B 49512 5 DUPL Categ 1 gote 2 Diaz.**. a Tappan Presbyterian Association LIBRARY. Presented by HON. D. BETHUNE DUFFIELD. From Library of Rev. Geo. Duffield, D.D. F DEO REIPUBLICÆ ET AMICIS, TAMILA CADOURITES 内 ​Gronze Duffield A. M In tali nunquam lassat venatio sylva. A.D.1884. : i ļ ``````````````` ¡ 1 t 1 L BT 77 -B942 1841 To pa ng matanda ay pagea A s k j pa manga 1 M a ja kama mak DOCTRINAL DISCOURSES. S pada komadi va man BUNYAN'S MAN AN Alan Pardon me mettendorfum / Jemen, Amen gezondly, but anna, plan, kallimadan serta la tapa mga alagang ang pamagata Man, sagt Mata Pelaja valgt detta skapade, zonde Klemm, apvallen. AllNI mga mama, ma BEST RES Jigan 208 138 DOCTRINAL AUTHOR OF DISCOURSES. JOHN BUNYAN, THE PILGRIM'S PROGRESS," 66 BY LONDON: K THOMAS WARD AND CO. PATERNOSTER ROW. 66 HOLY WAR," ETC. 1841- $3 My 172/ CONTENTS. JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS CHRIST A COMPLETE SAVIOUR SOME GOSPEL TRUTHS OPENED VINDICATION OF GOSPEL TRUTHS OPENED LIGHT FOR THEM THAT SIT IN DARKNESS INSTRUCTION FOR THE IGNORANT - THE DOCTRINE OF LAW and Grace CONFESSION OF FAITH AND REASON OF PRACTICE SAVED BY Grace DEFENCE OF THE DOCTRINE OF JUSTIFICATION - K 1 REPROBATION ASSERTED THE WATER of Life THE GREATNESS OF THE SOUL - THE WORK OF JESUS CHRIST AS AN ADVOCATE MR. BUNYAN'S LAST SERMON RESURRECTION AND JUDGMENT 1 } 1 1 1 1 I I J ↑ I I · 1 1 I J 4 1 1 I 1 I 1 1 I 1 4 I I I I · I 1 1 + 1 • I 1 ·t I | f 1 I + 1 1 1 I 1 1 1 • * I I 1 I J 1 1 1 1 J f 1 1 I I I 1 - - PAGE 7 37 71 113 149 193 209 285 309 335 383 405 425 467 511 517 1 ļ DOCTRINAL DISCOURSES. JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; NO WAY TO HEAVEN BUT BY JESUS CHRIST. OR, USTIFICATION is to be diversely taken in the scrip- ture. 1. Sometimes it is taken for the justification of persons. 2. Sometimes for the justification of actions. 3. And sometimes for the justification of the person and action too. It is taken for the justification of persons, and that, (1.) As to justification with God; or, (2.) As to justification with men. As to justification with God—that is, when a man stands clear, quit, free, or in a saved con- dition before him in the approbation of his holy 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 Pet. ii. 5; Heb. xiii. 15; Rev. viii. 1-4. (2.) As by the doing of the act some transient law is fulfilled; as when Jehu executed judg- ment upon the house of Ahab-" Thou hast done well," said God to him, "in executing that "in executing that which is righteous in mine eyes, and hast done to the house of Ahab all that was in mine heart," 2 Kings, x. 30. Jeroboam, but "took no heed to walk in the law of the Lord God of Israel," chap. x. 29, 31. I might hence also shew you that a man may be justified even then when his action is con- demned; 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. 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, 1. As flowing from true faith; or, 2. Because the act done fulfils some transient the law," 1 John, iii. 4. law. 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 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. (1.) By a sinner, I mean one that has trans- gressed the law; for" sin is the transgression of (2.) By the curse of the law, I mean that sen- tence, judgment, or condemnation which the law pronounceth against the transgressor, Gal. iii. 10. (3.) By justifying righteousness, I mean that which stands in the doing and suffering of Christ when he was in the world, Rom. v. 19. (4.) 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. (5.) 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. (6.) 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. : î 8 DOCTRINAL DISCOURSES. +4423 Thus I have opened the terms of the pro- position. 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. shall therefore in few words clear the other four. I First, 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," Rom. v. 19; by his obedience to the law. 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. X. 4. The end, what is that? Why, the requirement or demand of the law. But what are they? Why, righteousness, perfect righte- ousness, Gal. iii. 10. Perfect righteousness, what to do? That the soul concerned might stand spotless in the sight of God, Rev. i. 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 obe- dience, that becomes to us sufficient for our justi- fication. Hence we are said to be made righteous by his obedience; yea, and to be washed, purged, and justified by his blood, Heb. ix. 14; Romans, v. 18, 19. Secondly, 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. And again; For him are ye in Christ Jesus, who is made unto us of God righteousness," Isa. xlv. 24, 25; 1 Cor. i. 30. (6 Mark, the righteousness is still "in him,” not"in us," even then when we are made par- takers 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. v. 21. The apostle, who was his craftsmaster as to this, was always "looking to Jesus," that he (6 might be found in him," (Phil. iii. 6—8,) know- ing that nowhere else could peace or safety be had. M And indeed this is one of the greatest mys- teries in the world—namely, that a righteousness that resides with a person in heaven should jus- tify me, a sinner, on earth. Fourthly, 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, iv. 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. ix. 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. viii. 2, 3; Gal. iii. 21; Heb. x. 1–12. Now if all these and their works as to our jus- tification 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 imputa- tion of that righteousness long ago performed by, and still residing with, the person of Jesus Christ. 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 them- selves. Secondly, That this can be done by no other righteousness than that long ago performed by, and residing with, the person of Jesus Christ. Let us, then, now enter into the consideration of the first of these-namely, That men are jus- tified from the curse of the law before God while sinners in themselves. This I shall manifest, 1. By touching upon the mysterious acts of our redemption. 2. By giving of you plain texts which discover it; and, 1. I shall shew you what that is; and, 2. How we were concerned therein. Thirdly, 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. That which I call, and that rightly, the mys- terious act of our redemption, is Christ's suffer- ings as a common, though a particular person and as a sinner, though always completely righteous. It is absolutely necessary that this be known That he suffered as a common person is true. of us; for if the understanding be muddy as to By common, I mean a public person, or one that this, it is impossible that such should be sound in presents the body of mankind in himself. This the faith; also in temptation, that man will be at a a multitude of scriptures bear witness to, espe- loss that looketh for a righteousness for justifica-cially that fifth chapter to the Romans, where by tion in himself, when it is to be found nowhere the apostle he is set before us as the head of all but in Jesus Christ. 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 3. By reasons drawn from the texts. For the first of these; to wit, the mysterious act of our redemption: and that I shall speak to under these two heads- DOCTRINAL DISCOURSES. 9 And himself did "no sin, nor had any guile found in his mouth," made this act more mysterious, 1 Pet. i. 19; ii. 22; iii. 18. That he died as a sinner is plain" He hath made him to be sin. the Lord laid upon him the iniquity of us all." Isaiah, liii. That, then, as to his own person he was completely sinless is also as truly mani- fest, 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. i. 23; ii. 7, 8; Job, xxviii. 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, v. 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. Secondly, And now I come to shew 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. 1. 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; Heb. ii. 16. "For verily he took not on him the nature of angels, but he took on him the seed of Abraham.' • 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 First, When Jesus Christ fulfilled the righteous- ness 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 like- ness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us," &c. 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." For there being a union between head and members, though things may be done by the head, and that for the mem- bers, the things are counted to the members, as if not done only by the head. The "righteous- ness 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) has set me free from the law of sin and death," Rom. viii. 1-3; 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, my flesh assumed by Christ; though im- possible to be done, 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.” Secondly, 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 Pet. iv. 1, 2. 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 suf- fered, for the exhortation is to believers, to "walk in newness of life;" and the argument is, be- cause 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," Gal. ii. 20. We then suffered, when Christ suffered; we then suffered in his flesh, and also our "old man was crucified with him, Rom. vi. 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. Thirdly, 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. vi. 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. 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. vii. 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. } 10 DOCTRINAL DISCOURSES. Fourthly, 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, toge- ther with my dead body shall they arise." And again; "After two days he will revive us, and in the third day we shall live in his sight," Isaiah, xxvi. 19; Hos. vi. 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 resur- rection 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. ii. 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. 64 Hence also the New Testament is full of this, saying, If ye be dead with Christ." "If ye be risen with Christ." And again; "He hath quickened us together with him," Col. ii. 20; iii. 1, and ii. 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 quick- ened 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 person- ally 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. Fifthly, 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 bene- fit 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 for- giveness of sins? For this stands clear to rea- son, 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. CC And this, I say, was done precedent to his re- surrection from the dead: "He hath quickened us together with him, having forgiven us all tres- passes." He could not be "quickened" till we were discharged;" because it was not for him- self, 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. ii. 13. Therefore both the "quickening" and "for- giveness" too, so far as we are in this text con- cerned, is to him, as we are considered in him or to him, with respect to us. Having forgiven you all trespasses. For neces- sity so required; because else how was it pos- sible 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 satisfac- tion. 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 arose from the dead; as his resurrection truly de- clared; for "he was delivered for our offences, and was raised again for our justification," Rom. iv. 25. This therefore is one of the privileges we re- ceive by the rising again of our Lord, for that we were in his flesh considered, yea, and in his death and suffering too. (6 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. vi. 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 also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ," Rom. vi. 11. Hence Christ says, "he is 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 quicken- ing 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. Hence they are said to "live," being being "quickened together with him." Also, as sure as at his resurrection they lived 66 (C 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 "fulness of the dispensation of time," daily "gathering to him." For this he hath purposed, wherefore none can disannul it-" In the fulness of the dispensation of time, to gather together in one all things in Christ, both which are in heaven and which are in earth; even in him," Ephes. i. 9, 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 with him," so we are said "to be made to sit to- gether in heavenly places in Christ Jesus," Eph. ii. 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 ; (6 • DOCTRINAL DISCOURSES. 11 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 pre- destinate, we are called, justified, and glorified; called, justified, glorified, all is done, already done, as thus considered in Christ, Rom. viii. 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, and of their other privi- leges 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. vi. 10; vii. 4; Col. ii. 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 fel- lowship of his sufferings, being made couform- able to his death," Phil. iii. 9-13. 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 so to walk even as he walked," 1 Cor. xv. 48; 1 John, ii. 6, 8. (C 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 be- cause else there had not been salvation for the elect. "Father, (saith he,) if it be possible, let this cup pass from me," Matt. xxvi. 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. Christ must needs have suffered; for without shedding of blood is no remission of sin, Luke, xxiv. 26; Acts, xvii. 3; Heb. ix. 22. 2. 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, 1. By giving of you plain texts that discover it, and that consequently prove our point. 2. And after that, by giving of you reasons drawn from the texts. For the first of these. 1. First. "Speak not in thine heart," (no, not in thine heart,) "after that the Lord thy God hath cast out thine enemies before thee, saying, For my righteousness do I possess the land:- not for thy righteousness, or for the uprightness of thine heart, dost thou go in to possess the 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. ix. 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 per- form. 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.' thou possess the land." Now if the righteous- ness of the people of God of old could not merit for them Canaan, which was but a type of hea ven, how can the righteousness of the world now obtain heaven itself? I say again, If goodly 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. Secondly, "Remember me, O my God, for this; and wipe not out my good deeds that I have done," Neh. xiii. 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 multitude of his mercy," ver. 22. 66 God blots out no good but for the sake of sin; 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 siu. Now, I say, if a good man's works are in danger of being overthrown because there is in them a ✓ 12 DOCTRINAL DISCOURSES. tang [portion] 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 sanc- tified man are blameworthy, how shall the works of a bad man set him clear in the eyes of Divine justice ? Thirdly, "But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we do all fade away as a leaf; and our ini- quities, like the wind, have taken us away," Isa. lxiv. 6. In these words we have a relation both of per- sons 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." >> 66 3. Again; the things here attending this people are their good things, put down under this large character, "Righteousnesses, all our righte- ousnesses. These expressions therefore com- prehend all their religious duties, both before and after faith too. But what are all these righte- ousnesses? Why 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 righte- ousnesses, 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 men must therefore be justified from the curse in the sight of God while sinners in themselves, or not at all." Fourthly, "There is not a just man upon the earth, that doth good, and sinneth not," Eccles. vii. 20; 1 Kings, viii. 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 doth good, and sinneth not. Now, if no good man, if no good man upon earth doth good, and sin- neth 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, (Matt. vii. 16,) 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"? Fifthly, Hearken to me, ye stout-hearted, that are far from righteousness: I bring near my righteousness," &c., Isaiah, xlvi. 12, 13. 1. This call is general, and so proves, what- ever men think of themselves, that in the judg- ment 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, there- fore, it is manifest that "men must be justified from the curse of the law in the sight of God while sinners in themselves." Sixthly, "Come unto me, all ye that labour and are heavy laden, and I will give you rest," Matt. xi. 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," Psalm xxxviii. 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. 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 ad- here 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." Seventhly," 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 unpro- fitable; there is none that doth good, no, not one," Rom. iii. 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. How then 2. Because they understand not. should they do good? for a man must know before he does, else how should he divert himself to do? 3. Because they want a heart, they seek not after God according to the way of his own ap- pointment. 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 DOCTRINAL DISCOURSES. 13 ( * minds and consciences are defiled; how then can sweet and good proceed from thence? ver. 13; Matt. xxiii. 27; Tit. i. 15; Isaiah, xliv. 12 ; Jer xvii. 9. 2. Their throat is filled with this stink; all their vocal duties therefore smell thereof. 3. Their mouth is full of cursing and bitter- ness; 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; there- fore whatever comes from them must be pol- luted. 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, Rom. iii. 11-14. 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," ver. 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," ver. 16. Take “ 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 they have not known," (ver. 19;) that is far above out of their sight. Wherefore the labour of these foolish ones will weary every one of them, because "they know not the way that goes to the city." 4. "There is no fear of God before their eyes," ver. 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 whatsoever things the law saith, it saith it to them that are under the law, that every mouth may be stopped, and all the world become guilty before God," ver. 19. *C Thus you see that Paul here proves by fifteen reasons that none are, nor can be, righteous be- fore God by works that they can do; therefore men must be justified from the curse in the sight of God while sinners in themselves." Eighthly, "But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets," &c., ver. 21. This text utterly excludes the law,-what law? the law of works, the moral law, ver. 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. iii. 9. Now, if the law, as to a justifying righteous- ness, 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 righteous- ness 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 be- stowing, a righteousness that God also gives unto, and puts upon, all them that believe, (ver. 22,) a righteousness that stands in the works of Christ, and that is imputed both by the grace and justice of God, Rom. iii. 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? Ninthly, "What shall we say, then, that Abra- ham our father, as pertaining to the flesh, hath found ?" Now the apostle is at the root of the matter; for Abraham is counted the father of the faith- ful; 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. ix. 32,-that is, how he found justifying righteousness; for it was that which Israel sought, and attained not unto, chap. xi. 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." +6 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. 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 may 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. iii. 4-6. And it is proper to call the righteousness of the law the work of the flesh, (2 Cor. iii. 8,) be- cause 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 ministra- tion, whose glorious name it bears. say, it is proper to call the works of the law the works of the flesh, (James, iii. 10,) because they are done by that selfsame nature in and out of which comes all those things that are more grossly so called, Gal. v. 19, 20,―to wit, from the corrupt fountain of fallen man's polluted nature. This, saith he, 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 14 DOCTRINAL DISCOURSES. it was counted to him for righteousness," see Rom. iv. 2—11. 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 witual, 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, Tenthly, "Now to him that worketh is the reward not reckoned of grace, but of debt," Rom. iv. 4. These words do not only back what went be- fore, as to the rejection of the law for righteous- ness 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 there- from. First, 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. Secondly, 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. iii. 24-26; Eph. ii. 8—13. 2. By this we should make ourselves the sa- viours, and jostle Christ quite out of doors, Gal. | v. 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. iii. 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, First, 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. viii. 17,-himself, I say, must needs be our purchase. Secondly, 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 dispose, &c. Therefore, for these reasons, were there suffi- ciency in our personal works to justify us, it would be even inconsistent with the being of God to suffer it. 66 So, then, men are justified from the curse in the sight of God while sinners in themselves." Eleventhly," But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness," Rom. iv. 5. These words shew 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 righteous- ness which justifieth. First, 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. Secondly, As it respecteth the instrument that receiveth it, that faith, as in the point of justify- ing 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. iii. 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." 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., Romans, x. 5, 10. OBJECT.-But faith is counted for righteous- ness. 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, (John, iii. 33,) and giveth all the glory to God; and therefore it is a righteous act: but Christ himself he is the "Righteousness that justifieth," Rom. iv. 20. : Besides, faith is a relative, and hath its relation as such its relation is the righteousness that justifieth, which is therefore called the righteous- ness of faith, or that with which faith hath to do, Romans, x. 6. Separate these two, and justifica- tion 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, vi. 