembered no
more? (Psa 88). Did these, then, see their graces so clear, as they saw
themselves by their sins to be unworthy ones? I tell you it is a rare
thing for some Christians to see their graces, but a thing very common
for such to see their sins; yea, and to feel them too, in their lusts
and desires, to the shaking of their souls.

Quest. But since I have lusts and desires both ways, how shall I know
to which my soul adheres?

Answ. This may be known thus: 1. Which wouldest thou have prevail? the
desires of the flesh, or the lusts of the spirit, whose side art thou
of? Doth not thy soul now inwardly say, and that with a strong
indignation, O let God, let grace, let my desires that are good,
prevail against my flesh, for Jesus Christ his sake? 2. What kind of
secret wishes hast thou in thy soul when thou feelest the lusts of thy
flesh to rage? Dost thou not inwardly, and with indignation against
sin, say, O that I might never, never feel one such motion more? O that
my soul were so full of grace, that there might be longer no room for
ever for the least lust to come into my thoughts! 3. What kind of
thoughts hast thou of thyself, now thou seest these desires of thine
that are good so briskly opposed by those that are bad? Dost thou not
say, O! I am the basest of creatures, I could even spew at myself?
There is no man in all the world in my eyes so loathsome as myself is.
I abhor myself; a toad is not so vile as I am.[8] O Lord, let me be
anything but a sinner, anything, so thou subduest mine iniquities for
me! 4. How dost thou like the discovery of that which thou thinkest is
grace in other men? Dost thou not cry out, O, I bless them in my heart!
O, methinks grace is the greatest beauty in the world! Yea, I could be
content to live and die with those people that have the grace of God in
their souls. A hundred times, and a hundred, when I have been upon my
knees before God, I have desired, were it the will of God, that I might
be in their condition. 5. How art thou when thou thinkest that thou
thyself hast grace? O then, says the soul, I am as if I could leap out
of myself; joy, joy, joy then is with my heart. It is, methinks, the
greatest mercy under heaven to be made a gracious man.

And is it thus with thy soul indeed? Happy man! It is grace that has
thy soul, though sin at present works in thy flesh. Yea, all these
breathings are the very actings of grace, even of the grace of desire,
of love, of humility, and of the fear of God within thee. Be of good
courage, thou art on the right side. Thy desires are only good; for
that thou hast desired against thy sin, thy sinful self; which indeed
is not thyself, but sin that dwells in thee.[9]

[The distinct or particular desires of the righteous.]

Second. I come next to speak of desires more distinctly, or
particularly, as they work this way and that. First, then, the desires
of the righteous are either such as they would have accomplished here;
or else, Second, such as they know they cannot come at the enjoyment of
till after death.

[Desires that may be accomplished or enjoyed in this life.]

First. For the first of these, the desires of the righteous are for
such good things as they could have accomplished here; that is, in this
world, while they are on this side glory. And they, in general, are
comprised under these two general heads:—1. Communion with their God in
spirit, or spiritual communion with him; 2. The liberty of the
enjoyment of his holy ordinances. And, indeed, this second is, that
they may both attain to, and have the first maintained with them. But
for the first:

1. They desire now communion with God. ‘With my soul,’ said she, ‘have
I desired thee in the night; yea, with my spirit within me will I seek
thee early’ (Isa 26:9). The reason of this she renders in the verse
foregoing, saying, ‘The desire of our soul is to thy name, and to the
remembrance of thee.’

Now, thus to desire, declares one already made righteous. For herein
there appears a mind reconciled to God. Wherefore the wicked are set on
the other side, even in that opposition to these; ‘they say unto God,
Depart from us, for we desire not the knowledge of thy ways’ (Job
21:14). They neither love his presence, nor to be frequenters of his
ordinances. ‘What is the Almighty that we should serve him? and what
profit should we have if we pray unto him?’ (Job 21:15). So, again,
speaking of the wicked, he saith, ‘Ye have said it is vain to serve
God, and what profit is it that we have kept his ordinance?’ (Mal
3:14). This, then, to desire truly to have communion with God, is the
property of a righteous man, of a righteous man only; for this desire
arises from a suitableness which is in the righteous unto God; ‘Whom,’
said the Prophet, ‘have I in heaven but thee? and there is none upon
earth that I desire beside thee’ (Psa 73:25). This could never be the
desire of a man, were he not a righteous man, a man with a truly
sanctified mind. ‘The carnal mind is enmity against God, for it is not
subject to the law of God, neither indeed can be’ (Rom 8:7).

When Moses, the man of God, was with the children of Israel in the
wilderness, he prays that God would give them his presence unto Canaan,
or else to let them die in that place. It was death to him to think of
being in the wilderness without God! And he said unto God, ‘If thy
presence go not with me, carry us not up hence’ (Exo 33:14,15). Here,
then, are the desires of a righteous man—namely, after communion with
God. He chooses rather to be a stranger with God in the world, than to
be a citizen of the world and a stranger to God. ‘For I am,’ said
David, ‘a stranger with thee, and a sojourner, as all my fathers were’
(Psa 39:12). Indeed, he that walketh with God is but a stranger to this
world. And the righteous man’s desires are to, for, and after communion
with God, though he be so.

The reasons of these desires are many. In communion with God is life
and favour; yea, the very presence of God with a man is a token of it
(Psa 30:3-5). For by his presence he helps, succours, relieves, and
supports the hearts of his people, and therefore is communion with him
desired. ‘I will,’ said David, ‘behave myself wisely in a perfect way;
O when wilt thou come unto me?’ (Psa 101:2). The pleasures that such a
soul finds in God that has communion with him are surpassing all
pleasures and delights, yea, infinitely surpassing them. ‘In thy
presence is fulness of joy, at thy right hand there are pleasures for
evermore’ (Psa 16:11). Upon this account he is called the desire of all
nations—of all in all nations that know him. Job desired God’s
presence, that he might reason with God. ‘Surely,’ said he, ‘I would
speak to the Almighty, and I desire to reason with God’ (Job 13:3). And
again, ‘O that one would hear me! Behold my desire is that the Almighty
would answer me’ (Job 31:35). But why doth Job thus desire to be in the
presence of God! O! he knew that God was good, and that he would speak
to him that which would do him good. ‘Will he plead against me with his
great power? No: but he would put strength into me. There the righteous
might dispute with him; so should I be delivered for ever from my
judge’ (Job 23:6,7).

God’s presence is the safety of a man. If God be with one, who can hurt
one? As HE said, ‘If God be for us, who can be against us?’ Now, if so
much safety flows from God’s being for one, how safe are we when God is
with us? ‘The beloved of the Lord,’ said Moses, ‘shall dwell in safety
by him, and the Lord shall cover him all the day long, and he shall
dwell between his shoulders’ (Deut 33:12). God’s presence keeps the
heart awake to joy, and will make a man sing in the night (Job 35:10).
‘Can the children of the bridechamber mourn, as long as the bridegroom
is with them?’ (Matt 9:15). God’s presence is feasting, and feasting is
made for mirth (Rev 3:20; Eccl 10:19). God’s presence keeps the heart
tender, and makes it ready to fall in with what is made known as duty
or privilege (Isa 64:1). ‘I will run the ways of thy commandments,’
said the Psalmist, ‘when thou shalt enlarge my heart’ (Psa 119:32). The
presence of God makes a man affectionately and sincerely good; yea,
makes him willing to be searched and stripped from all the remains of
iniquity (Psa 26:1-3).

What, what shall I say? God’s presence is renewing, transforming,
seasoning, sanctifying, commanding, sweetening, and enlightening to the
soul! Nothing like it in all the world; his presence supplies all
wants, heals all maladies, saves from all dangers; is life in death,
heaven in hell; all in all. No marvel, then, if the presence of, and
communion with, God, is become the desire of a righteous man (Psa
26:9). To conclude this, by the presence of God being with us, it is
known to ourselves, and to others, what we are. ‘If thy presence,’ said
Moses, ‘go not with me, carry us not up hence. For wherein shall it be
known here, that I and thy people have found grace in thy sight, is it
not in that thou goest with us? So shall we be separated, I and thy
people, from all the people that are upon the face of the earth’ (Exo
33:15,16).

They are then best known to themselves. They know they are his people,
because God’s presence is with them. Therefore he saith, ‘My presence
shall go with thee, and I will give thee rest’ (Exo 33:14). That is,
let thee know that thou hast found grace in my sight, and art accepted
of me. For if God withdraws himself, or hides his presence from his
people, it is hard for them to bear up in the steadfast belief that
they belong to him. ‘Be not silent to me,’ O Lord, said David, ‘lest I
become like them that go down into the pit’ (Psa 28:1). ‘Be not silent
unto me,’ that is, as he has it in another place, ‘Hide not thy face
from me. Hear me speedily, O Lord,’ saith he, ‘my spirit faileth; hide
not thy face from me, lest I be like unto them that go down into the
pit’ (Psa 143:7). So that God’s presence is the desire of the righteous
for this cause also, even for that by it they gather that God
delighteth in them. ‘By this I know that thou favourest me, because
mine enemies doth not triumph over me’ (Psa 41:11). And is this all?
No. ‘And as for me, thou upholdest me in mine integrity, and settest me
before thy face for ever’ (Psa 41:12).

As by the presence of God being with us we know ourselves to be the
people of God: so by this presence of God the world themselves are
sometimes convinced who we are also.

Thus Abimelech saw that God was with Abraham (Gen 21:22). Thus
Abimelech saw that God was with Isaac (Gen 26:20,29). Pharaoh knew that
God was with Joseph (Gen 41:38). Saul ‘saw and knew that the Lord was
with David’ (1 Sam 18:28). Saul’s servant knew that the Lord was with
Samuel (1 Sam 9:6). Belshazzar’s queen knew, also, that God was with
Daniel. Darius knew, also, that God was with Daniel. And when the enemy
saw the boldness of Peter and John, ‘they took knowledge of them that
they had been with Jesus’ (Acts 4:13). The girl that was a witch, knew
that Paul was a servant of the most high God (Acts 16:17). There is a
glory upon them that have God with them, a glory that sometimes glances
and flashes out into the faces of those that behold the people of God;
‘And all that sat in the council, looking stedfastly upon him, saw
Stephen’s face, as it had been the face of an angel’; such rays of
Divine majesty did show themselves therein (Acts 6:15).

The reason is, for that, (1.) such have with them the wisdom of God (2
Sam 14:17-20). (2.) Such, also, have special bowels and compassions of
God for others. (3.) Such have more of his majesty upon them than
others (1 Sam 16:4). (4.) Such, their words and ways, their carriages
and doings, are attended with that of God that others are destitute of
(1 Sam 3:19,20). (5.) Such are holier, and of more convincing lives in
general, than other people are (2 Kings 4:9). Now there is both comfort
and honour in this; for what comfort like that of being a holy man of
God? And what honour like that of being a holy man of God? This,
therefore, is the desire of the righteous, to wit, to have communion
with God. Indeed none like God, and to be desired as he, in the
thoughts of a righteous man.

2. And this leads me to the second thing, namely, The liberty of the
enjoyment of his holy ordinances; for, next to God himself, nothing is
so dear to a righteous man as the enjoyment of his holy ordinances.

‘One thing,’ said David, ‘have I desired of the Lord, that will I seek
after,’ namely, ‘that I may dwell in the house of the Lord all the days
of my life, to behold the beauty of the Lord, and to inquire in his
temple’ (Psa 27:4). The temple of the Lord was the dwelling-house of
God, there he recorded his name, and there he made known himself unto
his people (Psa 11:4; Habb 2:20). Wherefore this was the cause why
David so earnestly desired to dwell there too, ‘To behold,’ saith he,
‘the beauty of the Lord, and to inquire in his temple.’ There he had
promised his presence to his people, yea, and to bring thither a
blessing for them; ‘In all places where I record my name, I will come
unto thee, and I will bless thee’ (Exo 20:24). For this cause,
therefore, as I said, it is why the righteous do so desire that they
may enjoy the liberty of the ordinances and appointments of their God;
to wit, that they may attain to, and have communion maintained with
him. Alas! the righteous are as it were undone, if God’s ordinances be
taken from them: ‘How amiable are thy tabernacles, O Lord of hosts. My
soul longeth, yea, even fainteth for the courts of the Lord, my heart
and my flesh crieth out for the living God’ (Psa 84:1,2). Behold what a
taking the good man was in, because at this time he could not attain to
so frequent a being in the temple of God as his soul desired. It even
longed and fainted, yea, and his heart and his flesh cried out for the
God that dwelt in the temple at Jerusalem.

Yea, he seems in the next words to envy the very birds that could more
commonly frequent the temple than he: ‘The sparrow,’ saith he, ‘hath
found a house, and the swallow a nest for herself, where she may lay
her young, even thine altars, O Lord of hosts, my King, and my God’
(Psa 84:3). And then blesseth all them that had the liberty of temple
worship, saying, ‘Blessed are they that dwell in thy house, they will
be still praising thee’ (Psa 84:4). Then he cries up the happiness of
those that in Zion do appear before God (Psa 84:7). After this he cries
out unto God, that he would grant him to be partaker of this high
favour, saying, ‘O Lord God of hosts, hear my prayer,’ &c. ‘For a day
in thy courts is better than a thousand: I had rather be a door-keeper
in the house of my God, than to dwell in the tents of wickedness’ (Psa
84:8-10).

But why is all this? what aileth the man thus to express himself? Why,
as I said, the temple was the great ordinance of God; there was his
true worship performed, there God appeared, and there his people were
to find him. This was, I say, the reason why the Psalmist chose out,
and desired this one thing, above all the things that were under
heaven, even ‘to behold there the beauty of the Lord, and to inquire in
his temple.’ There were to be seen the shadows of things in the
heavens; the candlestick, the table of shewbread, the holiest of all,
where was the golden censer, the ark of the covenant overlaid round
about with gold, the golden pot that had manna, Aaron’s rod that
budded, the tables of the covenant, and the cherubims of glory
overshadowing the mercy-seat, which were all of them then things by
which God showed himself merciful to them (Heb 9:1-5 compared with 9:23
and 8:5).

Do you think that love-letters are not desired between lovers? Why
these, God’s ordinances, they are his love-letters, and his love-tokens
too. No marvel then if the righteous do so desire them: ‘More to be
desired are they than gold, yea, than much fine gold; sweeter also than
honey and the honey-comb’ (Psa 19:10, 119:72-127). Yea, this judgment
wisdom itself passes upon these things. ‘Receive,’ saith he, ‘my
instruction, and not silver; and knowledge rather than choice gold. For
wisdom is better than rubies: and all the things that may be desired,
are not to be compared to it’ (Prov 8:10,11). For this cause therefore
are the ordinances of God so much desired by the righteous. In them
they meet with God; and by them they are builded, and nourished up to
eternal life. ‘As new born babes,’ says Peter, ‘desire the sincere milk
of the word, that ye may grow thereby’ (1 Peter 2:2). As milk is
nourishing to children, so is the word heard, read, and meditated on,
to the righteous. Therefore it is their desire.

Christ made himself known to them in breaking of bread; who, who would
not then, that loves to know him, be present at such an ordinance?
(Luke 24:35). Ofttimes the Holy Ghost, in the comfortable influence of
it, has accompanied the baptized in the very act of administering
it.[10] Therefore, ‘in the way of thy judgments,’ or appointments, ‘O
Lord, we thy people have waited for thee: the desire of their soul is
to thy name, and to the remembrance of thee’ (Isa 26:8). Church
fellowship, or the communion of saints, is the place where the Son of
God loveth to walk; his first walking was in Eden, there he converted
our first parents: ‘And come, my beloved,’ says he, ‘let us get up to
the vineyards; let us see if the vine flourish, whether the tender
grape appear, and the pomegranates bud forth; there will I give thee my
loves’ (Cant 7:12). Church fellowship, rightly managed, is the glory of
all the world. No place, no community, no fellowship, is adorned and
bespangled with those beauties as is a church rightly knit together to
their head, and lovingly serving one another. ‘In his temple doth every
one speak of his glory’ (Psa 29:9). Hence the church is called the
place of God’s desire on earth. ‘This is my rest for ever, here I will
dwell, for I have desired it’ (Psa 132:13-16). And again, thus the
church confesseth when she saith, ‘I am my beloved’s, and his desire is
towards me’ (Cant 7:10).[11]

No marvel then if this be the one thing that David desired, and that
which he would seek after, namely, ‘to dwell in the house of the Lord
all the days of his life.’ And this also shows you the reason why God’s
people of old used to venture so hardly for ordinances, and to get to
them with the peril of their lives, ‘because of the sword of the
wilderness’ (Lam 5:9).[12]

They were their bread, they were their water, they were their milk,
they were their honey. Hence the sanctuary was called ‘the desire of
their eyes, and that which their soul pitieth, or the pity of their
soul.’ They had rather have died than lost it, or than that it should
have been burned down as it was (Eze 24:21,25).

When the children of Israel had lost the ark, they count that the glory
was departed from Israel. But when they had lost all, what a complaint
made they then! ‘He hath violently taken away his tabernacles, as if it
were of a garden, he hath destroyed his places of the assembly. The
Lord hath caused the solemn feasts and sabbaths to be forgotten in
Sion, and hath despised, in the indignation of his anger, the king and
the priest’ (Lam 2:6). Wherefore, upon this account, it was that the
church in those days counted the punishment of her iniquity greater
than the punishment of Sodom (Lam 4:6; 1 Sam 4:22).

By these few hints you may perceive what is the ‘desire of the
righteous.’ But this is spoken of with reference to things present, to
things that the righteous desire to enjoy while they are here;
communion with God while here; and his ordinances in their purity while
here. I come, therefore, in the second place, to show you that the
righteous have desires that reach further, desires that have so long a
neck as to look into the world to come.

[Desires that can only be accomplished or enjoyed in eternity.]

Second. Then the desires of the righteous are after that which yet they
know cannot be enjoyed till after death. And those are comprehended
under these two heads—1. They desire that presence of their Lord which
is personal. 2. They desire to be in that country where their Lord
personally is, that heavenly country.

1. [They desire that presence of their Lord which is personal.] For the
first of these, says Paul, ‘I have a desire to depart, and to be with
Christ.’ Thus you have it in Philippians 1:23, ‘I have a desire to be
with Christ.’

In our first sort of desires, I told you that the righteous desired
spiritual communion with God; and now I tell you they desire to be with
Christ’s person—‘I have a desire to be with Christ’; that is, with his
person, that I may enjoy his personal presence, such a presence of his
as we are not capable to enjoy while here. Hence he says, ‘I have a
desire to depart, that I might be with him; knowing,’ as he says in
another place, ‘that whilst we are at home in the body, we are,’ and
cannot but be, ‘absent from the Lord’ (2 Cor 5:6). Now this desire, as
I said, is a desire that hath a long neck; for it can look over the
brazen wall of this, quite into another world; and as it hath a long
neck, so it is very forcible and mighty in its operation.

(1.) This desire breeds a divorce, a complete divorce, betwixt the soul
and all inordinate love and affections to relations and worldly
enjoyments. This desire makes a married man live as if he had no wife;
a rich man lives as if he possessed not what he has, &c. (1 Cor
7:29,30). This is a soul-sequestering desire. This desire makes a man
willing rather to be absent from all enjoyments, that he may be present
with the Lord. This is a famous desire; none hath this desire but a
righteous man. There are that profess much love to Christ, that yet
never had such a desire in them all their life long. No, the relation
that they stand in to the world, together with those many
flesh-pleasing accommodations with which they are surrounded, would
never yet suffer such a desire to enter into their hearts.

(2.) The strength of this desire is such, that it is ready, so far
forth as it can, to dissolve that sweet knot of union that is betwixt
body and soul, a knot more dear to a reasonable creature than that can
be which is betwixt wife and husband, parent and child, or a man and
his estate. For even ‘all that a man hath will he give for his life,’
and to keep body and soul firmly knit together. But now, when this
desire comes, this ‘silver cord is loosed’; is loosed by consent. This
desire grants to him that comes to dissolve this union leave to do it
delightfully. ‘We are confident and willing rather to be absent from
the body, and to be present with the Lord’ (2 Cor 5:8). Yea, this
desire makes this flesh, this mortal life, a burden. The man that has
this desire exercises self-denial, while he waits till his desired
change comes. For were it not that the will of God is that he should
live, and did he not hope that his life might be serviceable to the
truth and church of God, he would not have wherewith to cool the heart
of this desire, but would rather, in a holy passion with holy Job, cry
out, ‘I loathe,’ or I abhor it, ‘I would not live alway: let me alone,’
that I may die, ‘for my days are vanity’ (Job 7:15-17).

(3.) The strength of this desire shows itself in this also, namely, in
that it is willing to grapple with the king of terrors, rather than to
be detained from that sweet communion that the soul looks for when it
comes into the place where its Lord is. Death is not to be desired for
itself; the apostle chose rather to be clothed upon with his house
which is from heaven, ‘that mortality might be swallowed up of life’ (2
Cor 5:1-4). But yet, rather than he would be absent from the Lord, he
was willing to be absent from the body. Death, in the very thoughts of
it, is grievous to flesh and blood; and nothing can so master it in our
apprehensions as that by which we attain to these desires. These
desires do deal with death, as Jacob’s love to Rachel did deal with the
seven long years which he was to serve for her. It made them seem few,
or but a little time; now so, I say, doth these desires deal with death
itself. They make it seem little, nay, a servant, nay, a privilege; for
that, by that a man may come to enjoy the presence of his beloved Lord.
‘I have a desire to depart,’ to go from the world and relations, to go
from my body, that great piece of myself; I have a desire to venture
the tugs and pains, and the harsh handling of the king of terrors, so I
may be with Jesus Christ! These are desires of the righteous.