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, x. 29, 31, 33; or, rather, sees it there as sufficient for me to stand just thereby in the sight of Eter- nai Justice: "For him hath God set forth to be a propitiation through faith (belief) in his blood, with intent to justify him that believeth in Jesus," Rom. iii. 25, 26. Twelfthly, Even as David also describeth the blessedness of the man to whom God im- puteth righteousness without works," Rom. iv. 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 S DOCTRINAL DISCOURSES. 15 faith, yet faith is imputed to men; nay, they are not really and personally sin, nor really and per- sonally 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 un- godly? 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 im- puteth 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 is the man whose iniqui- ties are forgiven, and whose sin is covered," ver. 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 right- ecusness; but the way of justification must be through perfect righteousness, therefore by an- other than our own, "Blessed is the man to whom the Lord will not impute sin," ver. S. 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, Romans, ix. 15, 18. But his will, not ours, must rule here; therefore his righteousness, and his only. 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. Secondly, By the New. First, By the Old. "And unto Adam also and to his wife did the Lord God make coats of skins, and clothed them," Gen. iii. 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 for- bidden fruit, and so break the command of God," ver. 7 to 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 21st verse is a mystical interpretation: "The Lord God made them coats of skins, and clothed them," ver. 21. Hence observe, First, 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. Secondly, 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 righteous- ness brought in thereby-" By whose stripes we are healed," Isa. liii. Thirdly, This is further manifest; for the coats, God made them; and for the persons, God clothed them therewith; to shew that as the righteousness by which we must stand just be- fore 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. i. 30. But, I say, if you would see their antecedent qualifications, you find them under two heads First, Rebellion. Second, Hypocrisy. Rebellion, in breaking God's command; hy- pocrisy, in seeking how to hide their faults from God. Expound this by gospel language, and then it shews "that men are justified from the curse in the sight of God while sinners in them- selves. "> Secondly, "The Lord had respect to Abel and to his offering," Gen. iv. 4. By these words we find the person first ac- cepted, "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, Matt. xxiii. 16-21; so the person, the condition of the person, is that which makes the offering either pleasing or despising. 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. xi. 4. Righteous before he offered his gift, as his sacrifice testified; for God accepted of it. 13 By faith he offered. Wherefore faith was pre- cedent, 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 wit- ness 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. iii. 15; Gal. iv. 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;" 16 DOCTRINAL DISCOURSES. for Cain's person was not first accepted through the righteousness of faith going before, although he seemed foremost as to personal acts of right- eousness, Gen. iv. 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, chap. iii. 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, Gal. iv. 4; 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. 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. T Thirdly, " And the Lord said unto her-The elder shall serve the younger," Gen. xxv. 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. ix. 10 12. But none are re- ceived into eternal mercy but such as are just before the Lord by a righteousness that is com- plete; 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." men, Romans, iii. 9. 'Thy father was an Am- morite, and thy mother an Hittite.” (2.) Their condition, that is shewed 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. Again, as to their practice— | ANSW. Though they had nought but sin, yet he had love and righteousness. He had, 1. Love to pity them; 2. Righteousness to cover them : "Now when I passed by thee, and looked upon thee, behold, thy time was the time of love," Ezek. xvi. 8. What follows? 1. "I spread my skirt over thee;" and, 2, "Covered thy naked- ness;" 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 justi- fied;) yea, I thoroughly washed away thy blood from thee, and anointed thee with oil." ver. 9. Sanctification, then, is consequential, justifica- tion goes before-the Holy Ghost by this scrip- ture setteth forth to the life free grace to the sons I of men while they themselves are sinners. say, while they are unwashed, unswaddled, un- salted, 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 unsearch- able; 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 where- with 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." 66 Fourthly, The same may be said concerning Solomon, whom the Lord loved with special love as soon as born into the world, (2 Sam. xii. 24, 25,) 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." Was this love of God extended to him because of his personal virtues? No, verily; for he was yet an infant. He was justified then in the sight of God from the curse by another than his own. righteousness. Fifthly, "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," blood, Live," | Ezek. xvi. 6. The state of this people you have in the former verses described, both as to their rise and practice in the world, ver. 1-5. (1.) As to their rise. Their original was the same with Canaan, the men of God's curse, Gen. ix. 25. Thy birth and thy nativity is of the land of Canaan; the same with other carnal 1. They polluted themselves in their own blood. 2. They so continued till God passed by-" And when I passed by thee, I 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; pol- luted, luted, 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." QUEST.-But how could a holy God say, Live, to such a sinful people? Sixthly, "Now Joshua was clothed with filthy garments and stood before the angel," Zech. iii. 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 > DOCTRINAL DISCOURSES. 17 standing at his right hand to resist him," ver. 1. The same posture as Judas stood in when he was to be condemned-"Set thou (saith David) a wicked man over him, and let Satan stand at his right hand," Ps. cix. 6—8. Thus there- fore 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, Isaiah, liii. 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, Satan; even the Lord that hath chosen Jerusalem, rebuke thee," Zech. iii. 2. Thus Christ saveth from present condemnation those that be still in their sin and blood, 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." 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 to those that stood before him saying, Take away the filthy garments from him. And And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment," ver. 3, 4. But to pass 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 go 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, v. 18, 19. The present state of this man is sufficiently declared in these particulars- K 1. He was possessed with a devil; with devils, with many; with a whole legion, which some say is six thousand, or thereabouts. 2. These devils had so the mastery of him as to drive him from place to place into the wilder- ness among the mountains, and so to dwell in the tombs among the dead, Luke, viii. 3. He was out of his wits; he would cut his flesh, break his chains, nay, CC no man could tame him," Mark, v. 7. 4. When he saw Jesus, the devil in him, as being lord and governor there, cried out against the Lord Jesus. In all this what qualification shews 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 shew 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;" 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- be the fruit of electing love-"I will have com- passion on whom I will have compassion," which blesseth us with the mercy of a justifying right- eousness; and all this, as by this is manifest, without the least precedent qualification of ours. Secondly, "And when they had nothing to pay, he frankly forgave them both," Luke, vii. 42. The occasion of these words was, for that the Pharisee murmured against the woman that washed Jesus' feet, because "she was a sinner, (ver. 37;) for so said the Pharisee, and so saith the Holy Ghost; 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," ver. 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. 23 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 right- eousness; therefore that righteousness must be another's; for in the very act of mercy they are found sinners. They had nothing but debt, no- thing but sin, nothing to pay: "Then they were justified freely by grace, through that redemp- tion that is in Jesus Christ." So, then, men are justified from the curse in the sight of God while sinners in themselves." Thirdly, "And when he saw their faith, he said unto the man, Thy sins are forgiven thee," Luke, v. 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 con- dition 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 doc- trine 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," Isaiah, lxv. They came for one thing, B 18 DOCTRINAL DISCOURSES. 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. xi. 6; therefore "men are justified from the curse in the sight of God while sinners in themselves." 66 Fourthly, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son," Luke, xv. 21. What this man was, is sufficiently declared in ver. 13, &c. As first, a riotous spender of all- of time, talent, body, and soul. 2. He added to this his rebellion great con- tempt of his father's house-he joined himself to a stranger, and became an associate with swine, ver. 15, 17. At last, indeed, he came to himself. But then But then observe, 1, He sought not justification by per- sonal 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," ver. 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, "C Bring forth the best robe," the justifying righteousness," and put it upon him; and put a ring on his hand, and shoes on his feet," ver. 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." Fifthly, "For the Son of man is come to seek and to save that which was lost," Luke, xix. 10. The occasion of these words was, for that the Pharisees murmured because "Jesus was gone to be a 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;" which being opened by ver. 9, is as much as to say, I am come to be thy salvation. Now this being be- lieved 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 four- fold." This being thus, Christ doubleth his com- fort, 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. x. 20; and, as in the case of 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 evi- dent he received this as he was a sinner; from which faith flowed his following words and works as a consequence. Sixthly," Jesus saith unto him, Verily I say unto thee, This day shalt thou be with me in paradise," Luke, xxiii. 43. This was spoken to the thief upon the cross, who had lived in wickedness all his days; nei- ther 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 conver- sion; yet by Matthew's relating the whole tra- gedy, we find him at first as bad as the other, Matt. xxvii. 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 media- tion 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 righte- ousness. 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." Seventhly, "Lord, what wilt thou have me to do?" Acts, ix. 6. What wilt thou have me to do? Ignorance is here set forth to the full. He 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. i. 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 justi- fication 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 seek- ing for life by doing the law, when life is to be had by nought but believing in Jesus Christ. Eighthly," Believe in the Lord Jesus Christ, and thou shalt be saved," Acts, xvi. 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 jailor; but at midnight, while Paul and his companion sang praises to God, the founda- tions of the prison shook, and every man's bands were loosed. Now the jailor being awakened by the noise of this shaking, and supposing he DOCTRINAL DISCOURSES. 19 had lost his prisoners, drew his sword, with in- tent 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 trem- bling, 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 jailor. 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. 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 salva- tion 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 righte- ousness 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." 66 I should now come to the second conclusion viz., that this can be done by no other righteous- ness than that long ago performed by, and re- maining 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. First, 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," Ro- mans, iii. 23; xi. 32; Gal. iii. 22. Now hav- ing sinned, they are in body and soul defiled, and become an unclean thing. Wherefore, what- ever they touch with an intent to work out righteousness thereby, they defile that also. 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, Tit. i. 15; Lev. xv. 11; Isa. lxiv. 6. 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. xxiii. 27; Rom. iii. 13. The world in general is divided into two sorts of sinners- 1. The open profane. 2. 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. First, for a hypocrite; because that notwith- standing 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,' full of dead men's bones," Prov. xxx. 12; Matt. xxiii. 27-30; Luke, xi. 24; xvi. 15. Such is the root from whence flows all their righteous- ness. 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, adul- terers, or even like this Publican," chap. xviii. 11, 12. Ay, but still God judgeth him for a hypocrite. Secondly, 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 di- rect opposition to grace by Jesus Christ, Phil. iii. 7, 8; Acts, xxii. 3, 4; xxvi. 4; 1 Tim. i. 14, 15. Behold, then, the evil that is in a man's own righteousness! 1. It curseth and condemneth the righteous- ness of Christ. 2. It blindeth the man from seeing his misery. 3. It hardeneth his heart against his own salvation. Thirdly, But again, God judgeth such for those that condemn him of foolishness-"The preach- ing of the cross," that is, Christ crucified, "is to them that perish foolishness," 1 Cor. i. 18, 23. What! saith the merit-monger, (mine ears have heard all this,) 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, Isa. viii. 14; because they have condemned the Just, that they might justify their own filthy righteousness. But, I say, if all have sinned, if all are defiled, if the best of a man's righteousness be but mad- ness, blasphemy, injury; if for their righteous- ness 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. ii. 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 wicked- ness, 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. iii. 7; xxiii. No marvel, then, if John in his ministry gives the first re- buke 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. B 2 20 DOCTRINAL DISCOURSES. The second reason. Secondly, 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 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, 1 Pet. ii. 5; Rev. vii. 14-16; Heb. xiii. 8. 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 ser- vice also, would else be rejected of the heavenly Majesty. 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. 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," Gal. iii. 10; James, ii. 9, 10. "Tribulation therefore, and anguish, upon every soul of man that doth evil, of the Jew first, and also of the Gentile," Rom. ii. 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, John, iii. 18. 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 righteous- ness of a sinner, of one whom the law hath con- demned already. "The law is spiritual, but thou art carnal, sold under sin," Rom. vii. 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 impedi- ment 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, xii. 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 con- tinually," Gen. vi. 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. xvii. 9. What thoughts, words, or actions can be clean, suffi- ciently to answer a perfect law, that flows from this original; it is impossible. "Men must there- fore 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. First, Because the law under which he at pre- sent stands, holds him under the dominion of sin; for sin by the law hath dominion over all that are under the law, Rom. vi. 14. Dominion, I say, both as to guilt and filth. Guilt hath do- minion 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. iii. 2; iv. 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. viii. 3. And hence it is again that it is called a void of words, Heb. xii. 14; for as words that are barely such are void of spirit and quick- ening life, so are the impositions of the law of works. Thus far, therefore, the man remains a sinner. But, Secondly, The law is so far from giving life or strength to do it, that it doth quite the contrary. For, 1. It weakeneth, it discourageth, and dis- hearteneth the sinner, especially when it shews 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; yea, so terrible was the sight, that Moses said, "I exceedingly fear and quake,” Exod. xx. 18, 19; Heb. xii. 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 done, and live?" Deut. iv. 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, Exod. xx. 19; Deut. v. 25-27; xviii. 15, 19. 2. It doth not only thus discourage, but abun- dantly increaseth every sin. (1.) 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. iv. 15; vii. 5. (2.) Sin takes an occasion to live by the law : "When the commandment came, sin revived; for without the law, sin is dead," Rom. vii. 8, 9. (3.) Sin takes an occasion to multiply by the law: "The law entered, that the offence might abound," Rom. v. 20. (4.) "And the strength of sin is the law," 1 Cor. xv. 56. CC (5.) "Sin by the commandment is become" outrageous, exceeding sinful," Rom. vii. 7, 8. "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 is dead." : 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 imposi- tion is rejected and rebelled against. Strike a MAAN PANJ DOCTRINAL DISCOURSES. 21 : steel against a flint, and the fire flies about you; strike the law against a carnal heart, and sin ap- pears, sin multiplies, sin rageth, sin is strength- ened. And hence ariseth all these doubts, mur- murings, 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, op- poseth blasphemously; it giveth way to despair; and then, to conclude, there is no hope for here- after; 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, Thirdly, 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 (2 Cor. vii. 10) that endeth in death, as Cain's and Judas's did, even such a repentance as must be repented of either here or in hell-fire. Fourthly, As it giveth none, so it accepteth none of them that are under the law, Gal. v. 9. 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, Gen. iv. 9-11; Matt. xxvii. 3. 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. Fifthly, By the law, God will shew no mercy; for, "I will be merciful to their unrighteousness, is the tenour of another covenant, Heb. viii. 9, 10, &c. But by the law I regard them not, saith the Lord. For, Sixthly, 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, con- trary to the covenant of grace, they may hope to go to heaven. 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. 1 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, saith the Lord, have spoken it; I will do it," Ezek. xxii. 14. Oh, it cannot be! "These must go away into everlasting punishment," Matt. xxv. 46. So, then, men must stand just from the curse in the sight of God while sinners in themselves," or not at all. OBJECT.-But the apostle saith, "That the doers of the law shall be justified," Rom. ii. 13, 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. 66 ANSW.-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. ii. 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 assert- ing 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 be- fore 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 pro- nouncing 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 shew 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, Rom. iii. 10, 11; therefore none by it can stand just before God. 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 afore was shewed- "He is the end of the law," or, hath perfectly finished it, "for righteousness to every one that believeth," Rom. x. 3, 4. But a little to travel with this objection: no man can keep the morai 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 dispropor- : pampada da Mat 22 DOCTRINAL DISCOURSES. tion 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 outvie, 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, Daniel, ix. 26; Isa. liii. 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 im- possible-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 perfec- tion from the love and mercy of God: "Whoso- ever of you are justified by the law are fallen from grace," Gal. v. 4, 5. He speaks not this to them that are doing, but to such as think they have done it, and shews 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, with her son; for he shall not be heir with the son of the promise," Gal. iv. 30. But to pass this objection. Before I come to the next reason, I shall yet for the further clear- ing of this urge these scriptures more. The first is that in Gal. iii. 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 com- mandments, 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 answer- ing the exactness of them, and therefore dies for his imperfections, Rom. ii. 17. The second scripture is that of the 11th verse of the same chapter," But that no man is justi- fied 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 shew 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. i. 17; Heb. x. 38. 2. To shew that the way to have relief and succour under temptation is then to live by faith: "Now the just shall live by faith." 3. But in this of the Galatians it is urged to shew that how holy and just soever men be in themselves, yet as such they are dead, and con- demned 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 consi- dered 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. iii. 4. 2. As he stands in the sight of God; so, with- out 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, 1. 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. Again, 2. 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, 1. 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.' 2. Were it granted that you kept the law, and that no man on earth could accuse you; were you DOCTRINAL DISCOURSES. 23 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? Be- cause when we have done our best, and are ap- plauded 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, iv. 18. There is then a just man that perisheth in his righteousness, if he want the faith of Christ, Job, xv. 15; for 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. 