Are not these therefore strong desires? is there not life and mettle in
them? have they not in them power to loose the bands of nature, and to
harden the soul against sorrow? flow they not, think you, from faith of
the finest sort, and are they not bred in the bosom of a truly
mortified soul? are these the effects of a purblind spirit? are they
not rather the fruits of an eagle-eyed confidence? O these desires!
they are peculiar to the righteous; they are none others but the
desires of the righteous.

Quest. But why do the righteous desire to be with Christ?

Answ. And I ask, Why doth the wife—that is, as the loving hind—love to
be in the presence of her husband?

1. Christ in glory is worth the being with. If the man out of whom the
Lord Jesus did cast a legion, prayed that he might be with him,
notwithstanding all the trials that attended him in this life, how can
it be but that a righteous man must desire to be with him now he is in
glory? What we have heard concerning the excellency of his person, the
unspeakableness of his love, the greatness of his sufferings, and the
things that he still is doing for us, must needs command our souls into
a desire to be with him. When we have heard of a man among us that has
done for us some excellent thing, the next thing that our hearts doth
pitch upon is, I would I could set mine eyes upon him. But was ever
heard the like to what Jesus Christ has done for sinners? who then that
hath the faith of him can do otherwise but desire to be with him? It
was that which some time comforted John, that the time was coming that
he should see him (1 John 3:2). But that consideration made him bray
like a hart,[13] to hasten the time that he might set his eyes upon him
quickly (Rev 22:20). To see Jesus Christ, then, to see him as he is, to
see him as he is in glory, is a sight that is worth going from
relations, and out of the body, and through the jaws of death to see;
for this is to see him head over all, to see him possessed of heaven
for his church, to see him preparing of mansion-houses for those his
poor ones that are now by his enemies kicked to and fro, like footballs
in the world; and is not this a blessed sight?

2. I have a desire to be with him, to see myself with him; this is more
blessed still; for, for a man to see himself in glory, this is a sight
worthy seeing. Sometimes I look upon myself, and say, Where am I now?
and do quickly return answer to myself again, Why, I am in an evil
world, a great way from heaven; in a sinful body, among devils and
wicked men; sometimes benighted, sometimes beguiled, sometimes fearing,
sometimes hoping, sometimes breathing, sometimes dying, and the like.
But then I turn the tables, and say, But where shall I be shortly?
where shall I see myself anon, after a few times more have passed over
me? And when I can but answer this question thus—I shall see myself
with Jesus Christ; this yields glory, even glory to one’s spirit now:
no marvel, then, if the righteous desire to be with Christ.

3. I have a desire to be with Christ; there the spirits of the just are
perfected; there the spirits of the righteous are as full as they can
hold (Heb 12:23). A sight of Jesus in the Word, some know how it will
change them from glory to glory (2 Cor 3:18), but how then shall we be
changed and filled, when we shall see him as he is? ‘When he shall
appear, we shall be like him, for we shall see him as he is’ (1 John
3:2). Moses and Elias appeared to Peter, and James, and John, at the
transfiguration of Christ, in glory. How so? Why, they had been in the
heavens, and came thence with some of the glories of heaven upon them.
Gild a bit of wood, yea, gild it seven times over, and it must not
compare in difference to wood not gilt, to the soul that but a little
while has been dipped in glory! Glory is a strange thing to men that
are on this side of the heavens; it is that which eye hath not seen,
nor ear heard, nor entered into the heart of man to conceive of; only
the Christian has a Word and Spirit that at times doth give a little of
the glimmering thereof unto him. But O! when he is in the Spirit, and
sees in the Spirit, do you think his tongue can tell? But, I say, if
the sight of heaven, at so vast a distance, is so excellent a prospect,
what will it look like when one is in it? No marvel, then, if the
desires of the righteous are to be with Christ.

Object. But if this be the character of a righteous man, to desire to
depart and to be with Christ, I am none of them, for I never had such a
desire in my heart; no, my fears of perishing will not suffer me either
to desire to die to be with Christ, nor that Christ should come to
judge the world.

Answ. Though thine is a case that must be excepted, for that thy
desires may not as yet be grown so high; yet if thou art a righteous
man, thy heart has in it the very seeds thereof. There are therefore
desires, and desires to desire; as one child can reach so high, and the
other can but desire to do so. Thou, if thou art a righteous man, hast
desires, these desires ready to put forth into act, when they are grown
a little stronger, or when their impediment is removed. Many times it
is with our desires as it is with saffron,[14] it will bloom and
blossom, and be ripe, and all in a night. Tell me, dost thou not desire
to desire? Yea, dost thou not vehemently desire to desire to depart and
to be with Christ? I know, if thou art a righteous man, thou dost.
There is a man sows his field with wheat, but as he sows, soon it is
covered with great clods; now, that grows as well as the rest, though
it runs not upright as yet; it grows, and yet is kept down, so do thy
desires; and when one shall remove the clod, the blade will soon point
upwards.

I know thy mind; that which keeps thee that thou canst not yet arrive
to this—to desire to depart and to be with Christ, is because some
strong doubt or clod of unbelief, as to thy eternal welfare, lies hard
upon thy desiring spirit. Now let but Jesus Christ remove this clod,
and thy desires will quickly start up to be gone. I say, let but Jesus
Christ give thee one kiss, and with his lips, as he kisses thee,
whisper to thee the forgiveness of thy sins, and thou wilt quickly
break out, and say, Nay then, Lord, let me die in peace, since my soul
is persuaded of thy salvation!

There is a man upon the bed of languishing; but O! he dares not die,
for all is not as he would have it betwixt God and his poor soul; and
many a night he lies thus in great horror of mind; but do you think
that he doth not desire to depart? Yes, yes, he also waits and cries to
God to set his desires at liberty. At last the visitor comes and sets
his soul at ease, by persuading of him that he belongs to God: and what
then? ‘O! now let me die, welcome death!’ Now he is like the man in
Essex, who, when his neighbour at his bedside prayed for him that God
would restore him to health, started up in his bed, and pulled him by
the arm, and cried out, No, no, pray that God will take me away, for to
me it is best to go to Christ.

The desires of some good Christians are pinioned, and cannot stir,
especially these sort of desires; but Christ can and will cut the cord
some time or other: and then thou that wouldst shalt be able to say, ‘I
have a desire to depart, and to be with Jesus Christ.’ Meantime, be
thou earnest to desire to know thy interest in the grace of God; for
there is nothing short of the knowledge of that can make thee desire to
depart, that thou mayest be with Christ. This is that that Paul laid as
the ground of his desires to be gone: ‘We know,’ says he, ‘that if our
earthly house of this tabernacle were dissolved, we have a building of
God, an house not made with hands, eternal in the heavens. For in this
we groan, earnestly desiring to be clothed upon with our house, which
is from heaven’ (2 Cor 5:1,2). And know, that if thy desires be right
they will grow as other graces do, from strength to strength; only in
this they can grow no faster than faith grows as to justification, and
then hope grows as to glory. But we will leave this and come to the
second thing.

2. [They desire to be in that country where their Lord personally is.]
As the righteous men desire to be present with Jesus Christ, so they
desire to be with him in that country where he is: ‘But now they desire
a better country, that is, an heavenly; wherefore God is not ashamed to
be called their God, for he hath prepared for them a city’ (Heb
11:14-16). ‘But now they desire a better country.’ Here is a
comparison. There was another country, to wit, their native country,
the country from whence they came out, that in which they left their
friends and their pleasures for the sake of another world, which,
indeed, is a better country, as is manifest from its character. ‘It is
an heavenly.’ As high as heaven is above the earth, so much better is
that country which is a heavenly, than is this in which now we are.

A heavenly country, where there is a heavenly Father (Matt 6:14-16,
15:13, 18:35), a heavenly host (Luke 2:13), heavenly things (John
3:12), heavenly visions (Acts 26:19), heavenly places (Eph 1:3,20), a
heavenly kingdom (2 Tim 4:18), and the heavenly Jerusalem (Heb 12:22),
for them that are partakers of the heavenly calling (Heb 3:1), and that
are the heavenly things themselves (Heb 9:23). This is a country to be
desired, and therefore no marvel if any, except those that have lost
their wits and senses, refuse to choose themselves an habitation here.
Here is the ‘Mount Zion, the city of the living God, the heavenly
Jerusalem, and an innumerable company of angels: here is the general
assembly and church of the firstborn, and God the Judge of all, and
Jesus, and the spirits of just men made perfect’ (Heb 12:22-24). Who
would not be here? This is the country that the righteous desire for a
habitation: ‘but now they desire a better country, that is, an
heavenly; wherefore God is not ashamed to be called their God, for he
hath prepared for them a city’ (Heb 11:16).

Mark, they desire a country, and God prepareth for them a city; he goes
beyond their desires, beyond their apprehensions, beyond what their
hearts could conceive to ask for. There is none that are weary of this
world from a gracious disposition that they have to an heavenly, but
God will take notice of them, will own them, and not be ashamed to own
them; yea, such shall not lose their longing. They desire a handful,
God gives them a seaful; they desire a country, God prepares for them a
city; a city that is an heavenly; a city that has foundation, a city
whose builder and maker is God (Heb 11:10; Rev 3:12). And all this is,
that the promise to them might be fulfilled,, ‘The desire of the
righteous shall be granted.’ And this is the last thing propounded to
be spoken to from the text. Therefore,

[WHAT IS MEANT BY GRANTING THESE DESIRES.]


THIRD. We then, in conclusion, come to inquire into WHAT IS MEANT, or
to be understood, BY THE GRANTING OF THE RIGHTEOUS THEIR DESIRES; ‘The
desire of the righteous shall be granted.’

FIRST. To grant is to yield to what is desired, to consent that it
shall be even so as is requested: ‘The Lord hear thee in the day of
trouble, the name of the God of Jacob defend thee; send thee help from
the sanctuary, and strengthen thee out of Zion, remember all
thy—sacrifices: grant thee according to thine own heart and fulfil all
thy counsel’ (Psa 20:1-4). SECOND. To grant is to accomplish what is
promised; thus God granted to the Gentiles repentance unto life,
namely, for that he had promised it by the prophets from the days of
old (Acts 11:18; Rom 15:9-12). THIRD. To grant, therefore, is an act of
grace and condescending favour; for if God is said to humble himself
when he beholds things in heaven, what condescension is it for him to
hearken to a sinful wretch on earth, and to tell him, Have the thing
which thou desireth. A wretch, I call him, if compared to him that
hears him, though he is a righteous man, when considered as the new
creation of God. FOURTH. To grant, then, is not to part with the thing
desired, as if a desire merited, purchased, earned, or deserved it, but
of bounty and goodwill, to bestow the thing desired upon the humble.
Hence God’s grants are said to be gracious ones (Psa 119:29). FIFTH. I
will add, that to grant is sometimes taken for giving one authority or
power to do, or possess, or enjoy such and such privileges; and so it
may be taken here: for the righteous has a right to a power, to enjoy
the things bestowed on them by their God. So, then, to grant is to
give, to accomplish, even of free grace, the desire of the righteous.

This is acknowledged by David, where he saith to God, ‘Thou hast given
him his heart’s desire, and hast not withholden the request of his
lips’ (Psa 21:2). And this is promised unto all that delight themselves
in God, ‘Delight thyself also in the Lord, and he shall give thee the
desires of thy heart’ (Psa 37:4). And again, ‘He will fulfil the desire
of them that fear him, he also will hear their cry, and will save them’
(Psa 145:19). By all these places it is plain, that the promise of
granting desires is entailed to the righteous, and also that the grant
to them is an act of grace and mercy. But it also follows, that though
the desires of the righteous are not meritorious, yet they are pleasing
in his sight; and this is manifest several ways, besides the promise of
a grant of them.

First. In that the desires of God, and the desires of the righteous,
jump or agree in one, they are of one mind in their desires: God’s
desire is to the work of his hands, and the righteous are for
surrendering that up to him. 1. In giving up the heart unto him; ‘My
son,’ says God, ‘give me thy heart’ (Prov 23:26). ‘I lift my soul to
thee,’ says the righteous man (Psa 25:1, 86:4; Lam 3:41). Here,
therefore, there is an agreement between God and the righteous; it is,
I say, agreed on both sides that God should have the heart: God desires
it, the righteous man desires it, yea, he desires it with a groan,
saying, ‘Incline my heart unto thy testimony’ (Psa 119:36). ‘Let my
heart be sound in thy statutes’ (Psa 119:80). 2. They are also agreed
about the disposing of the whole man: God is for body, and soul, and
spirit; and the righteous desires that God should have it all. Hence
they are said to give themselves to the Lord (2 Cor 8:5), and to addict
themselves to his service (1 Cor 15:16). 3. God desireth truth in the
inward parts, that is, that truth may be at the bottom of all (Psa
51:6,16), and this is the desire of the righteous man likewise: ‘Thy
word have I hid in my heart,’ said David, ‘that I might not sin against
thee’ (Psa 119:11). 4. They agree in the way of justification, in the
way of sanctification, in the way of preservation, and in the way of
glorification, to wit, which way to come at and enjoy all: wherefore,
who should hinder the righteous man, or keep him back from enjoying the
desire of his heart? 5. They also agree about the sanctifying of God’s
name in the world, saying, ‘Thy will be done on earth as it is in
heaven.’ There is a great agreement between God and the righteous; ‘he
that is joined to the Lord is one spirit’ (1 Cor 6:17). No marvel,
then, if their desires in the general, so far as the righteous man doth
know the mind of his God, are one, consequently their desires must be
granted, or God must deny himself.

Second. The desires of the righteous are the life of all their prayers;
and it is said, ‘The prayer of the upright is God’s delight.’

Jesus Christ put a difference betwixt the form and spirit that is in
prayer, and intimates the soul of prayer is in the desires of a man;
‘Therefore,’ saith he, ‘I say unto you, What things soever ye desire
when ye pray, believe that ye receive them, and ye shall have them’
(Mark 11:24). If a man prays never so long, and has never so many brave
expressions in prayer, yet God counts it prayer no further than there
are warm and fervent desires in it, after those things the mouth maketh
mention of. David saith, ‘Lord, all my desire is before thee, and my
groaning is not hid from thee’ (Psa 38:9). Can you say you desire, when
you pray? or that your prayers come from the braying, panting, and
longing of your hearts? If not, they shall not be granted: for God
looks, when men are at prayer, to see if their heart and spirit is in
their prayers; for he counts all other but vain speaking. Ye shall seek
me, and find me, says he, when you shall search for me with all your
heart (Rom 8:26,27; Matt 6:7; Jer 29:12). The people that you read of
in 2 Chronicles 15 are there said to do what they did ‘with all their
heart, and with all their soul.’ ‘For they sought God with their whole
desire’ (2 Chron 15:11-15). When a man’s desires put him upon prayer,
run along with him in his prayer, break out of his heart and ascend up
to heaven with his prayers, it is a good sign that he is a righteous
man, and that his desire shall be granted.

Third. By desire a righteous man shows more of his mind for God, than
he can by any manner of way besides; hence it is said, ‘The desire of
man is his kindness, and a poor man,’ that is sincere in his desires,
‘is better than’ he that with his mouth shows much love, if he be ‘a
liar’ (Prov 19:22).

Desires, desires, are copious things; you read that a man may ‘enlarge
his desire as hell’ (Habb 2:5), that is, if they be wicked; yea, and a
righteous man may enlarge his desires as heaven (Psa 73:25). No grace
is so extensive as desires. Desires out-go all. Who believes as he
desires to believe? and loves as he desires to love? and fears as he
desires to fear God’s name? (Neh 1:11). Might it be as a righteous man
doth sometimes desire it should be, both with God’s church, and also
with his own soul, stranger things would be than there are; faith, and
love, and holiness, would flourish more than it does! O! what does a
righteous man desire? What do you think the prophet desired, when he
said, ‘O that thou wouldest rend the heavens and—come down?’ (Isa
54:1). And Paul, when he said, he could wish that himself were accursed
from Christ, for the vehement desire that he had that the Jews might be
saved? (Rom 9:1-3, 10:1). Yea, what do you think John desired, when he
cried out to Christ to come quickly?

Love to God, as I said, is more seen in desires than in any Christian
act. Do you think that the woman with her two mites cast in all that
she desired to cast into the treasury of God? Or do you think, when
David said that he had prepared for the house of God with all his
might, that his desires stinted when his ability was at its utmost? (1
Chron 29). No, no; desires go beyond all actions; therefore I said it
is the desires of a man that are reckoned for his kindness. Kindness is
that which God will not forget; I mean the kindness which his people
show to him, especially in their desires to serve him in the world.
When Israel was come out of Egypt, you know how many stumbles they had
before they got to Canaan. But forasmuch as they were willing or
desirous to follow God, he passes by all their failures, saying, ‘I
remember thee,’ and that almost a thousand years after,[15] ‘the
kindness of thy youth, the love of thine espousals, when thou wentest
after me in the wilderness, in a land that was not sown’ (Jer 2:2).
Israel was holiness to the Lord, and the first fruits of his increase.
There is nothing that God likes of ours better than he likes our true
desires. For indeed true desires, they are the smoke of our incense,
the flower of our graces, and the very vital part of our new man. They
are our desires that ascend, and they that are the sweet of all the
sacrifices that we offer to God. The man of desires is the man of
kindness.

Fourth. Desires, true and right desires, they are they by which a man
is taken up from the ground, and brought away to God, in spite of all
opposers. A desire will take a man upon its back, and carry him away to
God, if ten thousand men stand by and oppose it. Hence it is said, that
‘through desire a man having separated himself,’ to wit, from what is
contrary to the mind of God, and so ‘seeketh and intermeddleth with all
wisdom’ (Prov 18:1).

All convictions, conversions, illuminations, favours, tastes,
revelations, knowledge, and mercies, will do nothing if the soul abides
without desires. All, I say, is but like rain upon stones, or favours
bestowed upon a dead dog. O! but a poor man with desires, a man that
sees but little, that knows but little, that finds in himself but
little, if he has but strong desires, they will supply all. His desires
take him up from his sins, from his companions, from his pleasures, and
carry him away to God. Suppose thou wast a minister, and wast sent from
God with a whip, whose cords were made of the flames of hell, thou
mightest lash long enough before thou couldest so much as drive one man
that abides without desires to God, or to his kingdom, by that thy so
sore a whip. Suppose again that thou wast a minister, and wast sent
from God to sinners with a crown of glory in thy hand, to offer to him
that first comes to thee for it; yet none can come without desires: but
desire takes the man upon its back, and so brings him to thee.[16] What
is the reason that men will with mouth commend God, and commend Christ,
and commend and praise both heaven and glory, and yet all the while fly
from him, and from his mercy, as from the worst of enemies? Why, they
want good desires; their desires being mischievous, carry them another
way. Thou entreatest thy wife, thy husband, and the son of thy womb, to
fall in with thy Lord and thy Christ, but they will not. Ask them the
reason why they will not, and they know none, only they have no
desires. ‘When we shall see him, there is no beauty in him that we
should desire him’ (Isa 53:1-3). And I am sure if they do not desire
him, they can by no means be made to come to him.

But now, desires, desires that are right, will carry a man quite away
to God, and to do his will, let the work be never so hard. Take an
instance or two for this.

You may see it in Abraham, Isaac, and Jacob. The text says plainly,
they were not mindful of that country from whence they came out,
through their desires of a better (Heb 11:8-16). God gave them
intimation of a better country, and their minds did cleave to it with
desires of it; and what then? Why, they went forth, and desired to go,
though they did not know whither they went. Yea, they all sojourned in
the land of promise, because it was but a shadow of what was designed
for them by God, and looked to by their faith, as in a strange country;
wherefore they also cast that behind their back, looking for that city
that had foundations, of which mention was made before. Had not now
these men desires that were mighty? They were their desires that thus
separated them from their dearest and choice relations and enjoyments.
Their desires were pitched upon the heavenly country, and so they broke
through all difficulties for that.

You may see it in Moses, who had a kingdom at his foot, and was the
alone visible heir thereof; but desire of a better inheritance made him
refuse it, and choose rather to take part with the people of God in
their afflicted condition, than to enjoy the pleasures of sin for a
season. You may say, the Scripture attributes this to his faith. I
answer, so it attributes to Abraham’s faith his leaving of his country.
But his faith begat in him these desires after the country that is
above. So indeed Moses saw these things by faith; and therefore his
faith begat in him these desires. For it was because of his desires
that he did refuse, and did choose as you read. And here we may
opportunely take an opportunity to touch upon the vanity of that faith
that is not breeding, and that knows not how to bring forth strong
desires of enjoying what is pretended to be believed; all such faith is
false. Abraham’s, Isaac’s, Jacob’s, and Moses’ faith, bred in them
desires, strong desires; yea, desires so strong as to take them up, and
to carry them after what, by their faith, was made known unto them.
Yea, their desires were so mightily set upon the things made known to
them by their faith, that neither difficulties nor dangers, nor yet
frowns nor flatteries, could stop them from the use of all lawful
attempts of enjoying what they believed was to be had, and what they
desired to be possessed of.