66 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. ii. 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. ii. 17-19. How far these attained we find by that of the Pharisee-1 pray, I fast, I give tithes of all; and by the young man in the gospel-" All these have I kept from my youth up," Luke, xviii. 11, 12; and by that of Paul-"Touching the righteousness which is in the law, blameless," Phil. iii. This was the Jew by nature, to do and trust in this. Now these attaining after- wards the sound knowledge of sin, the depraved- ness of nature, and the exactions of the law, fled from the command of the law to the Lord Jesus for life. We know it; 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 justi- fied from the curse in the sight of God while sinful in themselves." The third reason. Thirdly, 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. vii. 10. to It is true, before man had sinned, it was or- dained 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 wit, to condemn all flesh, Gal. iii. 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, Rom. iv. 14; but make the law a justifier, and faith is made void, and the promise is made of none effect; and the ever- lasting 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 con- sent to his holy will, especially when in the room of this of works there is established a better co- venant, and that upon better promises. The Lord hath rejected the law, for the weak- ness and unprofitableness thereof; for finding fault with them of the law, "The days come, saith the Lord, that I will make a new covenant with the house of Israel," &c., Heb. viii. 7, 8. Give God leave to find fault with us, and to con- demn 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. 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 hap- piness 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, Exodus, xx. 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, ix. 28, 29. And Saul rejected Christ even of zeal towards God, Acts, xxii. 3. What zeal? Zeal towards God according to the law, which afterwards he left and rejected, be- cause he had found out a better way, Gal. ii. 20. The life that he once lived, it was by the law, but afterwards, saith he, the life that I now live it is by faith, by the faith of Jesus Christ. 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 gra- cious 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, i. 17. Wherefore, whatever of God thou findest in the law, yet seeing grace and mercy is not there, let neither the name of God 24 DOCTRINAL DISCOURSES. nor that majesty that thou findest of him in the law prevail with thee to seek life by all the holy commands of the law. Secondly, Take heed that the law, by taking hold on thy conscience, doth not make thee seek life by the law, Rom. ii. 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 sheweth 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 capti- vated 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, (1 Cor. viii. 6, 7,) 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. Conscience is Little-ease, if men resist it, whether it be rightly or wrongly informed. 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 gos- pel of grace, through which is tendered the for- giveness of sins, they, like men adrowning, 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 ac- cursed and condemned to hell by the law, Rom. ix. 31, 32. Take heed, therefore, that thy con- science be not entangled by the law. Thirdly, Take heed of fleshly wisdom. Rea- soning 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 com- mands 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 righte- ousness? Besides, God is righteous, and will therefore bless the righteous. Oh, 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 hea- ven; 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 ac- cuseth you," saith Christ, “even Moses in whom you trust," John, v. 45. Fourthly, Man's ignorance of the gospel suiteth well with the doctrine of the law; they, through their being ignorant of God's righteous- ness, fall in love with that, Rom. x. 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," (2 Cor. iii. 15, 16,) especially in the reading of that which was written and engraven on stones-to wit, the ten com- mandments, that perfect rule for holiness,-which veil is done away in Christ. 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 forgive- ness 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 pro- miseth forgiveness of sins to him that worketh not, but believeth. Now the heart cannot re- ceive 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. 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 neither, shall for cer- Wherefore? "Be- tain be forsaken of either. cause he seeks it not by faith, but as it were by the works of the law," Rom. ix. 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 can- not 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, notwithstand- ing 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," Psalm li. 8. And as he could not hear, so neither could he sce; 66 I the law had struck him deaf and blind: am (saith he) not able to look up ;" not up to As if David had said, O Christ for mercy. 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, un- less 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. xxi. 6. these were fiery serpents, and such as, I think, Now DOCTRINAL DISCOURSES. 25 * " could fly, Isa. xiv. 29; wherefore, in my judg- ment, 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, iii. 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. 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," (Psalm li. 3,) and so kept other things out of his sight: sin, I say, when applied by the law. When the law came to Paul, he remained without sight (Acts, ix.) until the good man came unto him with the word of forgiveness of sins. 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," (Rom. vii. 10—14;) for by the law I became a notorious sinner; I thought to have obtained life by obey- ing the law, "but sin taking occasion by the commandment, deceived me, and thereby slew me." 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. yea, thousands deluded and destroyed. This was the way whereby the enemy attempted to over- throw the church of Christ of old; as, namely, those in Galatia and at Corinth, &c., 2 Cor. xi. 3, 4, 13, 14. I say, by the feigned notion that the law was the gospel, the Galatians were re- moved 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 for- Where the Lord sake Paul and his doctrine. Jesus hath been preached in truth, and some- thing 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," (Gal. i. 6-8,) and thrust that out of doors, by gilding the law with that glorious name. 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 accom- panied 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 neigh- bour as ourselves, which doctrine, being the scope of the ten words given on Sinai, no man can con- tradict; 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 dis- honourable 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. | 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 there with hide Christ from the soul +6 2. Therefore, at every approach of the law to the heart with intent to impose duty, or to con- demn for the neglect thereof; at every such ap- proach 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 neg- lect thereof. From this struggling of these two opposites ariseth, I say, those doubts and fears 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. But again; another thing that hath great influ- ence 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; | Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing; for I testify again to every man that is circumcised, that he is a debtor to the whole law," Gal. v. 2, 3. Why so, seeing circumcision is not one of the ten words? 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 bring- eth them under it; even as by circumcision the Galatians were at length brought under the law that condemneth all men to the wrath and judg- ment of God. I have often wondered when I have read how God crieth out against the Jews for observing his own commandment, (Isaiah, i. ;) 26 DOCTRINAL DISCOURSES. 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, whe- ther moral or other institution, besides the faith of Jesus. Let men therefore warily distinguish betwixt names and things, betwixt statute and command- ment, lest they by doing the one transgress doing the one transgress against the other, 2 Cor. i. 19, 20. Study, there- fore, 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 con- science, 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. 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-- 1. That the righteousness by which we stand just before God from the curse was performed by the person of Christ. P 2. That this righteousness is inherent only in him. 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 bath already been said, is further manifest thus- 1. He is said to have purged our sins by him- self" When he had by himself purged our sins, he sat down on the right hand of God," Heb. i. 2,3. I have shewed that in Christ, for the accomplish- ing 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," Heb. ix. 14; 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. 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. x. 5-8. Now by this will of God, saith the Scrip- ture, 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. xiii. 12. 2. As it is said, he hath purged our sins by himself, so it was by himself at once-" For by one offering hath he perfected for ever them that are sanctified." 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 suf- fereth for sin in us. No; he did this work but "Not that he should offer himself often, once : as the high priest entered into the holy place every year with the 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. ix. 25, 26. Mark how to the 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. 3. It further appears, in that by his resurrec- tion 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 under- taking 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 thee the sure mercies of David," Acts, xiii. 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 him- self 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 con- tradiction; 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." This being so, the second position is also ma- nifest-namely, that the righteousness by which we stand just from the curse before God is only inherent in Jesus Christ. For if he hath under- taken 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 pre- pared, by the mercy of God in Christ, Romans, v. 17; Isa. lxi. 10. 66 There are four things that confirm this for a truth- First, This righteousness is said to be the righte- ousness of one, not of many; I mean of one pro- perly 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 that receive abundance of grace, and of the gift of righteous- ness, 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 DOCTRINAL DISCOURSES. 27 7 : ご ​ما men to justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made right- eous," Rom. v. 15-19. Mark, the righteousness of one, the obedience of one; the righteousness of one man, of one man, Jesus. Wherefore, the righteousness that justifieth a sinner, it is per- sonally 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 im- putation. It is improper to say, Adam's eating of the forbidden fruit was personally and inhe- rently 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 eat- ing 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 un- feigned faith, even holy and heavenly disposi- tions 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. the law for us; but the righteousness by which we stand just before God is a righteousness con- sisting 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 obe- dience 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. vii. 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, with- out his being considered as our priest and under- taker-" He hath obtained," by works of righte- ousness, "eternal redemption for us," Heb. ix. 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 consist- ing of personal performances; the reason is, be- cause 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. xv. 21. The angels, therefore, for this very reason, abide under the chains of everlasting darkness, because he "took not hold on them," Heb. ii. 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," Luke, ii. 11;-to you, not to angels; to you is born a Saviour. Thirdly, 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 in- righte-herent, 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. iii. 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? Secondly, 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., Philippians, iii. 6-8; and that by way of op- position 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 ousness," is not only excluded what qualifica- tions we suppose to be in us, but the righteous- ness 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 per- son 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. xlv. 25; liv. 17. 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. And again; "Surely shall one say, in the Lord have I righteousness and strength." 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 "The Lord our righteousness," Jer. xxiii. 6. Christ indeed is naturally and essentially righte- ousness; 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 say, | 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. iii. 10. Because we are justified not by that of the law, but by the righte- ousness of God without the law; that is, with- out its commanding of us, without our obedience 28 DOCTRINAL DISCOURSES. to it: "Freely by his grace, through the redemp- tion that is in Jesus Christ; whom God hath set forth to be a propitiation, through faith in his blood," Rom. iii. 24, 25. This is the righteous- ness 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. Fourthly, 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. iv. 4, 5. But this I have handled before, and therefore shall pass it here. | 1. Because no works of the saints can be jus- tified by the moral law, considering it as the law of works for life, Gal. iii. 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. iii. 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 satis- faction, the penalty remaineth. This is evident to reason, and confirmed by the authority of God's word, as hath been already proved; be- cause 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. Fifthly, 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- | 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 shew these works be- fore 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 sacri- fices of ours that are truly spiritual are only then accepted of God (1 Pet. ii. 5) when offered up by Jesus Christ. 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, (Rev. viii. 3, 4,) that is, through the hand of Christ, through his golden censer, perfumed with his incense, made acceptable by his intercession. 2. No works of faith can justify us from the curse before God, because of the want of perfec- tion 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, 1 Cor. viii. 2; xiii. 12. 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. 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. 3. Besides, it looks too like a monster that the works of faith should justify us before God; be- cause then faith is turned, as it were, with its neck behind it. 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 Besides, seeing the work is only good because it floweth from faith, for faith purifieth the heart, (Acts, xv. 9,) therefore faith is it that justifies all its works. 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. It is said in the book of the 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. vii. 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 ac- cepted 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 pre- senting 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 pre- sence. "" THE USE. 1. Is justifying righteousness to be found in the person of Christ only? Then this should admonish us to take heed of seeking it in our- selves-that is, of working righteousness, thereby DOCTRINAL DISCOURSES. 29 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. Where- fore 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 righteousness shall not be remembered; but for his iniquity that he hath committed, he shall die for it," Ezek. xxxiii. 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, 1. Get good acquaintance with the covenant of grace, and of the persons concerned in the con- ditions 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 be- twixt God and man: "As for thee, by the blood of thy covenant,” Zech. ix. 11, speaking of Christ. 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 -that is, he shall be our conditions to Godward, Dan. ix. 23, 24. He therefore is all our righteous- ness 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. lii. 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, there- fore hath removed the curse of the law; where- fore he adds, this covenant "is ordered in all things, and sure," 2 Sam. xxiii. 5; because all points that concern me as to redemption from the curse are taken away by Christ, as before is dis- coursed. 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 cove- nant or conditions of the people to Godward, always having in himself the righteousness that the law is well pleased with, and always present- ing himself before God as our only righteousness. 2. That this truth may be the more heartily in- quired into by thee, consider thine own perfections; 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 be 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. iii. 13. This is a hard pinch (I know what I say) for a man to fall down under the sense of sin by acknowledging them to be what the Lord saith they are; to acknowledge them, I say, in their own defiling and polluting nature; to ac- knowledge them in their unreasonable and aggra- vating 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 con- fess our sins, he is faithful and just to forgive," 1 John, i. 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 tho- roughly (said he) from mine iniquity, and cleanse me from my sin; for I acknowledge my trans- people,"gression, 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 hideth his sins shall not prosper." Do not lessen them; do not speak of them before God after a mincing way-" Ac- knowledge thine iniquities, that thou hast sinned 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. iii. 13. 2. If we would come to Christ aright, we must only acknowledge our sins; we must only acknow- ledge them, and there stop; stop, I say, from at- tempting 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 con- fession of them, to labour to do some holy work, thereby to ease their burdened conscience, and beget faith in the mercy of God, Hos. v. 14, 15. Now both these are dangerous, and very un- godly,-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. iii. 3. 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 66 30 DOCTRINAL DISCOURSES. 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. iii. 25. THE SECOND USE. 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, re- ceive, embrace, accept of, or trust in, the benefit offered. All which are, by holy men of God, words used on purpose to shew 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 be- lieve that through the grace of our Lord Jesus Christ we shall be saved, even as they," John, i. 12; 2 Cor. iv. 1 ; xi. 4; Col. ii. 6; Heb. xi. 13; 1 Tim. i. 15; Ephes. i. 12, 13; Acts, xv. 11. 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 invita- tions are plain and easy, so the threatenings to the opposers are sore and astonishing "He that believeth not shall be damned-Because they re- ceived 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, xvi. 16; 2 Thess. ii. 10–12. OBJECT. But faith is said to be an act of obedience. 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. i. 16, 17; that is, ac- cording to the degree of faith. Little faith seeth but little, but great faith seeth much; and there- fore he saith again, That by faith we have " ac- cess into the grace of God," chap. v. 2. The reason is, 1. Because faith, having laid hold upon Christ, hath found him "in whom are hid all the trea- sures of wisdom and knowledge," Col. ii. 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. ANSW.-1. 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. 66 2. By this means the Holy Spirit is plentifully received, Gal. iii. 1-3. Now the Spirit of God is a spirit of wisdom and revelation; but yet so as in the knowledge of Christ, Eph. i. 17; other- wise the Spirit will shew to man not any mighty thing, its great delight being to open Christ and to reveal him unto faith. 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. iii. 9. Wouldst thou, then, know the greatest things of God? Accustom thyself to the obedience of faith; 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. ii. 19. Further, no man that buildeth for- sakes 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 founda- tion 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, 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 right- eousness; and remember that it is a receiving of mercy, an embracing of forgiveness, an accept- ing 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 excellences of it, and so draw towards a con- clusion. First, The more thou believest for remission and he alone hath the key of David to open them, DOCTRINAL DISCOURSES. 31 Col. ii. 1, 2; Rev. iii. 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 anything else among the Corinthians, that itched after other wisdom, 1 Cor. ii. 2. OBJECT.-But I see not that in Christ now that I have seen in him in former days. Be- sides, I find the Spirit lead me forth to study other things. ANSW. To the first part of this objection I would answer several things— M 1. 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. i. 11, 12. 2. 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 ever- lasting rest, why shouldst thou wander or go about to change thy way? Prov. viii. 30; Jer. ii. 36. 3. 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. 4. 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. vii. 14, 15. 5. I conclude, then, thou art a polluted, sur- feited, 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.-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 wis- dom 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, (John, vi. 51 ;) for that is the flesh of Christ, (and that is eternal life.) 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 reve- lation in the knowledge of Christ," Ephes. i. 17; John, xiv. xv. xvi.; and that without and besides the Lord Jesus it discovereth nothing; 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 shew them unto us." 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 be- lieving. I say, tempt him not, lest you be de- stroyed 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. xxi. 5—7 ; 1 Cor. x. 10. But again- Living by faith begets in the heart a sonlike boldness and confidence to Godward 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 Godward, 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. ii. 14; iv. 17, 18; Gal. ii. 20; Phil. iii. 2, 3; Rom. v. 11. 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; 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 be- fals him in this life, it shall, through the wisdom and mercy of God, not only prove for his for- warding 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. xxx. 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. vi. 23. up in his God, Dan. vi. 23. And David said, "I had fainted unless I had believed." 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, claim- ing privilege in what he is and hath, Ps. xxvii. 13; Jon. iii. 4, 5; Heb. x. 22, 23; Eph. i. 4—7. 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. 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. xxxiii. 17, 18. Again; living by faith makes a man exercise patience and quietness under all his afflictions; for faith shews 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 shews 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. v. 5. Where- fore, 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, v. 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. Oh! it is a blessed thing to see, I say, by the faith of the Lord Jesus, that we are embarked in 32 DOCTRINAL DISCOURSES. the same ship with him; this will help us greatly "both to hope and quietly wait for the salvation of the Lord," 2 Tim. i. 12-16; Psalm xlvi. 1-6; Lam. iii. 26. Further, 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, xxviii. 15. Oh! 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. iii. 18. But to be brief. Make conscience of the duty of believing, and be as afraid of falling short here as in any other command of God, John, vi. 46. "This is his commandment, that you believe," 1 John, iii. 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. 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. xii. 1. The light of nature will shew those sins that are against the law of nature; but the law of faith is a command beyond what flesh or nature teach- eth; 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 wor- shippeth God in these he yet saith, God is a liar in the other, even because he hath not believed: 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 Faith is the very be damned," Mark, xvi. 16. 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 wor- ship of God, if it be accepted of him. 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," i Thess. iii. 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 re- ligious duty; and this, I say, Satan knows, which makes him so lend his force against us. There are three things in the act of believing which makes 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 thing and pleasures above, and also those beneath. Faith discovereth to the soul the blessedness, and goodness, and durable- ness of the one; the vanity, foolishness, transi- toriness of the other. Faith giveth credit to all things that are written in the law and in the prophets, Acts, xxiv. 14, both as to the being, nature, and attributes of God; the blessed under- taking 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 tempt- eth either to love this world or slight that which is to come, for he can do no great matter in these 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 us eternal life, and this life is in his Son," 1 John, v. 10, 1 So, then, when thou givest way to unbelief; when thou dost not venture the salvation of thy soul upon the justi- fying life that is in Christ- that is, in his blood, &c.—at once, thou givest the lie to the whole tes- tament of God; yea, thou tramplest upon the promise of grace, and countest this precious blood an unholy and unworthy thing, Heb. x. 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 impos- sible 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, (Heb. xi. 4,) as a remem- brance before God that he believed in his Christ. And therefore it is said, "By faith he offered;" "C DOCTRINAL DISCOURSES. 33 things to any but those who want the faith-" In vain is the snare laid in the sight of any bird;" 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 into them," eise he can do no harm to the soul. 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, v. 4, 5; Prov. i. 17; 2 Cor. iv. 4; Heb. xi. 27. 2. Faith wraps the soul up in the bundle of life with God; it encloseth it in the righteous- ness 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 be- fore 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 sces it, and holds the soul in its godly sense and com- fort of it. The man, therefore, standing here, stands shrouded under that goodly robe that makes him glister 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 ini- | fore? doth not see ini- quity 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 siu against the Holy One of Israel," Numb. xxiii. 21-23; Jer. li. 5; Rom. vi. 14 ; Deut. xxxiii. 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. 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 overmasters him, and makes him retreat; "Resist the devil, and he will flee from you. Whom resist steadfast in the faith," James, iv. 7; 1 Pet. v. 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 cre- diting of the gospel makes him fly before thee; but thou must do it steadfast in the faith; every waver 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, F 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," Ephes. vi. 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 shews us the sad condition of two sorts of men- 1. Of those that hang in doubt betwixt Christ and the law. S 2. Of those that do professedly make denial of the sufficiency of this most blessed righteousness. The first sort, though they may seek life, yet, thus continuing, are never like to find it. Where- fore? 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, be- cause 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 anything 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," Jam. i. 6, 7. In conclusion, he resteth nowhere, a double- minded man is unstable in all his ways." 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 re- ceive anything of the Lord. CC 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 mur- derers, whoremongers, sorcerers, idolators, and liars, (Rev. xxi. 8;) and so must have their por- tion in the lake (with them) that burns with fire C M 34 DOCTRINAL DISCOURSES. and brimstone. 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,” Jam. i. 7. Not anything. There is no promise for him, no pardon for him, no heaven for him, no sal- vation 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 desir- ing 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 anything from the Lord. Yet the words suggest that he is apt to think he shall receive something, because God is mer- ciful, because his promise is great; but this ex- pectation 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. Re- chab 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. xiv. 40, 41; 1 Sam. xv. 32, 33; 2 Sam. iv. 12. 2. As for those that do professedly make denial of the sufficiency of this most blessed righteous- ness, the whole book is conviction to them, and shall assuredly, if it come to their hands, rise up in judgment against them. They have re- jected 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. To conclude. One word also to you that are neglecters of Jesus Christ: "How shall we es- cape, 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 condem- nation," because they have not believed in the only begotten Son of God," John, iii. 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. Oh! 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, ver. 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 igno- rant that the constable standeth at the door; the first sight of an officer makes his peace to give up the ghost. 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. i. 20. Awake, careless sinners, awake! and arise from the dead, and Christ shall give you light. Content not yourselves either with sin or righte- ousness, if you be destitute of Jesus Christ, (Eph. v. 14;) but cry, cry, oh cry to God for light to see your condition by; for light in the word of God, for therein is the righteousness of God re- vealed. 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. i. 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. ii. 2. 2. They see not the justice of God against sin; they know not him that hath said, "Ven- geance belongeth unto me, I will recompense," Heb. x. 30. 3. They cannot see the beauty of Jesus Christ, 2 Cor. iv. 4. 4. Unbelief being mighty in them, they dare not venture their souls with Jesus Christ, (Rev. xxi. 8;) they dare not trust to his righteousness, and to that only. For, 5. Their carnal reason also sets itself against the word of faith, and cannot stoop to the grace of Jesus Christ, 1 Cor. ii. 14. 6. They love to have honour one of another, (John, v. 44;) 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 you believe, who seek honour one of another, and seek not the honour that cometh from God only." 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 bane, it is the formalist's bane, yea, which yet is stranger, it is the bane of the vicious and debauched also; for though there be a generation that, to one's think- ing, have not regard to righteousnnes, 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 count- eth 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 is wanting in it makes the most of men. This made Felix, yea, 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 DOCTRINAL DISCOURSES. 35 | | 66 abiding for ever; they cannot be annihilated, they | therefrom? Will it be comfort to thee to see the shall never again be turned into nothing, but Saviour turn Judge? to see him that wept and must live with God or the devil for ever and ever. died for the sin of the world now ease his mind And though the scripture saith, "Man hath not on Christ-abhorring sinners by rendering to them pre-eminence over a beast in his death," yet the the just judgment of God? For all their abo- beast hath pre-eminence above many men, for he minable filthiness, had they closed with Christ, shall not rise again to come into judgment as they had been shrouded from the justice of the man must, nor receive that dismal sentence for law, and should not have come into condemna- sin and transgression as man shall; this, there- tion, "but had been passed from death to life;" fore, is worthy to be considered with seriousness but they would not take shelter there; they would of all that have souls to be saved or damned- venture to meet the justice of God in its fury, They must one day come to judgment," there wherefore now it shall swallow them up for ever to stand before that Judge of all the earth whose and ever. And let me ask further, is not he a eyes are like a flame of fire, from the sight of madman who, being loaded with combustible which thou canst not hide one of thy words, matter, will run headlong into the fire upon a or thoughts, or actions, because thou wantest the bravado ? or, that being guilty of felony or mur- righteousness of God. The fire of his justice der, will desperately run himself into the hand of shall burn up all thy rags of righteousness the officer, as if the law, the judge, the sentence, wherewith by the law thou hast clothed thyself, execution, were but a jest, or a thing to be played and will leave thee nothing but a soul full of sin withal? withal? And yet thus mad are poor, wretched, to bemoan, and eternal burnings to grapple with. miserable sinners, who flying from Christ as if Oh, the burnings that will then beset sinners on he were a viper, they are overcome, and cast off every side, and that will eat their flesh and tor- for ever by the just judgment of the law. But ment their spirit with far more terror than if ah! how poorly will these be able to plead the they were stricken with scorpions! And ob- virtues of the law to which they have cleaved, serve it, the torment will there be higher than when God shall answer them, Whom dost thou other where there is the guilt of neglecting Jesus pass in beauty? go down, and be thou laid with Christ, he being indeed the Saviour, and him the uncircumcised," Ezek. xxxii. 19. Go down that was sent on purpose to deliver men from to hell, and there be laid with those that refused the wrath to come. the grace of God. 2. Consider, once past grace, and ever past Sinners, take my advice, with which I shall grace. When the door is shut against thee, it conclude this use-Call often to remembrance will open no more, (Luke, xiii.,) and then repent- that thou hast a precious soul within thee; that ings, desires, wishings, and wouldings, come all thou art in the way to thine end, at which thy too late. Good may be done to others, but to precious soul will be in special concerned, it being thee, none; and this shall be " because, even be- then time to delay no longer, the time of reward cause thou hast withstood the time of thy visita- being come. I say again, bring thy end home; tion," and not received grace when offered: "My put thyself in thy thoughts into the last day thou God shall cast them away, because they did not must live in this world, seriously arguing thus- hearken unto him," Luke, xix. 41-43; Hos. How if this day were my last? How if I never ix. 17. Cain was driven out from the presence see the sun rise more? How if the first voice of God, for aught I know, some hundreds of that rings to-morrow morning in my heavy ears years before his death; Ishmael was cast away be, "Arise, ye dead, and come to judgment"? after seventeen years of age; Esau lived thirty Or, how if the next sight I see with mine eyes or forty years after he had sold his birthright. be the Lord in the clouds, with all his angels, Oh, many, very many are in this condition! for raining floods of fire and brimstone upon the though God be gracious, yea, very gracious, yet world? Am I in a case to be thus near mine he will not be slighted nor abused always; there end? to hear this trump of God? or to see this are plenty of sinners in the world-if one will not, great appearance of this great God, and the Lord another will, Luke, viii. 37, 40. Christ was soon Jesus Christ? Will my profession, or the faith repulsed by and sent away from the country of I think I have, carry me through all the trials of the Gadarenes; but on the other side of the sea God's tribunal? Cannot his eyes, which are as there were many ready with joy to receive him, a flame of fire, see in my words, thoughts, and Acts, xiii. 46-48. So when the Jews contra- actions enough to make me culpable of the wrath dicted and blasphemed, "the Gentiles gladly re- of God? Oh! how serious should sinners be in ceived the word." Look to it, sinner, here is this work of remembering things to come, of lay- life and death set before thee; life, if it be noting to their heart the greatness and terror of that too late to receive it; but if it be, it is not too notable day of God Almighty, and in examining late for death to swallow thee up. And tell me, themselves, how it is like to go with their souls will it not be dreadful to be carried from under when they shall stand before the Judge indeed! the gospel to the damned, there to lie in endless To this end, God make this word effectual. torment, because thou wouldst not be delivered Amen. C 2 A Malzemele - OR Cada mati pa Salangen va CHRIST A COMPLETE SAVIOUR ; THE INTERCESSION OF CHRIST, AND WHO ARE PRIVILEGED IN IT. 彝 ​CHRIST A COMPLETE SAVIOUR; Or, THE INTERCESSION OF CHRIST, AND WHO ARE PRIVILEGED IN IT. HEBREWS, ví. 25. 66 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." 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. I begin, then, with the first-that is, to shew you what intercession is. Intercession is prayer; but all prayer is not intercession. Intercession, then, is that prayer that is made by a third per- son 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 inter- cession may be made against, as well as for, a person or people. "Wot ye not what the scrip- ture saith of Elias, how he maketh intercession to God against Israel?" Rom. xi. 2, 3. 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 per- taining to God, to make reconciliation for the sins of the people," (Heb. v. 1,) or that he may offer both gifts and sacrifices for sin. 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. 66 Secondly, As to his priesthood, he sheweth 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 liveth ever, hath an un- changeable priesthood." Now my text is drawn from this conclusion - namely, that Christ abideth a priest continually. "Wherefore he is able also to save to the uttermost them that come unto God by him, seeing he ever liveth to make intercession for them." In the words I take notice of four things- 1. Of the intercession of Christ. He maketh intercession. 2. Of the benefit of his intercession-" Where- fore he is able also to save to the uttermost," &c. 3. 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." 4. 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." We will begin with his intercession, and will shew you, First, 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, 66 1. What that is. Neither pray I for these alone," John, xvii. 9, 20, -that is, for those only that are converted,—but for them also that shall believe on me through 2. For what he intercedes; and, 3. What is also to be inferred from Christ's their word, for all them that shall, that are ap- making intercession for us. pointed to believe, or, as you have it a little above, 2. To pray that their sins committed after conversion may be forgiven them. 3. To pray that their graces which they re- ceive at conversion may be maintained and sup- plied. 4. To pray that their persons may be pre- served unto his heavenly kingdom. This is the intercession of Christ, or that for which he doth make intercession. 40 DOCTRINAL DISCOURSES. | "for all them which thou hast given me," Isa. liii. ult. 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 petition- arily ask for his own, his purchased ones, those for whom he died before, that they might be saved by his blood. Secondly, When any of them are brought home to God, he yet prays for them—namely, that the sins which through infirmity they after con- version may commit, may also be forgiven them. This is shewed 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, saith, "And the priest shall make an atonement for him, for the sin which he hath sinned, and it shall be forgiven him." This also is intimated even where our Lord doth make intercession, saying, "I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil." 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, (Leviticus, v. 10, 15, 16, 18; John, xi. 42; xvii. 15,) for saith he, "I know thou hearest me always." But the meaning is, I pray that thou wouldst keep them from soul-damning delusions, such as are unavoidably such; also that thou wouldst keep them from the soul-destroying evil of every sin, of every temptation. Now this he doth by his prevailing and by his pardoning grace. 66 Thirdly, 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, Satan has de- sired to have you, that he might sift you as wheat, but I have prayed for thee that thy faith fail not," Luke, xxii. 31, 32. Ay, may some say, he is said to pray here for the support and sup- ply 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 de- | gree 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 me," (John, xvii. 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. Fourthly, 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. First, 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, xvii. 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. "" 2ndly. 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, xvii. 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 de- termine 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 Hath Christ make it good? Num. xxiii. 19. 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? 3rdly. He pleads in his interceding that they might have glory, his own resolution to have it So. It "Father, I will that those whom thou hast given me be with me where I am," John, xvii. 24. Behold ye here, he is resolved to have it so. 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, i. 6. In- deed, 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 "Fear not, have it so as is the Son himself. little flock, it is your Father's good pleasure to give you the kingdom," Luke, xii. 32. Resolu- tion will drive things far, especially resolution to do that which none but they that cannot hinder shall oppose. Why this is the case, the resolu- tion of our intercessor is, that we be preserved to glory; yea, and this resolution he pleads in his Father, I will that those which intercession: thou hast given me be with me where I am," &c. John, xvii. 24. Must it not, therefore, now be so? (C 4thly. He also in the last place in this his in- tercession 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." 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 === DOCTRINAL DISCOURSES. 41 | 1 I I 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 wouldst 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. I come now to the third thing-namely, to shew you what is to be inferred from Christ's making intercession for us. First, 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 insist- ing 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 vail, 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 uncleannesses of the children of Israel, and because of their trans- gressions in all their sins and so shall he do for the tabernacle of the congregation, that remain- eth among them, in the midst of all their unclean- nesses," Lev. xvi. 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, notwith- standing 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 pro- voked God to depart from them. Secondly, 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 applica- tion 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 dark- ness, and heard the thunder (and lightning) and the terrible sound of the trumpet, they said to Moses, "Speak thou unto us, and we will hear: but let not God speak with us, lest we die," Exod. xx. 19; Deut. xviii. 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 pre- sence 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. xiii.; xiv. 32, 33. Also, Joab durst not go upon that errand himself, but by the media- tion 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 loaded with guilt and shame from attempting to approach the presence of a holy and a sin-revenging God, unless he can come to him through, and in the name of, an inter- cessor? But here now is the help and comfort of the people of God-there is to help them under all their infirmities an intercessor pre- pared, and at work: "He ever liveth to make in- tercession." Thirdly, 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 you have not spoken of me the thing that is right, as my servant Job hath. Therefore take unto you 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 you have not spoken of me the thing that 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 him- self-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," Ezek. xiv. 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 42 DOCTRINAL DISCOURSES. ř friend. Wherefore this is the very description and qualification of this our high priest and blessed intercessor, "For such an high priest be- came us, who is holy, harmless, undefiled, sepa- rate 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. vii. 