The women also that you read of, and others that would not, upon
unworthy terms, accept of deliverance from torments and sundry trials,
that they might,, or because they had a desire to, be made partakers of
a better resurrection. ‘And others,’ saith he, ‘had trial of cruel
mockings and scourgings; yea, moreover, of bonds and imprisonments.
They were stoned, they were sawn asunder, were tempted, were slain with
the sword; they wandered about in sheep skins, and goat skins, being
destitute, afflicted, tormented; of whom the world was not worthy. They
wandered in deserts, and in mountains, and caves of the earth’ (Heb
11:35-38).

But we will come to the Lord Jesus himself. Whither did his desires
bring him? Whither did they carry him? and to what did they make him
stoop? For they were his desires after us, and after our good, that
made him humble himself to do as he did (Cant 7:10). What was it, think
you, that made him cry out, ‘I have a baptism to be baptized with, and
how am I straitened till it be accomplished’! (Luke 12:50). What was
that baptism but his death? and why did he so long for it, but of
desire to do us good? Yea, the passover being to be eaten on the even
of his sufferings, with what desires did he desire to eat it with his
disciples? (Luke 22:15). Yea, his desires to suffer for his people made
him go with more strength to lay down his life for them than they, for
want of them, had to go to see him suffer. And they were in their way
going up to Jerusalem, he to suffer, and they to look on, ‘And Jesus
went before them, and they were amazed, and as they followed, they were
afraid’ (Mark 10:32; Matt 20:17).

I tell you, desires are strange things, if they be right; they jump
with God’s mind; they are the life of prayer; they are a man’s kindness
to God, and they which will take him up from the ground, and carry him
away after God to do his will, let the work be never so hard. Is it any
marvel, then, if the desires of the righteous are so pleasing to God as
they are, and that God has so graciously promised that the desires of
the righteous shall be granted? But we come now to

[THE USE AND APPLICATION.]


THE FIRST USE SHALL BE A USE OF INFORMATION. You have heard what hath
been said of desires, and what pleasing things right desires are unto
God. But you must know that they are the desires of his people, of the
righteous, that are so. No wicked man’s desires are regarded (Psa
112:10). This men must be informed of, lest their desires become a
snare to their souls. You read of a man whose ‘desire killeth him’
(Prov 21:25). And why? but because he rests in desiring, without
considering what he is, whether such a one unto whom the promise of
granting desires is made; he coveteth greedily all the day long, but to
little purpose. The grant of desires, of the fulfilling of desires, is
entailed to the righteous man. There are four sorts of people that
desire, that desire the kingdom of heaven; consequently, desires have a
fourfold root from whence they flow.

First. The natural man desires to be saved, and to go to heaven when he
dies. Ask any natural man, and he will tell you so. Besides, we see it
is so with them, especially at certain seasons. As when some guilt or
conviction for sin takes hold upon them; or when some sudden fear
terrifies them; when they are afraid that the plague or pestilence will
come upon them, and break up house-keeping for them; or when death has
taken them by the throat, and is hauling them down stairs to the grave.
Then, O then, ‘Lord, save me, Lord, have mercy upon me; good people,
pray for me! O! whither shall I go when I die, if sweet Christ has not
pity for my soul?’ And now the bed shakes, and the poor soul is as
loath to go out of the body, for fear the devil should catch it, as the
poor bird is to go out of the bush, while it sees the hawk waits there
to receive her. But the fears of the wicked, they must come upon the
wicked; they are the desires of the righteous that must be granted.
Pray, take good notice of this. And to back this with the authority of
God, consider that scripture, ‘The wicked man travaileth with pain all
his days, and the number of years is hidden to the oppressor. A
dreadful sound is in his ears; in prosperity the destroyer shall come
upon him. Trouble and anguish shall make him afraid; they shall prevail
against him as a king ready to the battle’ (Job 15:20-24).[17]

Can it be imagined that when the wicked are in this distress, but that
they will desire to be saved? Therefore he saith again, ‘Terrors take
hold on him as waters, a tempest stealeth him away in the night. The
east wind,’ that blasting wind, ‘carrieth him away, and he departeth,
and as a storm hurleth him out of’ the world, ‘his place. For God shall
cast upon him, and not spare’; in flying ‘he would fain fly out of his
hand’ (Job 27:20-23). Their terrors and their fears must come upon
them: their desires and wishes for salvation must not be granted (Isa
65:13, 66:4). ‘They shall call upon me,’ says God, ‘but I will not
answer; they shall seek me early, but they shall not find me’ (Prov
1:28).

Second. There is the hypocrite’s desire. Now his desire seems to have
life and spirit in it. Also he desires, in his youth, his health, and
the like; yet it comes to naught. You shall see him drawn to the life
in Mark 10:17. He comes running and kneeling, and asking, and that, as
I said, in youth and health; and that is more than men merely natural
do. But all to no purpose; he went as he came, without the thing
desired. The conditions propounded were too hard for this hypocrite to
comply withal (Mark 10:21,22).[18] Some indeed make a great noise with
their desires over some again do; but in conclusion all comes to one,
they meet together there where they go, whose desires are not granted.

‘For what is the hope of the hypocrite, though he has gained’ to a
higher strain of desires, ‘when God taketh away his soul?’ ‘Will God
hear his cry when trouble cometh upon him?’ (Job 27:8,9). Did he not,
even when he desired life, yet break with God in the day when
conditions of life were propounded to him? Did he not, even when he
asked what good things were to be done that he might have eternal life,
refuse to hear or to comply with what was propounded to him? How then
can his desires be granted, who himself refused to have them answered?
No marvel then if he perishes like his own dung, if they that have seen
him shall say they miss him among those that are to have their desires
granted.

Third. There are the desires of the cold formal professor; the desires,
I say, of him whose religion lies in a few of the shells of religion;
even as the foolish virgins who were content with their lamps, but gave
not heed to take oil in their vessels. These I take to be those whom
the wise man calls the slothful: ‘The soul of the sluggard desireth,
and hath nothing; but the soul of the diligent shall be made fat’ (Prov
13:4). The sluggard is one that comes to poverty through idleness—that
contents himself with forms: ‘that will not plough’ in winter ‘by
reason of the cold; therefore shall he beg in harvest,’ or at the day
of judgment, ‘and have nothing’ (Prov 20:4).

Thus you see that there are many that desire; the natural man, the
hypocrite, the formalist, they all desire. For heaven is a brave place,
and nobody would go to hell. ‘Lord, Lord, open to us,’ is the cry of
many in this world, and will be the cry of more in the day of judgment.
Of this therefore thou shouldst be informed; and that for these
reasons:—

Because ignorance of this may keep thee asleep in security, and cause
thee to fall under such disappointments as are the worst, and the worst
to be borne. For, for a man to think to go to heaven because he desires
it, and when all is done to fall into hell, is a frustration of the
most dismal complexion. And yet thus it will be when desires shall
fail, ‘when man goes to his long home, and when the mourners go about
the streets’ (Eccl 12:5). Because, as was said before, else thy
desires, and that which should be for thy good, will kill thee. They
kill thee at death, when thou shalt find them every one empty. And at
judgment, when thou shalt be convinced that thou oughtest to go without
what thou desirest, because thou wast not the man to whose desires the
promise was made, nor the man that didst desire aright. To be informed
of this is the way to put thee upon such sense and sight of thy case as
will make thee in earnest betake thyself in that way to him that is
acceptable, who grants the desires of the righteous. And then shalt
thou be happy when thou shunnest to desire as the natural man desireth,
as the hypocrite desireth, or as the formalist desireth. When thou
desirest as the righteous do, thy desire shall be granted.

THE SECOND USE IS OF EXAMINATION. If this be so, then what cause hast
thou that art conscious to thyself that thou art a desiring man to
examine thyself whether thou art one whose desires shall be granted?
For to what purpose should a man desire, or what fruits will desire
bring him whose desires shall not be granted? Such a man is but like to
her that longs, but loses her longing; or like to him that looks for
peace while evil overtakes him.

Thou hast heard it over and over that the grant of desires belong to
the righteous: shouldst thou then not inquire into thy condition, and
examine thyself whether thou art a righteous man or no? The apostle
said to the Corinthians, ‘Examine yourselves whether ye be in the
faith; prove your own selves; know you not—how that Jesus Christ is in
you, except ye be reprobates?’ (2 Cor 13:5). You may be reprobates and
not be aware of it, if you do not examine and prove your own selves. It
is therefore FOR THY LIFE, wherefore do not deceive thyself. I have
given you before a description of a righteous man, namely, that he is
one made so of God by imputation—by an inward principle, and one that
brings forth fruit to God. Now, this last thou mayst think thou hast;
for it is easy and common for men to think when they bring forth fruit
to themselves, that they bring it forth to God. Wherefore examine
thyself.

First. Art thou righteous? If thou sayest, Yea; I ask, How comest thou
righteous? If thou thinkest that obedience to the law of righteousness
has made thee so, thou art utterly deceived; for he that thus seeks
righteousness, yet is not righteous, because he cannot, by so doing,
attain that thing he seeketh for (Rom 9:31,32). Did not I tell thee
before, that a man must be righteous before he doth one good work, or
he can never be righteous? The tree must be good first, even before it
brings forth one good apple.

Second. Art thou righteous? In whose judgment art thou righteous? Is it
in the judgment of God, or of man? If not of God, it is no matter
though all the men on earth should justify thee; thou for that art no
whit the more righteous.

Third. Art thou righteous in the judgment of God? Who told thee so? or
dost thou but dream thereof? Indeed, to be righteous in God’s sight is
that, and only that, which can secure a man from wrath to come; for ‘if
God justifies, who is he that condemns?’ (Rom 8:33,34). And this only
is the man whose desires shall be granted.

Fourth. But still, I say, the question is, How comest thou to know that
thou art righteous in the judgment of God? Dost thou know by what it is
that God makes a man righteous? Dost thou know where that is by or with
which God makes a man righteous? and also how God doth make a man
righteous with it? These are questions, in the answer of which thou
must have some heavenly skill, or else all that thou sayest about thy
being righteous will seem without a bottom.

Fifth. Now, if thou answerest, That that which makes me righteous is
the obedience of Christ to his Father’s will, that this righteousness
is before the throne of God, and that it is made mine by an act of
God’s free grace; I shall ask thee yet again,

Sixth. How camest thou to see thy need of this righteousness? And by
what is this righteousness by thee applied to thyself? For this
righteousness is bestowed upon those that see their need thereof. This
righteousness is the refuge whereto the guilty fly for succour, that
they may be sheltered from the wrath to come. Hast thou then fled, or
dost thou indeed fly to it? (Heb 6:16-19).

Seventh. None flies to this righteousness for life, but those who feel
the sentence of condemnation by God’s law upon their conscience; and
that in that extremity have sought for righteousness first elsewhere,
but cannot find it in all the world.

Eighth. For man, when he findeth himself at first a sinner, doth not
straightway betake himself for righteousness to God by Christ; but, in
the first place, seeks it in the law on earth, by labouring to yield
obedience thereto, to the end he may, when he stands before God at
death and judgment, have something to commend him to him, and for the
sake of which he may at least help forward his acceptance with him.