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 no- thing; one in whose mouth no guile could be found. Fourthly, Since Christ is an intercessor, I infer that he has wherewithal in readiness to answer to any demands that may be propounded by him be propounded by him that hath been by us offended, in order to a re- newing 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 de- mand. Hence it is said that he has gifts as well as sacrifice for sin: "Every high priest is or- dained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer," Heb. viii. 3, 4. And observe it, the apostle speaks here of Christ as in heaven, there minis- tering in the second part of his office; " For if he were on earth, he should not be a priest." 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 dis- obediences that we are guilty of. "A gift in secret pacifieth anger, and a reward in the bosom strong wrath," Prov. xxi. 14; John, vi.; Gal. i. 4; 1 Tim. ii. 6; Matt. xx. 28. What gifts these are the scripture everywhere testifies. He gave himself, he gave his life, he gave his all for us. 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 con- tinually before God as gifts and sacrifice valuable for the sins, for all the sins that we through in- firmity 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 re- newed, the devil often rebuked, the snare often broken, guilt often taken away from the con- science, and many a blessed smile from God and love-look from his life-creating countenance. Fifthly, 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 breast-plate 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. x. 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 is intercession, these the benefits of it. It lieth in 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. 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 hereby. Wherefore he is able also to save them, seeing he maketh intercession for them. "He is able to save them to the utter- most." In my handling of this head I must shew you, 1. What the apostle means here by "save". "Wherefore he is able to save.' "" 2. What he means here by saving to the "uttermost"-"He is able to save to the utter- >> most. 3. And then, thirdly, we shall do as we did in that 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 house- tops. 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 DOCTRINAL DISCOURSES. 43 of these, or whether both of them are intended in this place, of that I shall tell you my thoughts anon; meanwhile I will shew you, 1. What it is to be saved in the first sense. 2. 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, iii. 18. The reason is, for that 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 con- demned 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. vi. 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 some- times 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. i. 18; Eph. ii. 5. 2. 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. xv. 1—4; Rom. v. 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 inter- cession, because in the same place the apostle re- serveth 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. See here, we are said to be justified, reconciled already, and therefore we shall be saved, justi- fied by his blood and death, and saved through him by his life. 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 justifi- cation and our state of glorification. Yea, such a saving of us as we that are justified need to bring us into glory. Therefore, Secondly, 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 im- proves 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 pur- "Who is he that condemneth? pose, It is Christ that died," Rom. viii. 31–40. 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 even is at the right hand of God, and maketh inter- cession 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 con- sidered justified, and reconciled to God by his blood, Rom. ix. 7-11. So, then, we have sal- vation 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. 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 suffer- ings, 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 him- self, (Gal. iii. 18,) and by his life, his interces- sion, he saveth us from all those things that attempt to bring us into that condemnation again. The salvation, then, that we have by the in- tercession 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, 1. As an heir of wrath. 44 DOCTRINAL DISCOURSES. 2. 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, Ephes. ii. 3; Gal. iv. 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 re- conciled 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 de- sign 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 dam- nation 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. i. 10; Col. ii. 13. So that as to this great punish- ment, God for his sake has forgiven us all tres- passes. 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. viii. 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. xii. 5—12; 1 Cor. xi. 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 scrip- ture? Who shall separate us from the love of Christ? shall tribulation, or distress, or persecu- tion, 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. viii. Thus the apostle reckoneth up all the disad- vantages that a justified person is incident to in this life, and by way of challenge declares that not any one of them, nor altogether, shall be able to separate us from the love of God that is to- wards 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, where- ever 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 afore-mentioned, though there is a tendency in every one of them to drive us unto sin, drown us through it in per- dition and destruction. I am persuaded, says Paul, they shall never be able to do that. The apostle therefore doth implicitly, though not ex- pressly, challenge sin, yea, sin by all its advan- tages; 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 him- self 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 trans- gressions 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. vi. 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 you forgive not men their tres- passes, neither will your heavenly Father forgive your trespasses," Matt. xviii. 28–36. 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. xi. 32. Christ died not to save from this punishment, Christ intercedes not to save from this punish- ment. Nothing but a good life will save from this punishment, nor always that neither. The hidings of God's face, the harshness of his providences, the severe and sharp chastise- ments that ofttimes overtake the very spirits of his people, plainly shew that Christ died not to DOCTRINAL DISCOURSES. 45 ********* I $1 SMAL save from temporal punishments-that is, abso- lutely. God has reserved a power to punish with temporal punishments the best and dearest of his people, if need be. And sometimes he remits them, sometimes not, even as it pleases him. I come now to the second thing. Secondly, I shall now shew 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." Secondly, 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. This is a great expression, and carrieth 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. xlix. 26; Deut. xxx. 4; Matt. v. 26; Mark, xiii. 27; Luke, xv. First. 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 an- other case, "They that dwell in the uttermost parts are afraid at thy tokens," Ps. lxv. 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. 4. Now guilt is the consequence and fruit of all this; and what so intolerable a burden as 2. The great backslider, Neh. i. 9. But both these, if they come, he is able to save to the utter-guilt! They talk of the stones, and of the sands most. He is able to save them from all those of the sea; but it is guilt that breaks the heart dangers that they fear will prevent their obtain- with its burden. And Satan has the art of mak- ing of that grace and mercy they would have to ing the uttermost of every sin; he can blow it help them in time of need. The publicans and up, make it swell, make every hair of his head harlots enter into the kingdom of heaven. as big as a cedar. He can tell how to make it a heinous offence, an 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, he is able to save to the uttermost, he can do exceeding abundantly above all that we can ask or think, Ephes. iii. 20. 66 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, not 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 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. lxiv. 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," Ps. cxix. 131. He sets forward again, but has nothing but labour and sorrow. 2. Nay, to help forward his calamity, Satan (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 while he was yet a coming, the devil threw him down and tare him," Luke, ix. 42. How many strange, hideous, and amazing blasphemies have those, some of those, that are coming to Christ 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 war both against our God and us. And now it is hard coming to God. Better can a man hear and deal with any objec- tions 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. >> Jesus engaged as to the saving of the coming man to the uttermost: "I am glorified in them," saith he. He is exalted to be a Saviour, John, xvii. 10; Acts, v. 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 46 DOCTRINAL DISCOURSES. 66 one: They shall cry unto the Lord because of their oppressors, and he shall send them a Sa- viour, and a great one, and he shall deliver them," Isa. xix. 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 utter- most-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. xxxiii. 7-9. He therefore counts it an honour to be a great Saviour, to save men to the uttermost. When Moses said, "I beseech thee shew me thy glory," (Exod. xxxiii. 18, 19,) the answer was, "I will make all my goodness pass before thee; and I will proclaim the name of the Lord before thee." And when he came indeed to make proclama- tion, 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, transgression, and sin, and that will by no means clear the guilty," Exod. xxxiv. 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 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 good- ness, says Christ, extends not itself to my Father, but to my saints, Psa. xvi. 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. xxxi. 19. 66 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. "" But some may say, What is the meaning of this word able?" Wherefore he is able to save.' He is able to save to 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 ques- tion. 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 supplica- tions, 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, Hebrews, x. 1-15. 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 "6 perfect for ever them that are sancti- fied," or set apart for glory: "Wherefore this man, after he had offered up one sacrifice for sin, for ever sat down on the right hand of God.” 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," Num. xiv. 17-19. But what had he spoken? "The Lord is long-suffering, and of great mercy, forgiving iniquity and transgres- sion, and by no means clearing the guilty.- 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 until now." Secondly, 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 shewed, as I said, his willingness by promising : "Him that cometh to me I will in no wise cast out," John, vi. 37; so that now our comfort lies in his power, in that he is able to make good his word, Rom. iv. 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 re- lateth (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. So. 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 utter- most of the worth of his person and merit to save therefrom? I believe it is blasphemy to think 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 more than we can think he can. But our imagination and "He is thoughts set no bound to his ability. 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 DOCTRINAL DISCOURSES. 47 ; T he could do as to saving; he can do we know not though there is yet abundance of sin in them) what. feel in themselves many things even after justifi- cation by which they are convinced they are still attended with personal, sinful imperfections. 1. They feel unbelief, fear, mistrust, doubting, despondings, murmurings, blasphemies, pride, lightness, foolishness, avarice, fleshly lusts, heart- lessness to good, wicked desires, low thoughts of Christ, too good thoughts of sin, and, at times, too great an itching after the worst of immo- ralities. 2. They feel in themselves an aptness to in- cline to errors, as to lean to the works of the law for justification; to question the truth of the re- surrection and judgment to come; to dissemble and play the hypocrite in profession and in per- formance of duties; to do religious duties rather to please man than God, who trieth the heart. 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." 66 Thirdly, 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. It First, 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. doth not therefore follow that a justified man is without infirmity; for he that is without infir- mity—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 im- perfection, I do not mean that it will allow, coun- tenance, 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 jus- tification we are imperfect; for in that we are complete; we are complete in him who is our justice, Col. ii. 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 im- puted 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. But what then do we mean when we say, justification will stand with a state of imperfec- tion? ANSW.-Why, I mean that justified men are yet sinners in themselves, are yet full of imper- fections; yea, sinful imperfections. Justified Paul said, "I know that in me (that is, in my flesh) dwells no good thing." While we are yet sin- ners, we are justified by the blood of Christ. Hence, again, it is said, "he justifies the ungodly," Rom. iv. 5; v. 8, 9; vii. 18. 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, 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 re- mains 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 to save to the uttermost them that come to God by him, seeing he ever liveth to make intercession for them." The godly (for now we will call them the godly, 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. 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. And though they are not so easily discerned at the first, they shew 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. person, 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 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 + 48 DOCTRINAL DISCOURSES. how short is it of doing of it thoroughly? Often- times, were it not for supplies by virtue of the intercession of Christ, faith would fail of per- forming its office in any measure, Luke, xxii. 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. 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, Song, viii. 6, 7. But who finds this heat in love so much as for one poor quarter of an hour together? Some little flashes per- haps 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 af- flicted 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 Pet. v. 5; Acts, xx. 19. 5. For zeal, where is that also? Zeal for God against sin, profaneness, superstition, and idol- atry. 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! M 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? (C 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 lacks no sin," Prov. x. 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 shew wherein every one of them are scanty and wanting of perfection. Now look, what they want of perfection is sup- plied with sin and vanity; for there is a fulness of sin and flesh at hand to make up all the va- cant 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 dili- gently waiteth to come in at the door, if Careless has left it a little ajar. 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. 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 per- formances 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 im- perfect, 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 our 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 prayer 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 alms-giving, 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 fool's 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, will eat it, which, had it been bestowed well in time, might have been a succour and nourish- ment 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 two-penny customer, but when they come themselves to God's market, they spend their time too much in letting their thoughts to wan- der 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 text, 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 con- science? 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 repe- tition of things, only thus much give me leave to DOCTRINAL DISCOURSES. 49 say over again, even many of the truly godly are very faulty here. But what would they do 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? Secondly, 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 thee," Luke, xxii. 31, 32. There are two things that do encourage the devil to set upon the people of God— First, 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, and many from among Christ's disciples. But how many think you nowadays doth he utterly destroy with his net? Secondly, If it so happeneth that he cannot destroy, because Christ by his intercession pre- vaileth, yet will he set upon the church to defile and afflict it. For, 1. 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 of fended, and the gospel vilified and reproached. Or, 2. 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. Thirdly, 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 Christ," Col. iii. 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. Fourthly, 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 licen- tious 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 shew 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. "You have I known above all others," says God, "therefore you I will punish for your iniquities," Amos, iii. 2. iii. 2. God keeps a very strict house among his children. 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 in- tercessor. 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 awhile have patience towards them, if per- haps his goodness may lead them to repentance, yet the day is coming when he will pay the car- nal and hypocrites home with devouring fire for their offences. But if our holy God will not let us go altoge- ther 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 in- tercession 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 I will not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished," Jer. xxx. 11. If it be so, I say, what had be- come of us if we had had no intercessor? and what will become of them concerning whom the Lord has said already, Lord has said already, “ I will not take up their names into my lips"? Psa. xvi. 4. I pray not for them," John, xvii. 9. 66 Fifthly, 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 com- pleter of our salvation; or, as the Holy Ghost calls him, "the author and finisher of our salva- tion," (Heb. xii. 2 ;) or, as it calls him again, "the D f 鲁 ​50 DOCTRINAL DISCOURSES. 1 author of eternal salvation," (Heb. v. 9,) of sal- vation 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. As he has laid the beginning fastly, so he shall bring forth the head-stones with shoutings, and we shall cry, Grace, grace at the last, salvation only belongeth to the Lord, Zech. iv. 7, 9; Psa. iii. 8; Isa. xliii. 11. Many there be that begin with grace, and end with works, and think that is the only way. In- deed 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 para- dise, this is the work of my Mediator, of my high priest and intercessor, Ezek. xxxiv. 16; Psa. cxlv. 14; 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 loaded with guilt. 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 excellences 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 for God in the world, for them thou must thank Christ, and before all confess that he was the meritorious cause thereof, 1 Peter, ii. 5; Heb. xiii. 15. He saves us, and saves our services too, Rev. v. 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. vii. 12, 13; viii. 3, 4. Sixthly, 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 wouldst 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 causeth us always to triumph in Christ.-We rejoice in Christ Jesus, and have no confidence in the flesh," Psalm xliv. 6-8; 2 Cor. ii. 14; Phil. iii. 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 awhile. 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 there- fore 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. Seventhly, 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 encourage- ment 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 re- demption; and yet this he did willingly, cheer- fully, 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 begin- ning 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 unwieldable mountain and rock, 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 over- throw thee. 4. Thou mayest consider, also, that what re- mains behind of the work of thy salvation in his hauds, as it is the most easy part, so the most comfortable, and that part which will more im- mediately 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 DOCTRINAL DISCOURSES. 51 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, v. 18; xv. 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. The third particular is to shew 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." A little first to comment upon the order of the words" that come unto God by him." 1. 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. ix. 30—34; x. 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 salva- tion by grace, for that reigns to salvation only in Christ. To these Christ's person and undertak- ings 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. 2. As there are that come to God, but not by Christ, so there are that come to Christ, but not to God by him: 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 com- ing to Christ I think it is of which he warneth his disciples when he saith, "In that day you shall ask me nothing. Verily, verily, I say unto you, Whatsoever you shall ask the Father in my name, he will give it you," John, xvi. 23. 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 Fa- ther through me, will have nothing of what they come for. Righteousness shall be imputed to us, "if we believe in him that raised up Jesus our Lord from the dead," Rom. iv. 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 As 66 Lord," saith she, "grant that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom," Matt. xx. 21–23. 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." 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. ix. 6; John, xvii. 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 shew the certainty of his Godhead, and of the ex- cellency 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," Ephes. iv. 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 those that come not to the Father by him? So, then, justifying righteousness is in the Son, and with him also is intercession; but forgiveuess is with the Father; yea, the gift of the Holy Ghost, yea, and the power of imputing of the righteous- ness 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, xxiii. 34; John, xiv. 16; Rom. iv. 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. First, They whose utmost design in coming is only that guilt and fear of damning may be re- moved 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. Secondly, 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 V D 2 52 DOCTRINAL DISCOURSES. grace, (Matt. v. 8 ;) 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. Thirdly, 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. And now to speak a few words of coming to God, of 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. First, 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 essen- tial 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 suit- able 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. Secondly, 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 shew 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 shew thee," Gen. xii. 1; Acts, vii. 2, 3. 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 Now by his thus appearing to Abraham, down fell Abraham's vanity, and his idolatrous fancies and affections, and his heart began to turn ones. 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 learned of the Father, cometh unto me," John, vi. 44, 45 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 pro- posals, and alluring conclusions, and heart-sub- duing influences. Having thus touched upon this, we will now proceed to shew you what kind of people they are that come to God by Christ; and then shall draw some inferences from this also. There are therefore three sorts of people that come to God by Christ. 1. Men newly awakened. 2. Men turned back from backsliding. 3. The sincere and upright man. 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 scrip- tures; as that of the parable of the prodigal, that of the three thousand, that of the gaoler, and those of many more besides, Luke, xv.; Acts, ii., xvi. 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, Job, xxi. 7-15. 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 No man comes make me leave my present rest. to God by Christ but he that knows himself, and what sin hath done to him; that is the first. Secondly, 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 him- self, 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 The world is a great dying day, Gen. iv. 16. snare to the soul, even to the souls of awakened DOCTRINAL DISCOURSES. 53 as >> 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 either sermon, bible, or preacher, Psalm iv. 6; xlix. 13. Yea, and it has its followers ready at its heels continually to blow its applause abroad, saying, Who will shew us any other good. "And though this their way is their folly, yet their posterity approveth their sayings.' 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 ear- nestness 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, x. 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. therefore a man is not in his affections crucified to these, it will keep him from coming to God aright. Thirdly, As a man must know himself how vile he is, and know the world how severe it is, so he must know the law how empty 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, 1. He is either in danger of slighting its penalty, or, 2. 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. First, 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 seve- rity 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 wal- lowing in the filth of another. But would they do thus if they knew the seve- rity of the law? they would as soon eat fire. The severity of the law would be an intolerable, in- supportable burden to their consciences; it would drive them, and make them fly for refuge to lay hold on the hope set before them. | 1. There is the bustle and cumber of the world, that will call a man off from looking after the salvation of his soul, Luke, viii. 14. This is in- timated by the parable of the thorny ground. Worldly cumber is a devilish thing; it will hurry a man from his bed without prayer; to a ser- mon, 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. Secondly, 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 met with Jesus in the way. This is natural to consciences that are awakened, un- less also they have given to them to see the true severity of the law; the which that thou mayst do, if my mite will help. I will cast in for thy con- viction these four things- 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, James, iv. 4. And how, then, can he come to him by Christ? 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, xii. 4--6; 1 Pet. iii. 14, 15. 4. There is also the glory of the world, an ab- solute hindrance to convictions and awakenings- to wit, honours, and greatness, and preferments: How can ye believe," said Christ, "that receive honour one of another, and seek not the honour that cometh from God only," John, v. 44. If First, 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. Secondly, 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. xxiv. 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. ·་ Thirdly, 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 en- dure 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 merey and pardon. Fourthly, And never think of repentance, thereby to stop the mouth of the law; for the law 54 DOCTRINAL DISCOURSES. 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 know- ledge 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. Death is, as I Thou now diest, and that is the way to live; 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. Fifthly, As a man must know himself, the emptiness of this world, and the law, so it is ne- cessary 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 woful place, no wo- ful 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 woful place, from the woful state of hell, them that come unto God by him. Christ therefore often insinuates 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 mayst indeed come to God by Christ for mercy, believe there is a hell, a woful, ter- rible place. Hell is God's creature, he hath made it deep and large! (Isaiah, xxx. 33 ;) the punish- ments 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. 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 swal- lowed up; for we are while here no more able to set forth the torments of hell than we are while 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, xii. 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 them- selves, Isaiah, lxiv. 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 understand- ing, 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. Sixthly, It is also necessary that he that cometh to God by the Lord Jesus should know what death is, and the uncertainty of its ap- proaches upon us. 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 it 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. xi. 13; 1 Thess. iv. 14; Job, xxix. 11. Again; if thou hast some beginnings that look like good, and death should overtake thee before those begin- nings are ripe, thy fruit will wither, and thou wilt fall short of being gathered into God's barn. Some men are cut off like 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 sea- son, Job, xxiv. 20-24; v. 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 all thy might; for there is no work, nor device, nor knowledge, nor wisdom. in the grave whither thou goest," Eccles. ix. 10. Death is God's sergeant, God's bailiff, and he arrests in God's name when he comes, but sel- dom 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 ever- lasting. He that doth not watch for, and is not afraid lest death should prevent him, will not What Job said make haste to God by Christ. of temporal afflictions, such an one will death be if thou art not aware-" When I looked for good, evil came.-The days of affliction pre- If thou lookest vented me," Job, xxx. 26, 27. 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. 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; "Thou art also that thou say unto corruption, my father, and to the worm, thou art my mo- ther and my sister," Job, xvii. 13, 14. I say, be The fool acquainted with the grave and death. 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 DOCTRINAL DISCOURSES. 55 : thee of-namely, that thou know death, what it This is a faithful saying, and worthy of all ac- ceptation, that Christ Jesus came into the world to save sinners; of whom I am chief," Matt. xi. 28; John, vi. 37; Mark, ii. 17; 1 Tim. i. 15. Seventhly, 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 those that diligently seek him," Heb. xi. 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 be- cause 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 my- self 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. 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. iii. 23 ; v. 1, 2. 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. Sixthly, Thou must also be made by thy awakenings to see what Christ is. This is of 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 Sa- viour or the reconciler of men to God in the body of his flesh through death, Col. i. 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 pre- cepts 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 fol- lowing 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) Rom. v. 7-9; Eph. i. 7; Rev. i. 5; I say, he justifieth us not either by giving laws unto us, or by becoming our ex- ample, 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. He justifies us by bestowing upon us, not by expecting from us; he justifies us by his grace, not by our works. 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 readi- ness 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.-All that the Father giveth me shall come to me; and him that comes to me I will in no wise cast out.-I am not come to call the righteous, but sinners to repentance. p 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 himself as the only, highest, and ultimate end in its coming to Jesus Christ. But it will pro- pound 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 propounded these as his ultimate end, as the chiefest good that he seeks; if the pre- sence and enjoyment of God, of God's glorious majesty, be not his chief design, he is not con- cerned in the salvation that is propounded in our text-" He is able, and so will save to the utter- most them that come unto God by him. >> What is heaven without God? what is ease with- out 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 56 DOCTRINAL DISCOURSES. 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, They, I say, cannot abide God; nay, for all the devil has no- thing 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 know- ledge of God-"If thou seekest wisdom as sil- ver, and searchest for her as for hid treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God." And to encourage thee yet further, he is so desirous of communion with men, that he par- doneth 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, iv. 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 in- conceivable well-spring of glory, of glory to be communicated to them that come to Christ by him. Wherefore, let the glory, and love, and bliss, and eternal happiness that is in God allure thee to come to him by Christ. Eighthly, 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 "fly from the wrath to come -to fly for refuge, to lay hold on the hope set before them." 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, Acts, ii. 20. This day is called the great and notable day of the Lord, the day that shall burn like an oven, (Mal. iv. 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 This day will be it in which all 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, Psalm xxxi. 22. This is the day in which men, if they could, would creep into the ground for fear; but be- cause 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. xii. 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. iv. 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. xii. 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. How- ever, the things afore-mentioned will be goads, (Eccl. xii. 10, 11,) and will serve to prick thee for- ward; 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. 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 empti- ness 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 ad- But he vantage, and everlasting happiness. that knows not, that understands not the things afore-mentioned, sees not his need of taking shelter, of flying for safety, of coming for advan- tage 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 ob- tain it; all that fight do not win it; and all that DOCTRINAL DISCOURSES. 57 strive for it have it not, Psalm lv. 8; 1 Cor. ix. 24-26; 2 Tim. ii. 4, 5. Secondly, 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 re- turning 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 also may speak a word or two. But, First, 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 scare- crows, set up by politic heads, to keep the igno- rant 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, (Job, xviii. 15,) and it begins to burn within him. 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 terrible- ness of judgment. This man has 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. 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 con- vince the world that hell is hot, and to warn their brethren to take heed that they slip not with their feet, Rom. xi. 21. 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. 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 fled? Oh! 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 de- parting from them was good; never tempt God a second time. Secondly, And as he gives us a second testi- mony 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 testi- mony 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 pro- fessors know, for few that fall away return to God again, Heb. vi. 1—5. 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, 1 Cor. x. 6-13; Ps. li. 11-13; Luke, xxii. 32. He also is a man of whom the saints should receive both caution, counsel, and strength in their pre- sent standing; and that should, by his harms, learn to serve the Lord with fear, and to rejoice with trembling. 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 unchangeable- ness 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. 2. To the elect that are called, and that at pre- sent stand their ground The uncalled are made to hear him, and consider; the called are made He comes as the newly awakened sinner comes, to hear him, and are afraid of falling. Behold, and that from the same motives and the know- therefore, the mystery of God's wisdom, and howledge of things as he hath over and above (which Of the manner of this man's coming to God by Christ I shall also speak a word or two. 58 DOCTRINAL DISCOURSES. 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. 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 built upon the vileness of his back- sliding. 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 is as if he would not suffer him to pray, nor to repent any more, (Ps. li. 10 ;) 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. xiv. 14. None knows the things that haunt a backslider's mind, his new sins are all turned talking devils, threaten- ing devils, roaring devils, within him. Besides, he doubts of the truth of his first conversion, con- sequently 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 diffi- culty to God by Christ. As faithfulness of other men kills him, he can see not an honest, humble, holy, faithful servant of God, but he is pierced and wounded at the heart. Ay, says he within 1. He then comes to God with that access and himself, that man fears God, that man hath faith-godly boldness that is only proper to such as him- fully followed God, that man, like the elect an- self, (Rom. v. 2, 3)—that is, to them that walk gels, has kept his place; but I am fallen from with God. Thus every one that shall be saved my station like a devil. That man honoureth doth not do; thus every one that shall be God, edifieth the saints, convinceth the world, saved cannot do,-to instance the two spoken and condemneth them, and is become heir of the of before. 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 com- ing to God by Christ, (I know what I say ;) and this makes his coming to God by Christ hard and difficult to him, Rom. xi. 2. Besides, he thinks 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, or as the men did that were fellow-servants with him that took his bro- ther by the throat, Matt. xviii. 31. Shame co- vereth 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 back- The other come for the knowledge of forgive- ness, a thing that the upright and faithful Chris- tian 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 recon- ciliation 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 un- converted sinner comes; he comes not as a back- slider 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. 2. He comes to God by Christ constantly by prayer, by meditation, by every ordinance, Ps. xxvii. 4. | For therefore he maketh use of ordi- nances, because by them through Christ he getteth into the presence of God. 3. He comes to God through Christ, because he judgeth that God only is that good, that bless- edness, 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 happi- ness 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," Ps. xlii. 1, 2. And again, "My soul thirsteth for God, for the living God, when shall I come and appear before God ?" And again, "I will go to the altar of God, unto God, my exceeding joy," Ps. xliii. 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, "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, +6 - sliding and returning Jonah; consequently, no man could tell how he was there, what he felt there, what he saw there, and what work- ings of heart he had when he was there, so well as he. Thirdly, 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. DOCTRINAL DISCOURSES. 59 where she may lay her young, even thine altar, O Lord of hosts, my king, and my God. Blessed be 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 dwell in the tents of wickedness;" and then renders the reasons-" For the Lord is a sun and a shield, the Lord gives grace and glory," &c. Ps. lxxxiv. 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. 1. They come to him for a more clear disco- very of themselves to themselves, Ps. xxxix. 1-3; for they desire to know how frail they are, be- cause 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. 2. They come to God by Christ for the weak- ening 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," Ps. li. 10; and Paul, when he cried out, "O wretched man that I am, who shall deliver me from the body of this death?" 3. They come to God by Christ for the renew- ing 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 come boldly to the throne of grace, that we may obtain grace, and find mercy to help in time of need," Heb. iv. 16. 64 4. They come to God by Christ to be helped against those temptations that they may meet withal, Matt. vi. 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 pre- sent 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. iii. 1. And for this they have encouragement, because God has said, "I will abundantly bless her pro- vision, and satisfy her poor with bread," Psalm xix. 12; cxxxii. 15. 6. They come to God by Christ for the for- giveness of daily infirmities, and for the conti- nuing 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 Fa- ther 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, 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 downfal 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 hosti- lity against him. 3. He comes to God for a spirit of unity to be 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. ii. 1 ; Rev. xvii. 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, (Rev. xxii. 21;) 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. 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 righteous- ness and merits to spare, even righteousness that can justify the ungodly. Here is always, how empty soever we be, a fulness 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 en- larging of thy thoughts, for the conviction of thy spirit, for the stirring of thee up to God, and for the shewing of thee the good signs of grace where it is, where it is abused, and where any are seek- ing after it. 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 60 DOCTRINAL DISCOURSES. 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 con- cerned with the very head and fountain of wis- dom; 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, Proverbs, xviii. 1; 1 Cor. i.; wherefore he is not a fool that thus concerns himself. 2. It is not a sign of foolishness timely to pre- vent 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. xviii. 3; xxvii. 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. lviii. 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 loaded cart to go over him. The Lord is his rock, his defence, his re- fuge, his high tower, unto which he doth conti- nually resort. Was the unjust steward a fool in providing for himself for hereafter? (Luke, xvi. 8, 9,) for pro- viding friends to receive him to harbour when others should turn him out of their doors? No more is he that gets another house for his har- bour before death shall turn him out of doors here. Secondly, 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 re- solved, in and by God's help, to make that his own. Earth is a drossy thing in this man's ac- count; 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. But as I have shewed you what he is not, so now let me, by a few words, tell you what he is. First, 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 en- closed. But this man has got it by the end, that his soul is of more value than the world, where- fore 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. viii. 7. This is the man that God has tamed, and keeps tame by himself, while all other run wild, as the asses 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 com- panions 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 to our God: many shall see it, and fear, and trust in the Lord," Psa. xl. 3. Secondly, Is there a man that comes to God by Christ? thence I infer that there is that believes No man looks after there is a world to come. 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 ante- 66 we cedent to his coming; wherefore it is said, walk by faith"-that is, we come to God through Christ by faith. And hence I learn two things, Heb. xi. 7; 2 Cor. iii. 7- 1. That faith is of a strong and forcible quality. 2. That they who come not to God by Christ have no faith. First, 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 God to them, to the damnation of their souls. shall send them strong delusions that they shall believe a lie," to their damnation. Hence it is said, "men make lies their refuge." Why?" Be- DOCTRINAL DISCOURSES. 61 | cause they trust in a lie," 2 Thess. ii. 11, 12; Jer. xxviii. 