Ninth. But being wearied out of this, and if God loves him he will
weary him out of it, then he looks unto heaven and cries to God for
righteousness; the which God shows him in his own good time he hath
reckoned to him, for the sake of Jesus Christ.

Tenth. Now by this very discovery the heart is also principled with the
spirit of the gospel; for the Spirit comes with the gospel down from
heaven to such an one, and fills his soul with good; by which he is
capacitated to bring forth fruit, true fruit, which are the fruits of
righteousness imputed, and of righteousness infused, to the glory and
praise of God.

Eleventh. Nor can anything but faith make a man see himself thus made
righteous; for this righteousness is revealed from faith to faith, from
the object of faith to the grace of faith, by the Spirit of faith. A
faithless man, then, can see this no more than a blind man can see
colours; nor relish this, no more than a dead man tasteth victuals. As,
therefore, blind men talk of colours, and as dead men relish food, so
do carnal men talk of Jesus Christ; to wit, without sense or savour;
without sense of the want, or savour of the worth and goodness of him
to the soul.

Twelfth. Wherefore, I say, it is of absolute necessity that with thy
heart thou deal in this point, and beware of self-deceiving; for if
thou fail here, thy desires will fail thee for ever: ‘for the desire of
the righteous,’ and that only, ‘must be granted.’

THE THIRD USE IS CAUTIONARY. Let me here, therefore, caution thee to
beware of some things, by which else, perhaps, thou mayest deceive
thyself.

First. Take heed of taking such things for grants of desires, that
accidentally fall out; accidentally, I mean, as to thy desires; for it
is possible that that very thing that thou desirest may come to pass in
the current of providence, not as an answer of thy desires. Now, if
thou takest such things for a grant of thy desires, and consequently
concludest thyself a righteous man, how mayest thou be deceived? The
ark of God was delivered into the hand of the Philistines, which they
desired; but not for the sake of their desires, but for the sins of the
children of Israel. The land of Canaan was given unto Israel, not for
the sake of their desires, but for the sins of those whom God cast out
before them; and to fulfil the promise that God, before they were born,
had made unto their fathers (Deut 9:5,6). Israel was carried away
captive out of their own land, not to fulfil the desires of their
enemies, but to punish them for their transgressions. These, with many
of smaller importance, and more personal, might be mentioned, to show
that many things happen to us, some to our pleasing, and some to the
pleasing of our enemies; which, if either we or they should count the
returns of our prayer, or the fruits of our desires, and so draw
conclusions of our estate to be for the future happy, because in such
things we seemed to be answered of God, we might greatly swerve in our
judgments, and become the greatest at self-deceiving.

Second. Or shouldest thou take it for granted that what thou enjoyest
thou hast it as the fruit of thy desires; yet if the things thou boast
of are things pertaining to this life, such may be granted thee as thou
art considered of God as his creature, though thyself art far enough
off from being a righteous man. ‘Thou openest thy hand,’ says the
Psalmist, ‘and satisfiest the desire of every living thing’ (Psa
145:16). Again, ‘He feeds the young ravens that cry to him; and the
young lions seek their meat from God’ (Psa 147:9, 104:21). Cain,
Ishmael, Ahab too, had in some things their desires granted them of God
(Gen 4:14,15, 21:17,18; 1 Kings 21:29). For if God will hear the desire
of the beast of the field, the fishes of the sea, and of the fowls of
heaven; no marvel if the wicked also may boast him of his heart’s
desire (Psa 10:3). Into whose hand, as he saith in another place, ‘God
bringeth abundantly.’ Take heed, therefore, neither these things, nor
the grant of them, are any signs that thou art a righteous man, or that
the promise made to the righteous in granting their desires are
accomplished upon thee. I think a man may say, that the men that know
not God have a fuller grant, I mean generally, of their desires of
temporal things, than has the child of God himself; for his portion
lying in better things, his desires are answered another way.

Third. Take heed, God grants to some men their desires in anger, and to
their destruction. He gave to some ‘their own desire,’ ‘but sent
leanness into their soul’ (Psa 78:29, 106:15; Jer 42:22). All that God
gives to the sons of men, he gives not in mercy; he gives to some an
inferior, and to some a superior portion; and yet so also he answereth
them in the joy of their heart. Some men’s hearts are narrow upwards,
and wide downwards; narrow as to God, but wide for the world; they gape
for the one, but shut themselves up against the other; so as they
desire they have of what they desire; ‘whose belly thou fillest with
thy hid treasure,’ for that they do desire; but ‘as for me,’ said
David, these things will not satisfy, ‘I shall be satisfied when I
awake, with thy likeness’ (Psa 17:14,15).

I told you before, that the heart of a wicked man was widest downward,
but it is not so with the righteous: therefore the portion of Jacob is
not like them; God has given to him himself. The temple that Ezekiel
saw in the vision was still widest upward; it spread itself toward
heaven (Eze 41:7). So is the church, and so is the righteous, and so
are his desires. Thy great concern, therefore, is to consider, since
thou art confident that God also heareth thy desires; I say, to
consider, whether he answereth thee in his anger; for if he doth so,
thy desires come with a woe; therefore, I say, look to thyself. A full
purse and a lean soul, is a sign of a great curse. ‘He gave them their
desire, but he sent leanness into their soul.’ Take heed of that; many
men crave by their desires, as the dropsical man craves drink; his
drinking makes his belly swell big, but consumes other parts of his
body. O! it is a sad grant, when the desire is granted, only to make
the belly big, the estate big, the name big; when even by this bigness
the soul pines, is made to dwindle, to grow lean, and to look like an
anatomy.

I am persuaded that it is thus with many, who, while they were lean in
estates, had fat souls; but the fattening of their estates has made
their souls as to good, as lean as a rake. They cannot now breathe
after God; they cannot now look to their hearts; they cannot now set
watch and ward over their ways; they cannot now spare time to examine
who goes out, or who comes in. They have so much their desires in
things below, that they have no leisure to concern themselves with, or
to look after things above; their hearts are now as fat as grease;
their eyes do now too much start out, to be turned and made to look
inward (Psa 119:70, 83:7). They are now become, as to their best part,
like the garden of the slothful, all grown over with nettles and
briars, that cover the face thereof; or, like Saul, removed from a
little estate, and low condition, to much, even worse and worse. Men do
not know what they do in desiring things of this life, things over and
above what are necessary; they desire them, and they have them with a
woe. ‘Surely he shall not feel quietness in his belly,’ his belly is
taken for his conscience (Prov 20:27). ‘He shall not save of that which
he desired,’ to help him in an evil day (Job 20:20, 1 Tim 6:17-19).

I shall not here give my caution to the righteous, but shall reserve
that for the next use. But, O! that men were as wise in judging of the
answering of the desires, as they are in judging of the extravagancies
of their appetites. You shall have a man even from experience reclaim
himself from such an excess of eating, drinking, smoking, sleeping,
talking, or pleasurable actions, as by his experience he finds is
hurtful to him, and yet all this may but hurt the body, at least the
body directly; but how blind, how unskilled are they in the evils that
attend desires! For, like the man in the dropsy, made mention of
before, they desire this world, as he doth drink, till they desire
themselves quite down to hell. Look to it, therefore, and take heed;
God’s granting the things pertaining to this life unto thee, doth
neither prove that thou art righteous, nor that he acts in mercy
towards thee, by giving of thee thy desires.

THE FOURTH USE IS FOR ENCOURAGEMENT. Is it so? shall the desire of the
righteous be granted? Then this should encourage them that in the first
place have sought the kingdom of God and his Son’s righteousness, to go
on in their desires. God has given thee his Son’s righteousness to
justify thee; he has also, because thou art a son, sent forth the
Spirit of his Son into thy heart to sanctify thee, and to help thee to
cry unto him, Father, Father. Wilt thou not cry? wilt thou not desire?
thy God has bidden thee ‘open thy mouth wide’; he has bid thee open it
wide, and promised, saying, ‘And I will fill it’; and wilt thou not
desire? (Psa 81:10). O! thou hast a licence, a leave, a grant to
desire; wherefore be not afraid to desire great mercies of the God of
heaven; this was Daniel’s way, and he set others to do it too (Dan
2:18).

Object. But I am an unworthy creature.

Answ. That is true; but God gives to no man for his worthiness, nor
rejects any for their sinfulness, that come to him sensible of the want
and worth of mercy for them. Besides, I told thee before, that the
desires of a righteous man, and the desires of his God, do jump or
agree. God has a desire to thee; thou hast a desire to him (Job 14:15).
God desires truth in the inward parts, and so dost thou with all thy
heart (Psa 5:1-6; Hosea 6:5). God desires mercy, and to show it to the
needy; that is it thou also wantest, and that which thy soul craves at
his hand. Seek, man, ask, knock, and do not be discouraged; the Lord
grant all thy desires. Thou sayest thou art unworthy to ask the biggest
things, things spiritual and heavenly; well, will carnal things serve
thee, and answer the desires of thy heart? Canst thou be content to be
put off with a belly well filled, and a back well clothed? O! better I
never had been born!

See, thou wilt not ask the best, and yet canst not make shift without
them. Shift, no, no shift without them; I am undone without them,
undone for ever and ever, sayest thou; well then desire; so I do,
sayest thou. Ah! but desire with more strong desires, desire with more
large desires, desire spiritual gifts, covet them earnestly, thou hast
a licence too to do so (1 Cor 14:1). God bids thee do so; and I, says
the apostle, ‘desire that ye faint not’ (Eph 3:13), that is, in the
prosecution of your desires, what discouragements soever you may meet
with in the way; for he hath said, ‘The desire of the righteous shall
be granted.’

Object. But I find it not so, says one: for though I have desired and
desired, a thousand times upon my knees, for something that I want, yet
I have not my desire; and indeed the consideration of this hath made me
question whether I am one of those to whom the promise of granting
desires is made.

Answ. To this objection many things must be replied. First. By way of
question. Second. Then by way of answer.

First. By way of question; what are the things thou desirest, are they
lawful or unlawful? for a Christian may desire unlawful things; as the
mother of Zebedee’s children did when she came to Christ, nay, her sons
themselves had their hearts therein, saying, ‘Master, we would that
thou shouldest do for us whatsoever we shall desire’ (Mark 10:35; Matt
20:20). They came with a wide mouth, but their desire was unlawful, as
is evident, for that Christ would not grant it. James also himself
caught those unto whom he wrote, in such a fault as this, where he
says, ‘Ye kill, and desire to have, and cannot obtain’ (James 4:2).

There are four things that are unlawful to be desired. To desire the
life of thine enemy is unlawful (1 Kings 3:11; Deut 5:21). To desire
anything that is thy neighbour’s is unlawful. To desire to share in the
prosperity of the wicked is unlawful (Psa 73:3). To desire spiritual
things for evil ends is unlawful (Prov 24:1,19; James 4:2-4).