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 chil. dren, 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 upou 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 de- sireth thou shouldst come. Wherefore let men beware, and oh that they could, of a false and lying faith! Shall God speak to man's soul, and shall 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 op- posite to God and the salvation of the soul. | The whole world is divided into two sorts of men-believers and unbelievers. The godly are called believers; and why believers, but be- cause they are they that have given credit to the great things of the gospel of God? These be- lievers 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 exer- cise; 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." | 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 fan- tastically so, but substantially so-" Now faith is the substance of things hoped for, the evidence of things not seen," Heb. xi. 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 believ- ing 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 whosoever is born of God over- cometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that be- lieveth that Jesus is the Son of God? This is he that cometh 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, v. 4-6. Nor will it be to any boot 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, that notwithstanding is 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. Secondly, 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 be- lieve 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. 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 pe- rish with the vile and unbelievers, Rev. xxi. 8. 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?" Thirdly, 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 62 DOCTRINAL DISCOURSES. 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." 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. lasting joy, crowns of loving-kindness; yea, "In that day the Lord of hosts himself shall be for a crown of glory to those that are his people," Heb. ii. 7; Isaiah, xxviii. 5; xxxv.10; Psalm ciii. 4. Now, if this world (though no more could be said for it than 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 help- ing him, to tread that path rather than to have his portion with them that perish. Fourthly, 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 shews the great madness of the most of men,-madness, I say, of the high- est 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 of the sons of men are full of evil, and madness is in their hearts, while they live, and after that they go to the dead," Eccles. ix. 3. "" 1. That is the world which God commendeth, but this that that he slighteth and contemneth, 2 Thess. i. 5, 6. Hence that is called the king- dom of God, but this, an evil world, Gal. i. 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 differ-thing but that about which he should be intent; ence between them. and so are they that come not to God by Jesus Christ. A mad man has neither ears to hear, nor a heart to do, what they that are in their rights wits advise him for the best, no more have they that come not to God by Christ. A mad man 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 66 The glory that the wise man shall inherit wise shall inherit glory, but shame," says Solo- What mon, "shall be the promotion of fools.' a shame it is to see God's jewels lie uuregarded of them that yet think none are wiser than them- selves. A mad man is intent upon his joys upon any- >> 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 obsti- nately they stand in their way, the more mad. When Solomon gave himself to backsliding, he saith he gave himself to folly and madness, And when he went about Eccles. i. 17; ii. 12. to search out what man is since the fall, he went about to search out foolishness and madness, Eccles. vii. 25-30. 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 exceeding mad against them, I persecuted them even unto strange cities," Acts, xxvi. 11. Now if it is exceeding madness to do thus, how many at this day must be counted ex- ceeding 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 cock- 66 2. That world, and those that are counted worthy of it, shall all be everlasting; but so shall not this, nor the inhabitants 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 Pet. iii. "But Israel shall be saved in the Lord with an everlasting salvation: they shall not be ashamed nor confounded, world without end," Isaiah, xlv. 17. This world, with the lovers of it, will end in a burning hell; but the world to come fadeth not away, 1 Pet. i. 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 fulness of joy, and at thy right hand are plea- sures for evermore," Psalm xvi. 12. 4. There men shall be made like angels, "nei- ther can they die any more," Luke, xx. 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 ever- DOCTRINAL DISCOURSES. 63 atrices 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, (John, x. 20; Acts, xxvi. 24;) 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. That is the fourth inference. Fifthly, 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 tem- pestuous round about him. He shall call to the heavens from above, and to the earth that he may judge his people," Psalm 1. 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 Pet. ii. 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 that would not that I should reign over them, bring hither, and slay them before me,' Luke, xix. 27. 13 what is faith to possession? Faith that is mixed with many tears, that is opposed with many as- saults, and that seems sometimes to be quite extinguished; I say, what is that to a seeing of myself in heaven? myself in heaven? Hence it is said, that he shall then come to be admired in them that now be- lieve, (2 Thess. i. 10,) because they did here believe the testimony; then they shali admire that it was their lot to believe when they were in the world. 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 you took me not in," (Matt. xxv. ;) besides, you refused to come to my Father by me, wherefore now you must go from my Father by me. They that will not be saved by Christ, must be 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 pre- ferred 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, xvi. 23—27. 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, es- sentially good, and eternally good. To God! But what a surprise will it be to them that the infinite ocean of good. To God in friendly now have come to God by Christ to see them-wise, by the means of reconciliation; for the other selves in heaven indeed, saved indeed, and now will be come to him to receive his anger, possessed of everlasting life indeed. For alas! because they come not to him by Jesus Christ. 64 DOCTRINAL DISCOURSES. 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. 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 mouth. His seed will I make to endure for ever, his seed shall endure for ever," Psalm lxxxix. 36, 37. Hence it is clear that the cove- nant 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 Godward; therefore he is said to be "the covenant of the people,” (Isaiah, xlii. 6,) or that which the holy God by law re- quired of us. 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 con- tinued; 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 con- cerned in that covenant; I answer, yes; yet so as that all points and parts thereof that concern life and death everlasting is laid upon his pre-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 cove- nant; but them 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. | 2. That of the benefit of intercession. 3. That of the persons that are interested in this intercession. Wherefore now I come to the last head, and that is to shew you the certainty of their reaping the benefit of his intercession. "Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." "" "" 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 valency 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 sug- gesteth, lies in the continuance of it, "Seeing he ever liveth to make intercession," Heb. vii. 3, 17, 21, 24. 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; and here he (( ever liveth to make intercession." رو Now, by the text is shewed 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 demon- stratively, 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 that 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. 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 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, (Rom. iv. 1—5,) 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 dam- nation. 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 right- eousness 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. v. 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 bre- thren, that through this man is preached unto you the forgiveness of sins; and by him all that be- lieve are justified from all things, from which ye could not be justified by the law of Moses," Acts, xiii. 38, 39. If this be so, as indeed it is, then here lieth a "he ever liveth to great deal of this conclusion, make intercession," and of the demonstration of the certain salvation of him that cometh to God by him, "seeing he ever liveth to make inter- For if Christ Jesus is a cession for them." DOCTRINAL DISCOURSES. 65 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 sal- vation, is not broken, none can shew 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 shews that the benefit of the covenant of God remaineth with us-namely, that grace should be communicated unto us for his priest- hood's sake, and that our sins and iniquities God would remember no more, Heb. viii. 10-12; x. 16-21. 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. (C Secondly, But further, this priesthood, as to the unchangeableness of it, is confirmed unto him by 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. iii. 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. دو priest for ever. I thus discourse, to shew you what dangerous conclusions follow from a con- ceit that some that come to God by Christ shall not be saved, though he ever liveth to make inter- cession for them. The Lord by swearing confirmeth to Christ, and so to us in him, the immutability of his counsel, (Heb. vi. 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 shews that this covenant, and so the pro- mise of remission of sins, is steadfast and im- movable. And it is worth your noting the man- ner 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 an 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 on upon the covenant, and at last upon God himself, who has sworn, and will not repent, that he is a 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 shew 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 "He is demonstration is clearer and clearer- able to save them to the uttermost that come unto God by him, seeing he ever liveth to make inter- cession for them." - Thirdly, This unchangeableness of the priest- hood of Christ dependeth also upon his own life: "This man, because he continueth ever, hath an Now unchangeable priesthood," Heb. vii. 24. 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 priest- hood: 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 last- ingness 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." 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 com- mandment, but after the power of an endless An endless life is, then, a life," Heb. vii. 16. 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. We will speak to the first, and for the better setting of it forth we will shew 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. 1. 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, x. 18. It is a life, then, that was once laid down as the price of man's redemp- tion, and a life won, gained, taken, or recovered again, as the token or true effect of the com- E 1 66 DOCTRINAL DISCOURSES. "" pleting, by so dying, that redemption; wherefore it saith again, "In that he died, he died unto sin once; but in that he liveth, he liveth unto God,' Rom. vi. 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, ii. 24, doth clearly mani- fest; and if this life is the ground of the un- changeableness 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 command- ment, but by the power of an endless life; but by the power of a life rescued from death, and eter- nally exalted above all that any ways would yet assault it; for "Christ being raised from the dead, dies no more; death has no more dominion over him," Rom. vi. 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 his vision of him at Patmos: "And he laid his 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. i. 16-18. 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 justifi- cation; 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 de- struction 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 ever- more. 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 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 immor- tality to light through the gospel," 2 Tim. i. 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 em- phatical 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, vic- torious life,) and that he improveth while he ever so lives to make intercession for us. This life, then, is a continual plea and argu- ment with God for them that come to him by Christ, should he make no other intercession, but only shew 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, inter- cession, 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, Secondly, Let us speak a word to the second head-namely, for that his living for ever capa- citates him to be the last in his own cause, and to have the casting voice, and that is an advan- tage 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, (2 Cor. xiii. 4,) or with a respect to our welfare, for he liveth to make intercession, intercession against Satan our accuser, for us. Besides, he liveth before God, and to God, and that after he had given his life a ransom for us. What can fol- low 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 de- sign of Satan against us, in his labouring con- tinually to accuse "He hath tinually 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 in- tercedes, 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 mis- chief all; overthrow that soul, and you overthrow p ph m de Pa DOCTRINAL DISCOURSES. 67 his intercessor; and overthrow him, and you over- throw 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"- able to save them to the uttermost. He is "" 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 ene- mies, for he must live, yea, reign, till all his enemies are put under his feet, 1 Cor. xv. 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 inter- cession, 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? bigger than the altar of incense, which was a figure of Christ's intercession, Exod. xxvii. 1; xxx. 1; Rev. viii. 3. But this, I say, his inter- cession 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 Í 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. xii. 24;) it is by the value of that that God measureth out and giveth unto us grace and life eternal; where- fore 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," (Heb. ix. 12,) for our souls. 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 inter- cede; his blood makes way for us, as for those redeemed by it, that we might be saved. This, then, shews sufficiently the worth of the blood of Christ, even his ever living to make in- tercession 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 plenary 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 Fourthly, The duration of Christ's interces- freely by his grace through the redemption that sion, as it is grounded upon a covenant betwixt is in Jesus: whom God hath set forth to be a God and him, upon an oath also, and upon his propitiation through faith in his blood, to declare life, so it is grounded upon the validity of his his righteousness for the remission of sins that merits. This has been promiscuously touched are past; to declare, I say, at this time his right- before, but since it is an essential to the lasting-eousness: that he might be just, and the justifier ness of his intercession, it will be to the purpose of him that believeth in Jesus," Rom. iii. 24, 25. to lay it down by itself. So, then, here is also a ground of intercession, even the blood shed for us before. Intercession, then, I mean Christ's interces- sion, 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 of him the heathen, and he would give him the breadth, reach no further than his merits, for he uttermost parts of the earth for his possession," may not pray for those for whom he died not. Psalm ii. 7,8. His blood, then, has value enough Indeed, if we take in the utmost extent of his in it to ground intercession upon; yea, there is death, then we must beware, for his death is more worth in it than Christ will plead or im- sufficient to save the whole world. But his inter- prove for men by way of intercession. I do not cessions are kept within a narrower compass. at all doubt but that there is virtue enough in the The altar of burnt offerings was a great deal blood of Christ, would God Almighty so apply it, E2 And that you may see it yet more for your comfort, God did at Christ's resurrection, to shew what a price he set upon his blood, bid him "ask 63 DOCTRINAL DISCOURSES. 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 interces- sion for him." I have now done what I intend upon this subject when I have drawn a few inferences from this also. 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 interces- sion 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 in- tercedes that the work now begun in my soul may be perfected, not only to the day of my dis- solution, but unto the day of Christ, (Phil. i. 6 ;) that is, until he comes to judgment. So that, as he begun 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, Isaiah, xxxviii. 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. Secondly, Hence also I infer that as Satan thought he struck home at first when he pol- luted 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. ii. 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 mi- racles 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, Matt. ix. 34; xxviii. 11-16; Luke, xxiii. 2; John, vii. 12, 52; x. 20. Yea, so un- satiable was his malice, that he set the soldiers to forge lies about him to the denial of his resur- rection, and so managed that matter that what they said has become a stumbling-block to the Jews to this very day. 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. xii.) 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 persecu- tions and general troubles; but oh! how doth he haunt the spirits of the Christians with blas- phemies 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 bis 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 ever liveth to make intercession for them that come to God by him." "he 4. And if he cannot overthrow, if he knows he cannot overthrow them, yet he cannot for- bear 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. Thirdly, 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 dis- couraged till he has 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. xlii. 4; l. 6, 7. For do but consider what sin is from which they must be saved; do but consider what the devil and the curse are 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 match- less contradiction of sinners which he endured against himself, which could not but be a great DOCTRINAL DISCOURSES. 69 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 re- peated 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 an- gels may be astonished to see how little we are affected with that of it 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. Fourthly, 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: be- cause he hath poured out his soul unto death, and was numbered with the transgressors, and bear the sin of many, and made intercession for the transgressors," Isa. liii. 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 Siuim," Isa. xlix. 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 na- tions come in and be saved, and shall walk in the light of the Lord. 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. Fifthly, 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 K have such a high priest, such an intercessor as Jesus Christ; who would dishonour such a Jesus by doubting 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 confi- dently 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 fulness in him. He has been a Saviour these four thousand years already, (two thousand be- fore the law, two thousand in the time of the law,) besides the sixteen hundred years that 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. I 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.' } "} Sixthly, 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. And they shall hang upon him all the glory of his Father's house; the offspring and the issue, all vessels of small quantity; from the vessels of cups even to all the vessels of flagons," Rer. v. 12; Isa. xxii. 24. Oh! the work of our re- demption by Christ is such as wanteth not pro- vocation to us to bless and praise and glorify him in our body and in our souls who has bought us with a price, and glorify God and the Father by him, 1 Cor. vi. 20. THE USE. I come now to make some use of this dis- course; and, ― 6; 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 Čor. xv. 1 Gal. iii. 13-15. 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 sa- tisfy ourselves with the slaying of the sacrifice: we look not enough after our Aaron as he goes into 70 DOCTRINAL DISCOURSES. 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 inter- cession 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; foras- much 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 per- sons 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 continu- ally 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 cere- monies 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 gospellers 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 com- mentaries 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 times of temptation, but I speak now as to the common course of Christianity. There is no- thing 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, be- cause they are content with what comes 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 mi- nisters, but to shew 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 amongst us, and that strange revolting from truth once professed by us. Secondly, 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 disposi- tion 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 my- self 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. of truth. There belongs to every true notion of truth a power; the notion is the shell,-the power, 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. iv. 