Are they lawful things which thou desirest? Yet the question is, Are
they absolutely or conditionally promised? If absolutely promised, hold
on in desiring; if conditionally promised, then thou must consider
whether they are such as are essential to the well-being of thy soul in
thy Christian course in this life. Or whether they are things that are
of a more inferior sort.

If they are such as are essential to the well-being of thy soul in thy
Christian course in this world, then hold on in thy desires; and look
also for the conditions that that word calls for, that proffereth them
to thee; and if it be not possible to find them in thyself, look for
them in Christ, and cry to God for them, for the Lord’s sake. But if
they be of an inferior sort, and thou canst be a good Christian without
them, desire them, and yet be content to go without them; for who knows
but it may be better that thou shouldest be denied, than that thou
shouldest have now a grant of some things thou desirest? and herein
thou hast thy Lord for thy pattern; who, though he desired that his
life might be prolonged, yet wound up that prayer with a ‘nevertheless,
not my will, but thine be done’ (Matt 26:39-42; Mark 14:36).

Second. By way of answer; but we will suppose that the thing thou
desirest is good; and that thy heart may be right in asking; as suppose
thou desirest more grace; or as David has it, more ‘truth in the inward
and hidden part’ (Psa 51:6). Yet there are several things for thy
instruction, may be replied to thy objection, as,

1. Thou, though thou desirest more of this, mayest not yet be sensible
of the worth of what thou askest, as perhaps God will have thee be,
before he granteth thy desire; sometimes Christians ask for good things
without having in themselves an estimate proportionable to the worth of
what they desire; and God may hold it therefore back, to learn them to
know better the worth and greatness of that thing they ask for. The
good disciples asked they knew not what (Mark 10:38). I know they asked
what was unlawful, but they were ignorant of the value of that thing;
and the same may be thy fault when thou askest for things most lawful
and necessary.

2. Hast thou well improved what thou hast received already? Fathers
will hold back more money, when the sons have spent that profusely
which they had received before. ‘He that is faithful in that which is
least, is faithful also in much; and he that is unjust in the least, is
unjust also in much.’ ‘And if ye have not been faithful in that which
is another man’s, who shall give you that which is your own?’ (Luke
16:10,12). See here an objection made against a further supply, or
rather against such a supply as some would have, because they have
misspent, or been unfaithful in what they have already had. If thou,
therefore, hast been faulty here, go, humble thyself to thy friend, and
beg pardon for thy faults that are past, when thou art desiring of him
more grace.

3. When God gives to his the grant of their desires, he doth it so as
may be best for our advantage; now there are times wherein the giving
of grace may be best to our advantage; as, (1.) Just before a
temptation comes, then, if it rains grace on thee from heaven, it may
be most for thy advantage. This is like God’s sending of plenty in
Egypt just before the years of famine came. (2.) For God to restrain
that which thou desirest, even till the spirit of prayer is in a manner
spent, may be further to inform thee, that though prayer and desires
are a duty, and such also to which the promise is made; yet God sees
those imperfections in both thy prayers and desires, as would utterly
bind his hands, did he not act towards thee merely from motives drawn
from his own bowels and compassion, rather than from any deserving that
he sees in thy prayers. Christians, even righteous men, are apt to lean
too much to their own doings; and God, to wean them from them, ofttimes
defers to do what they by doing expect, even until in doing their
spirits are spent, and they as to doing can do no longer. When they
that cried for water had cried till their spirits failed, and their
tongue clave to the roof of their mouth for thirst; then the Lord did
hear, and then the God of Israel did give them their desire. Also when
Jonas his soul fainted under the consideration of all the evils that he
had brought upon himself; then his prayer came unto God into his holy
temple (Jonah 2:7; Isa 41:17,18). The righteous would be too light in
asking, and would too much overprize their works, if their God should
not sometimes deal in this manner with them. (3.) It is also to the
advantage of the righteous, that they be kept and led in that way which
will best improve grace already received, and that is, when they spin
it out and use it to the utmost; when they do with it as the prophet
did with that meal’s meat that he ate under the juniper-tree, ‘he went
in the strength of that meat forty days and forty nights, even to the
mount of God’ (1 Kings 19:8). Or when they do as the widow did, spend
upon their handful of flour in the barrel, and upon that little oil in
the cruse, till God shall send more plenty (1 Kings 17:9-16). The
righteous are apt to be like well fed children, too wanton, if God
should not appoint them some fasting days. Or they would be apt to cast
away fragments, if God should give them every day a new dish. So then
God will grant the desires of the righteous in that way which will be
most for their advantage. And that is, when they have made the best of
the old store (1 Kings 19:4-8). If God should give us two or three
harvests in a year, we should incline to feed our horse and hogs with
wheat; but being as it is, we learn better to husband the matter.

By this means, we are also made to see, that there is virtue sufficient
in our old store of grace to keep us with God in the way of our duty,
longer than we could imagine it would. I myself have cried out I can
stand no longer, hold out no longer, without a further supply of grace;
and yet I have by my old grace been kept even after this, days, and
weeks, and months, in a way of waiting on God. A little true grace will
go a great way, yea, and do more wonders than we are aware of. If we
have but grace enough to keep us groaning after God, it is not all the
world that can destroy us.[19]

4. Perhaps thou mayest be mistaken. The grace thou prayest for, may in
great measure be come unto thee. Thou hast been desiring of God, thou
sayest, more grace; but hast it not.

But how, if whilst thou lookest for it to come to thee at one door, it
should come to thee in at another? And that we may a little inquire
into the truth of this, let us a little consider what are the effects
of grace in its coming to the soul, and then see if it has not been
coming unto thee almost ever since thou hast set upon this fresh desire
after it. (1.) Grace, in the general effect of it, is to mend the soul,
and to make it better disposed. Hence when it comes, it brings
convincing light along with it, by which a man sees more of his
baseness than at other times. More, I say, of his inward baseness. It
is through the shinings of the Spirit of grace that those cobwebs and
stinks that yet remain in thee are discovered: ‘In thy light shall we
see light.’ And again, whatsoever makes manifest is light. If then thou
seest thyself more vile than formerly, grace by its coming to thee has
done this for thee. (2.) Grace, when it comes, breaks and crumbles the
heart, in the sense and sight of its vileness. A man stands amazed and
confounded in himself; breaks and falls down on his face before God; is
ashamed to lift up so much as his face to God, at the sight and
apprehension of how wicked he is. (3.) Grace, when it comes, shows to a
man more of the holiness and patience of God; his holiness to make us
wonder at his patience, and his patience to make us wonder at his
mercy, that yet, even yet, such a vile one as I am, should be admitted
to breathe in the land of the living, yea more, suffered to come to the
throne of grace. (4.) Grace is of a heart-humbling nature: it will make
a man count himself the most unworthy of anything, of all saints. It
will make a man put all others afore him, and be glad too, if he may be
one beloved, though least beloved, because most unworthy. It will make
him with gladness accept of the lowest room, as counting all saints
more worthy of exaltation than himself. (5.) Grace will make a man
prize other men’s graces and gracious actions above his own. As he
thinks every man’s candle burns brighter than his, every man improves
grace better than he, every good man does more sincerely his duty than
he. And if these be not some of the effects of the renewings of grace,
I will confess I have taken my mark amiss. (6.) Renewings of grace
beget renewed self-bemoanings, self-condemnation, self-abhorrences.

And say thou prayest for communion with, and the presence of God. God
can have communion with thee, and grant thee his presence, and all this
shall, instead of comforting of thee at present, more confound thee,
and make thee see thy wickedness (Isa 6:1-5). Some people think they
never have the presence and the renewings of God’s grace upon them but
when they are comforted, and when they are cheered up; when, alas! God
may be richly with them, while they cry out, By these visions my
sorrows are multiplied; or, because I have seen God, I shall die (Dan
10:8-17; Judg 13:22).

And tell me now, all these things considered, has not grace, even the
grace of God, which thou hast so much desired, been coming to thee, and
working in thee in all these hidden methods? And so doing, has it not
also accommodated thee with all the aforenamed conveniences? The which
when thou considerest, I know thou wouldest not be without for all the
good of the world. Thus, therefore, thy desire is accomplishing; and
when it is accomplished, will be sweet to thy soul (Prov 13:19).

5. But we will follow thee a little in the way of thy heart. Thou
sayest thou desirest, and desirest grace, yea, hast been a thousand
times upon thy knees before God for more grace, and yet thou canst not
attain. I answer,

(1.) It may be the grace which thou prayest for, is worthy thy being
upon thy knees yet a thousand times more. We find, that usually they
that go to king’s courts for preferment, are there at great expenses;
yea, and wait a great while, even until they have spent their whole
estates, and worn out their patience too. Yet they at last prevail, and
the thing desired comes. Yea, and when it is come, it sets them up
anew, and makes them better men—though they did spend all that they had
to obtain it—than ever they were before. Wait, therefore, wait, I say,
on the Lord (Psa 27:14). Wait therefore with David, wait patiently; bid
thy soul cheer up, and wait (Psa 37:7, 62:5). ‘Blessed are all they
that wait for him’ (Isa 30:18).

(2.) Thou must consider, that great grace is reserved for great
service; thou desirest abundance of grace, thou dost well, and thou
shalt have what shall qualify and fit thee for the service that God has
for thee to do for him, and for his name in the world. The apostles
themselves were to stay for great grace until the time of their work
was come (Acts 1:4-8, 4:33). I will not allot thy service, but assure
thyself, when thy desire cometh, thou wilt have occasion for it; new
work, new trials, new sufferings, or something that will call for the
power and virtue of all the grace thou shalt have to keep thy spirit
even, and thy feet from slipping, while thou art exercised in new
engagements. Assure thyself, thy God will not give thee straw, but he
will expect brick: ‘For unto whomsoever much is given, of him shall be
much required; and to whom men have committed much, of him they will
ask the more’ (Luke 12:48). Wherefore, as thou art busy in desiring
more grace, be also desirous that wisdom to manage it with faithfulness
may also be granted unto thee. Thou wilt say, Grace, if I had it, will
do all this for me. It will, and will not. It will, if thou watch and
be sober; it will not, if thou be foolish and remiss. Men of great
grace may grow consumptive in grace, and idleness may turn him that
wears a plush jacket into rags.[20] David was once a man of great
grace, but his sin made the grace which he had to shrink up, and
dwindle away, as to make him cry out, O! ‘take not thy holy spirit’
utterly ‘from me’ (Psa 51:11, 119:8). Or, perhaps God withholds what
thou wouldest have, that it may be the more prized by thee when it
comes: ‘Hope deferred maketh the heart sick, but when the desire
cometh, it is a tree of life’ (Prov 13:12).

6. Lastly, but dost thou think that thy more grace will exempt thee
from temptations? Alas! the more grace, as was hinted, the greater
trials. Thou must be, for all that, like the ship of which thou
readest, sometimes high, sometimes low; sometimes steady, sometimes
staggering; sometimes in, and sometimes even at the end of thy very
wits. For ‘so he brings us to our desired haven’ (Psa 107:23-30). Yet
grace is the gold and preciousness of the righteous man: yea, and
herein appears the uprightness of his soul, in that though all these
things attend the grace of God in him, yet he chooseth grace here above
all, for that it makes him the more like God and his Christ, and for
that it seasons his heart best to his own content; and also for that it
capacitates him to glorify God in the world.

[THE CONCLUSION.]


Is it so? Is this the sum of all, namely, That ‘the fear of the wicked
it shall come upon him,’ and that ‘the desire of the righteous shall be
granted?’ Then this shows us what is determined concerning both.
Concerning the wicked, that all his hopes shall not bring him to
heaven; and concerning the righteous, that all his fears shall not
bring him to hell. But what a sad thing is it for one to be a wicked
man! Nothing can help him, his wickedness is too strong for him: ‘His
own iniquities shall take the wicked himself, and he shall be holden
with the cords of his sins’ (Prov 5:22). He may twist and twine, and
seek to work himself from under the sentence passed upon him; but all
will do him no pleasure: ‘the wicked is driven away in his wickedness.
But the righteous hath hope in his death’ (Prov 14:32). Loth he is to
be righteous now; and as loth he will be to be found in his sins at the
dreadful day of doom. But so it must be: ‘Upon the wicked God shall
rain snares, fire, and brimstone, and a horrible’ burning ‘tempest:
this shall be the portion of their cup’ (Psa 11:6).

‘Woe unto the wicked’ therefore: ‘it shall be ill with him, for the
reward of his hands shall be given him’ (Isa 3:10). The just God will
recompense both the righteous and the wicked, even according to their
works. And yet for all this the wicked will not hear! When I read God’s
Word, and see how the wicked follow their sins, yea, dance in the ways
of their own destruction, it is astonishing to me. Their actions
declare them, though not Atheists in principle, yet such in
practice.[21] What do all their acts declare, but this, that they
either know not God, or fear not what he can do unto them? But, O! how
will they change their note, when they see what will become of them!
How wan will they look! Yea, the hair of their heads will stand on end
for fear; for their fear is their portion; nor can their fears, nor
their prayers, nor their entreaties, nor their wishes, nor their
repentings, help them in this day. And thus have I showed you what are
the ‘desires of the righteous,’ and that the ‘fear of the wicked shall
come upon him, but the desire of the righteous shall be granted.’

FOOTNOTES:


[1] How blessed are those whose light shines so clearly as to be known
and read of all men. A brand plucked from the burning bears the marks
of fire, but is not consuming.—Ed.

[2] ‘A very Abraham,’ or an Abraham cove. Cant terms formerly applied
to poor silly half-naked men, or to sturdy beggars. Thus the fraternity
of Vacabondes, 1575, describes them:—‘An Abraham man is he that walketh
bare-armed or bare-legged, and fayneth hymselfe mad, and caryeth a
packe of wool, or a stycke with baken on it, or suche lyke toy, and
nameth poore Tom.’ Shakespeare alludes to them under the name of Bedlam
Beggars.—Ed.

[3] To possess with or of; to cause to possess or to be possessed with—

    ‘At the port (Lord) he give her to thy hand,
    And by the way possesse thee what she is.’
            Troylus and Cressida, act 4, s. 4.

    __________ ‘thou hast given me to possess
    Life in myself for ever.’
            Milton’s Paradise Lost, book iii, 243.

[4] Establishes our opinions, or fixes them in us. ‘Our young men being
principled by these new philosophers.’—Cudworth.

   ‘A Parliament so principled will sink
    All ancient schools of empire in disgrace.’
            Dr. Young.—Ed.

[5] Where is the man, except he be a willful perverter of Divine truth,
who can charge the doctrines of grace with licentiousness? All hope of
election or predestination arises from conformity to the image of
Christ. Vain is hope except it is founded upon redemption from the
curse, to walk in newness and holiness of life; equally vain is a hope
founded on the wicked assumption of man to the power of forgiveness of
sin.—Ed.

[6] This is admirably illustrated by the Interpreter in the Pilgrim’s
Progress. He shows Christian a fire burning against the wall, and one
standing by it, always casting much water upon it to quench it, yet did
the fire burn higher and hotter. Christian wonders until he is taken
behind the wall, and sees Christ secretly pouring the oil of grace into
the fire. Before Bunyan had been behind the wall, he was scared by the
father of lies, who suggested to him—‘You are very hot for mercy, but I
will cool you, though I be seven years in chilling your heart.’ Grace
Abounding, No. 118.—Ed.

[7] As we escape a thousand bodily dangers unseen and unknown to us in
time, so, doubtless, acts of grace pass through the soul without our
being sensible of them, although they may be the means of saving us
from severe tribulations. How wondrous will be the review of our lives
when we shall see face to face, and know all things.—Ed.

[8] However disgusting the appearance of a toad may be, this is not the
first time that Bunyan considered sin as rendering its slave more
loathsome even than a toad. ‘Now I blessed,’ said he, ‘the condition of
the dog and the toad, and counted the state of everything that God had
made far better than this state of mine.’ Grace Abounding, No. 104.—Ed.

[9] ‘This inward conflict between opposing principles constitutes the
very distinction between the regenerate and the unregenerate, and forms
part of the recorded experience of the most advanced, and elevated, and
spiritually-minded believers. Freedom from this conflict is not to be
expected here by any child of God.’—Dr. Wardlaw.

[10] This is one of the very few instances, if not the only one, in
which Bunyan’s attachment to believers’ baptism appears, except when
writing expressly upon the subject. Of all men, he was the most eminent
for non-sectarian feelings, arising from his soul being so baptized
into Christ as to leave no room for controversy upon ceremonial
observances. I feel bound to confirm the truth of his observation, for
if ever I enjoyed a heaven upon earth, it was on the Lord’s day
morning, when, publicly professing my faith in the Redeemer, I was
solemnly baptized. Nor have I ever witnessed this ceremony since
without the strongest emotions of love, and joy, and hope.—Ed.

[11] Church fellowship, rightly managed, abounds with blessings, when
the bishops or elders and the people are united in gospel bonds to
promote each other’s peace and holy enjoyments—their great happiness
being to extend the benign influence of the Redeemer’s kingdom. Let
Watchful be the porter; Discretion admit the members; Prudence take the
oversight; Piety conduct the worship; and Charity endear the members to
each other, and it is a house ‘beautiful.’ ‘Christians are like the
several flowers in a garden; they have upon each of them the dew of
heaven, which, being shaken, they let fall at each other’s roots, and
are jointly nourished and nourishers of each other.’ Bunyan’s Pilgrim
and Christian Behaviour.—Ed.

[12] Blessed be God the sword is for the present sheathed. Marvellous
was the indomitable courage of the martyrs under papacy, and, in a
later day, of the Scottish Covenanters. They saw their friends and
ministers tortured and murdered—the pain of the boots must have been
inconceivable—the bones of their legs were crushed between pieces of
iron, and, even when death had released the victim, savage barbarity
was practised upon his mutilated remains; the head and hands were cut
off and exhibited upon a pike, the hands fixed as in the attitude of
prayer, to mock the holiest duty. Can we wonder that lambs became
lions, overthrew the horrid enemy, and drove out State Episcopacy for
ever?—Ed.

[13] The noise made by animals of the stag or hart species is called,
by Goldsmith, bellowing. It strikes the ear as something beneath the
dignity of a hart to bray like an ass. Bunyan found the word in the
margin of Psalm 42:1, ‘The hart panteth.’ Heb. ‘Brayeth, after the
water brooks.’—Ed.

[14] Saffron was formerly cultivated near Bunyan’s residence, but,
although sold at a very high price, it scarcely paid for its expense.
In the flowering season, it was needful to gather the flowers every
morning as they came to perfection.—Ed.

[15] The Israelites entered the wilderness fourteen hundred and
ninety-one years before Christ. The prophecy of Jeremiah was delivered
six hundred and twenty-nine years before Christ. This remembrance was
eight hundred and sixty-two years after that memorable event. With God
there can be no forgetfulness; a thousand years in his sight are but as
yesterday.—Ed.

[16] How striking the contrast, but yet how true! A whip, whose cords
were made of the flames of hell, could no more arouse a sinner dead in
trespass and sins than a crown of glory could allure him. With all the
dread realities of the world to come pressed upon the conscience by a
faithful minister, still, alas! how many maintain their downward
course. The duty is ours to prophesy upon the dry bones. God and his
gracious Spirit alone can raise them up to holy, happy enjoyments.—Ed.

[17] This language is as expressive and original as it is like Bunyan.
Death takes the sinner by the throat, and ‘hands him down stairs to the
grave.’ The indulgence in any sinful propensity has this downward,
deathly tendency. Every lust, whether for riches or honours, for
gambling, wine, or women, leads the deluded wretched votary step by
step to the chambers of death. There is no hope in the dread prospect;
trouble and anguish possess the spirit. Hast thou escaped, O my soul,
from the net of the infernal fowler? Never forget that it is as a brand
snatched from the burning. O to grace how great a debtor.—Ed.

[18] It is not usual to call the rich young man a hypocrite. To outward
appearance he was in earnest. Negatively, he had kept the commandments.
Now he is required to perform positive duties, and to live by faith.
Here the mask falls off, and he concludes that eternal life is not
worth the sacrifice.—Ed.

[19] We have here an additional section to the Grace Abounding to the
Chief of Sinners. The result of long experience convinced him that if
he possessed a spark of grace which impelled him to groan after God,
all the powers of earth and hell could not destroy him.—Ed.

[20] As it is in temporal things, so it is in spiritual. If new
discoveries of Divine love lead to want of watchfulness, trial and
sorrow must ensue. About sixty years ago a next door neighbour, a
hatter, gained a prize in the lottery of ten thousand pounds—he became
intoxicated with his wealth, moved to the fashionable end of London,
went into a large way of business, dissipated his fortune, and died in
a workhouse! Christian, if you have unexpected enjoyments, be watchful;
it is to fit you for trials.—Ed.

[21] This is one of the most decisive proofs of the awfully degraded
state of human nature. Men believe, or pretend to believe, that this
life is but a span in companions with eternity—that there is a heaven
to reward the righteous and a hell to receive the unconverted sinner;
and yet make no personal inquiry at the holy oracles of God whether
they have been born again to newness of life, or whether they remain in
their sins. The great mass of mankind prefer paying their pence to a
priest to mislead them to destruction, than to trouble themselves with
God’s holy Word. O for the outpouring of the Holy Spirit, that men may
be released from such bondage and slavery, and enter upon the happy
glorious liberty of the sons of God.—Ed.





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