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 carnest 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, xvi. 10. : 2. Improve them to others, and that, 1. By labouring to instil 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 shewing them by thy life the peace, the glo- rious 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 encourage- ment to come to God by prayers and supplica- tions for ourselves, and by intercessions for our | families, our neighbours, and enemies. Farewell. AND T SOME GOSPEL TRUTHS OPENED, ACCORDING TO THE SCRIPTURES. SOME GOSPEL GOSPEL TRUTHS OPENED, ACCORDING TO THE SCRIPTURES; OR, THE DIVINE AND HUMAN NATURE OF CHRIST JESUS, HIS COMING INTO THE WORLD, HIS RIGHTEOUSNESS, DEATH, RESURRECTION, ASCENSION, INTERCESSION, AND SECOND COMING TO JUDGMENT, PLAINLY DEMONSTRATED AND PROVED; AND ALSO ANSWERS TO SEVERAL QUESTIONS, WITH PROFITABLE DIRECTIONS TO STAND FAST IN THE DOCTRINE OF JESUS THE SON OF MARY, AGAINST THOSE BLUSTERING STORMS OF THE DEVIL'S TEMPTATIONS WHICH DO AT THIS DAY, LIKE SO MANY SCORPIONS, BREAK LOOSE FROM THE BOTTOMLESS PIT, TO BITE AND TORMENT THOSE THAT HAVE NOT TASTED THE VIRTUE OF JESUS BY THE REVELATION OF THE SPIRIT OF GOD. >> JOHN, XIV. 6 "Jesus saith, I am the way, the truth, and the life: no man cometh to the Father, but by me. ACTS, IV. 12 "Neither is there salvation in any other THE AUTHOR TO THE READER. SEEING the Lord hath been pleased to put it into mine heart to write a few things to thee, reader, touching those things which are most surely be- lieved by all those that are or shall be saved, (Luke, i. 1; Acts, xiii. 38,) I think it meet also to stir up thy heart by way of remembrance, touching those things that are the hindrances of thy believing the things that are necessary to the welfare of thine immortal soul. And indeed this is the only thing necessary; it is better to lose all that ever thou hast than to have thy soul and body for ever cast into hell; and therefore I beseech thee to consider with me a few things touching the stratagems, or subtle temptations, of the devil, whereby he lieth in wait, if by any means he may, to make thee fall short of eternal life, 1 Pet. v. 8. And first of all, he doth endeavour by all means to keep thee in love with thy sins and pleasures, knowing that he is sure of thee if he can but be- witch thee to live and die in them, 1 Cor. vi. 9, 10; 2 Thess. ii. 12. Yea, he knows that he is as sure of thee as if he had thee in hell already, John, And that he might accomplish his design on thee in this particular, he laboureth by all means possible to keep thy conscience asleep in security and self-conceitedness, keeping thee from all things that might be a means to awaken and rouse up thine heart; as, first, he will endeavour to keep thee from hearing of the word, by sug- gesting unto this and the other worldly business which must be performed; so that thou wilt not want excuse to keep thee from the ordinances of Christ, in hearing, reading, meditation, &c.; or else he seeks to disturb and distract thy mind when thou art conversant in these things, that iii. 19. "1 thou canst not attend to them diligently, and so they become unprofitable; or else, if thou art a little more stirred, he labours to rock thee asleep again, by casting thee upon, and keeping thee in, evil company, as among rioters, drunkards, jesters, and other of bis instruments, which he employeth on purpose to keep thee secure, and so ruin thy soul and body for ever and ever. If not thus, then peradventure he will seek to persuade thee it is but a melancholy fit, and will put thee upon the works of thy calling, or thy pleasures, or physic, or some other trick he will invent such as best agreeth with thy nature; and thus thy heart is again deaded, and thou art kept in carnal security, that thou mightst perish for ever. But if notwithstanding these and many cunning sleights, more which might be named, he cannot so blind and benumb thy conscience but that it doth see and feel sin to be a burden, into- lerable and exceeding sinful, then, in the second place, his design is to drive thee to despair by persuading thee that thy sins are too big to be pardoned; he will seek by all means possible to aggravate them by all the circumstances of time, place, person, manner, nature, and continuance of thy sins; he will object in thy soul thou hast outsinned grace by rejecting so many exhorta- tions and admonitions, so many reproofs, so many tenders of grace; hadst thou closed in with them, it had been well with thee, but now thou hast stood it out so long that there is no hope for thee; thou mightst have come sooner, if thou didst look to be saved, but now it is too late. And withal, that he might carry on his design upon thee to purpose, he will be sure to present to thy 14 [ 1 74 DOCTRINAL DISCOURSES. conscience the most sad sentences of the scrip- ture; yea, and set them home with such cunning arguments, that, if it be possible, he will make thee despair and make away thyself, as did Judas. But if he be prevented in this his intended purpose, the next thing he doth beset thee with is, to make thee rest upon thy own righteousness, telling thee that if thou wilt needs be saved, thou❘ must earn heaven with thy fingers' ends; and, it may be, he represents to thy soul such a scrip- ture-" If thou do well, shalt thou not be ac- cepted?" And thou having (but in the strength of nature) kept thyself from thy former grosser pollutions, and it may be from some more secret sins, art ready to conclude now thou dost well, now God accepts thee, now he will pardon, yea, hath pardoned thee, now thy condition is good, and so goest on till thou meetest with a searching word and ministry, which tells thee, and disco- vers plainly unto thee, that thou dost all this while deceive thyself by a vain hope and confi- dence; for though thou seek after the law of righteousness, thou hast not yet attained to the law of righteousness, nor yet canst, because thou seekest it not by faith, "but as it were by the works of the law," Rom. ix. 31, 32. Here, again, thou art left in the mire, and now peradventure thou seest that thou art not profited by the works of the law, nor thy own righteousness; and this makes thee stir a little; but in process of time, through the subtle sleights of the devil, and the wickedness of thine own heart, thou forgettest thy trouble of conscience, and slippest into a no- tion of the gospel and the grace thereof, and now thou thinkest thyself cocksure; now thou art able to say, He that lives and dies in his sins shall be damned for them; he that trusts in his own righteousness shall not be saved. Now thou canst cry, Grace, grace, it is freely by grace, it is through the death of the man Christ Jesus that sinners do attain unto eternal life, Heb. ix. 14. This, I say, thou hast in the notion, and hast not the power of the same in thine heart, and so it may be thine head is full of the knowledge of the Scriptures, though thine heart be empty of sanc- tifying grace. And thus thou dost rejoice for a time, yet because thou hast not the root of the matter within thee, " in time of temptation thou fallest away," Luke, viii. 13. Now, being in this condition, and thinking thy- self to be wondrous well because of that notion of the truth, and that notion thou hast in the things of God, I say, being in this state, thou art liable to these dangers- * First, Thou art like to perish if thou die with this notion in thine head, except God out of his rich grace do work a saving work of grace and knowledge in thy heart; for know this, thou mayst understand glorious mysteries, and yet be a cast-away, 1 Cor. xiii. 1-3. Or else, Secondly, Thou art liable to the next damnable heresy that the devil sendeth into the world. See and consider Luke, viii. 13; 2 Tim. ii. 18. I say, thou dost lie liable to be carried away with it, and to be captivated by it, so that at last, through the delusions of the devil, thou mayst have thy conscience seared as with a hot iron, so hard, that neither law nor gospel can make any entrance thereinto to the doing of thee the least good. And indeed, who are the men that at this day are so deluded by the quakers, and other pernicious doc- trines, but those who thought it enough to be talkers of the gospel and grace of God, without seeking and giving all diligence to make it sure unto themselves? "And for this cause God hath sent them strong delusion, that they should be- lieve a lie that they all might be damned who believed not the truth, but had pleasure in un- righteousness," as it is written, 2 Thess. ii. 11, 12. And indeed, if you mark it, you shall see that they be such kind of people who at this day are so carried away with the quakers' delusions- namely, a company of loose ranters and light no- tionists, with here and there a legalist, which were shaking in their principles from time to time, sometimes on this religion, sometimes on that, and thus these unstable souls are deluded and beguiled at last, 2 Pet. ii. 14. So that these who before, as one would have thought, had some- thing of God in them, are now turned such ene- mies to the glorious truths of the gospel, that there are none so obstinately erroneous as they. And indeed it is just with God to give them over to believe a lie" (2 Thess. ii. 11) who be- fore were so idle that they would not receive the truth of God into their hearts "in the love of it," and to be bewitched by the devil to obey his temptations, and be damned, who would not obey the truth, (Gal. iii. 1,) that they might be saved. (4 But you will say, what lies are those that the devil beguileth poor souls withal? I shall briefly tell you some of them; but having before said that they especially are liable to the danger of them who slip into high notions, and rest there, taking that for true faith which is not, I shall desire thee seriously to consider this one character of a notionist: such an one, whether he perceives it or not, is puffed up in his fleshly mind, and ad- vanceth himself above others, thinking but few may compare with him for religion and knowledge in the Scriptures, but are ignorant and foolish in comparison of him, (thus in comparison of him, (thus "knowledge puffeth up," 1 Cor. viii. 1 ;) whereas, when men receive truth in the love of the truth, the more the head and heart are filled with the knowledge of the mystery of godliness, the more they are emptied of their own things, and are more sensible of their own vileness, and so truly humbled in their own eyes. And further, a notionist, though he fall from his former strictness and seeming holiness, and appear more loose and vain in his practices, yet speaks as confidently of himself as to assurance. of salvation, the love of God, and union with God, as ever. But now, to return, and declare some of those lies which the devil persuades some of these men to believe. 1. That salvation was not fully and completely wrought out for poor sinners by the man Christ Jesus, though he did it gloriously, (Acts, xiii. 38, 39,) by his death upon the cross without the gates of Jerusalem, Heb. xiii. 12, compared with John, xix. 20. 2. This is another of his lies wherewith he doth deceive poor sinners, bidding them follow the light that they brought into the world with them, telling them that light will lead them to the kingdom; for, say they, it will convince of sin, as swearing, lying, stealing, covetousness, Man d DOCTRINAL DISCOURSES. 75 "To them that are defiled and unbelieving is nothing pure," &c. It appeareth also in this that all do not attain salvation, which they must needs do if they had true justifying faith; com- pare Luke, xiii. 24, and 1 John, v. 19, with Mark, xvi. 16; and Heb. iv. 3, with ver. 6 and 11. They that believe shall be saved." (6 and the rest of the sins against the law, Rom. iii. 20. But the law is not of faith, (Gal. iii. 13;) and then I am sure that it, with all its motions and convictions, is never able to justify the soul of any poor sinner. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things that are written in the book of the law to do them," Gal. iii. 10. "But that no man is justified by the law is evident; for, the just shall live by faith," ver. 11. Now because I am not altogether ignorant of the delusion of the devil touching this grace of faith also, I shall therefore in short give thee, reader, a brief yet true description from the scripture. 1. What true justifying faith is, and what it lays hold upon. 2. I shall shew who it doth come from. 3. That every one hath it not. 4. What are the fruits of it. First, therefore, true faith is a fruit, work, or gift of the Spirit of God, (Gal. v. 22; 2 Thess. i. 11; 1 Cor. xii. 9,) whereby a poor soul is enabled, through the mighty operation of God, (Col. ii. 12,) in a sense of its sins and wretched estate, to lay hold on the righteousness, blood, death, resurrection, ascension, intercession, and coming again of the Son of God which was cru- cified without the gates of Jerusalem for eternal life, (John, iii. 16, 18, compared with Matt. iii. 17; Gal. ii. 20; Rom. iii. 25; v. S-10; Acts, xvi. 31; Heb. xiii. 12,) according to that saying in Heb. xi. 1," Now faith is the substance of things hoped for, and the evidence of things not seen;" that is, the things that are hoped for faith sees, lays hold upon, and embraces them (Heb. xi. 13) as if they were present; yea, it seals up the certainty of them to the soul. There- fore, saith the apostle, it is the evidence, or testi- mony, or witness, of those things that are not seen as yet with a bodily eye, which are obtained by the blood of the man Christ Jesus, (Heb. ix. 14, compared with Heb. x. 12, 19, 20,) by which the soul sees as in a glass the things that God hath laid up for them that fear him, 1 Cor. xiii. 12; 2 Cor. iii. 18. 1. The fruits of it are, first, to purify the heart, (Acts, xv. 9, and 1 John, iii. 3 ;) and that, as I said before, by laying hold on what Jesus Christ had done and suffered for sinners, Acts, xiii. 38, 39. 2 It fills the soul with peace and joy, in that it lays hold on the things that are obtained for it, Rom. v. 1; 2 Tim. i. 9, 10; 1 Peter, i. 8. 3. It makes the soul to wait patiently for the glory that is to be revealed at the second appear- ing of the man Christ Jesus, whom God hath raised from the dead, which hath also delivered it from the wrath to come, as in Titus, ii. 13, 14; 1 Peter, iv. 13; v. 1, 4; 1 Thess. i. 10. | But how, may some say, doth the devil make his delusions take place in the hearts of poor creatures ? Answer.-Why, 1. He labours to render the doctrine of the Lord Jesus, and sal- vation by him alone, very odious and low; and also his ordinances, as hearing, reading, medita- tion, use of the Scriptures, &c., telling poor sin- ners that these things are but poor. low, carnal, beggarly, empty notions, preached up by the cler- gymen, who are the scribes and pharisees of this generation, who have the letter, but not the Spirit of God in them; which lead men into the form, but not into the power of the Lord Jesus; and with this persuasion he also represents the ungodly and base carriage or behaviour of some who have taken in hand to preach the doctrine of the Lord Jesus Christ, and thereby he doth render the gospel of our Lord Jesus the more contemptible and base. But woe, woe, woe, be to them by whom such offences come, Matt. xviii. 7; Luke, xvii. 1, 2. ** " 2. He pretends to lead them up into some higher light, mysteries, and revelations of the Spirit, into which but a very few have attained, or can attain; also bewitching their affections, and taking them with an earnest pursuit after these his pretended truths, persuading them that they shall be as God himself, able to discern between good and evil, Gen. iii. 5. And in this he is exceeding subtle and expert, as having practised it ever since the days of Adam. These things being thus considered, and in some measure hun- gered after, and the rather because they are good, as they think, to make one wise, (Gen. iii. 6,) the poor soul is all on the sudden possessed with a desperate spirit of delusion, which carries it away headlong with some high, light, frothy no- tions and spiritual wickedness (which drown it in perdition and destruction) that doth feed and tickle the heart awhile, to the end it may make way for a further manifestation of itself in the poor deluded soul, which when it hath attained to, it doth then begin to bring the soul into a clearer sight of those things which it was loath it should know at the first; but having fitted the Secondly, If you would know who this faith comes from, read Ephes. ii. 8: "For by grace ye are saved," saith the scripture, through faith, and that not of yourselves, it is the gift of God." Again, in Phil. i. 29, it is thus written : "For unto you (that are believers) it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. And thus much do the apostles hold forth to us in their prayer or request to the Lord Jesus when they say, Lord, increase our faith," Luke, xvii. 5; and he is therefore called " the author and finisher of our faith," Heb. xii. 3; also we find in James, i. 17, that " every good and perfect gift is from above, and cometh down from the Father of lights," &c.; and therefore faith comes from God; for true justifying faith is a good gift, and perfect in respect of the author, God; in respect of its object, Christ; and in respect of the na- ture, though not in respect of the degree and mea- sure of it in us; even as a grain of gold is as per- fect gold as a pound of gold, though not so much. All men have not faith; this the apostle wit-soul by degrees for a further possession of itself, nesseth in so many words, as we find, 2 Thess. at last it begins to hold forth its new gospel, iii. 2; and Deut. xxxii. 20; also in Titus, i. 15, shewing the soul a new Christ and new Scriptures. CC 76 DOCTRINAL DISCOURSES. The new and false Christ is a Christ crucified with- in, dead within, risen again within, and ascended within, in opposition to the Son of Mary, who was crucified without, dead without, risen again without, and ascended in a cloud away from his disciples into heaven (Acts, i. 9-11) without them. Now, this new and false Christ hath a new and false faith belonging to his gospel, which faith is this, to apprehend this Christ crucified within, dead within, risen again within, and ascended within. But ask them for a scripture that doth positively prove their doctrine, they also have a scripture, but it is within, it doth bear witness within; and if they had not that, (though that be of the devil's making,) I am sure they would have none out of God's holy Scriptures, for they will allow of no crucified Christ but he that was crucified without the gates of Jerusalem, Heb. xiii. 12; John, xvi. 20; dead and buried in the sepulchre of Joseph of Arimathea, John, xix. 38-42; was raised again out of that sepulchre into which Joseph had laid him, John, xx. 1, 12; who went before his disciples into Galilee, Mark, xvi. 7; and to Emmaus, Luke, xxiv. 16; shewed them his hands and his feet, (Luke, xxiv. 39, 40,) where the nails had gone through; did eat and drink with them after his resurrection; was seen of them on earth forty days after his resurrec- tion, Acts, i. 3; and after that ascended away in a cloud out of the sight of his disciples into hea- ven, Acts, i. 9—11; which Christ ever lives to make intercession for us, Heb. vii. 24, 25; who will come again also at the end of the world to judgment, Acts, x. 42; xvii. 31; 2 Pet. iii.10, 11; who also is the same that hath obtained eter- nal redemption for us, Acts, xiii. 37-39; Rom. iii. 25; Ephes. i. 7; Rev. i. 5. This, I say, or rather the Scriptures say, is God's Christ, (Matt. xvi. 16,)" In whom he is well pleased," Matt. iii. 17. Neither doth God own any other, or allow of any other; "For there is none other "For there is none other name under heaven given among men, whereby we must be saved, than the name of Jesus of Nazareth," Acts, iv. 10, compared with ver. 11, 12. But as I told you before, the way to be thus de- luded is, first, to render God's Christ odious and low, with a pretence of some further light and revelations ; "and thus professing themselves to be wise, they became fools," Rom. i. 22. But you will say, doth not the scripture make men- tion of a Christ within? Colos. i. 27; 2 Cor. xiii. 5; Rom. viii. 10. I answer, (6 1. God's Christ was and is true God and true man; he was born of the Virgin Mary true God and true man, Matt. i. 23.* And they shall call his name Emmanuel, which being interpreted, is God with us;" or God in our nature, accord- ing to 1 Tim. iii. 16, "God was manifested in the flesh; and John, i. 14, "The Word was made flesh, and dwelt among us, (and we beheld his glory, as of the only-begotten of the Father,) full of grace and truth." And in Heb. ii. 14: "Forasmuch then as the children are partakers of flesh and blood, he (that is, God, Heb. i. 8) also himself likewise took part of the same, that * Though I shall go seemingly about in answer to this question, yet it will be very profitable to them who shall weigh and consider the several sentences hereof. | through death he might destroy him that had the power of death, that is, the devil." Now, as he was thus true God and true man, so he became our Redeemer and Saviour. our Redeemer and Saviour. Compare the first and second chapters to the Hebrews together, and you may clearly see that this is a glorious truth, that "He who is the first and the last," (Rev. i. 17, 18; ii. 8,) "humbled himself, and made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men." And was this all? No. "He hum- bled himself unto death, even the death of the cross," Philippians, ii. 7, 8, compared with Rev. i. 17, 18; and ii. 9, with Gal. i. 4. Now after this Christ of God, true God and true man, had wrought out eternal redemption for us poor miserable sinners, (Heb. ix. 14, compared with 1 Tim. i. 15;) I say, after he had done this, he ascended up into heaven, and there ever lives to make intercession for us. Now this Christ, hav- ing thus completely wrought out our salvation, sends his disciples abroad to preach the same to poor sinners, (Acts, ii. ; 2 Cor. v. 19, 20;) and so many as were ordained to eternal life, when they heard the word or the gospel preached by the apostles, which gospel was this Christ, (1 Cor. i. 17, compared with ver. 23;) I say, so many as were ordained to eternal life, when they heard the word, the Holy Ghost, or Spirit of Christ, fell upon them, (Acts, x. 44, compared with Acts, xiii. 48,) which did lead them into the redemption and glorious things that the Lord Jesus had laid up and prepared for them, (John, xvi. 13—16; 1 Cor. ii. 9;) "which Spirit was the earnest of their inheritance, until the redemption of the purchased possession, to the praise of his glory," Ephes. i. 13, 14. This earnest of their inherit- ance was a glorious encouragement to them that had it to hope for the glory that was to be re- vealed at the appearing of Jesus Christ, which is the meaning of that place in Col. i. 27. And that will be seen clearly if we compare it with Eph. i. 13, 14, before cited. Now this Spirit, which sometimes is called the Spirit of Christ, (2 Cor. xiii. 5 ;) this Spirit, I say, being given to all those that were ordained to eternal life, it must needs follow that those that had not this Spirit, but did live and die without it, were not ordained to eternal life, and so were none of Christ's, but were reprobates, (Rom. viii. 9 ;) for the Spirit of Christ is the distinguishing charac- ter betwixt a believer and an unbeliever, he that hath it, and is led by it, is a child of God, (Rom. vii. 14;) but he that hath it not is none of Christ's. So, then, the answer that I give to the question is this-The Spirit of Christ that is given to be- lievers is the earnest or hope of that inheritance that Christ hath already purchased, and is now preparing for so many as he hath given, or shall And for the proof give, this Holy Spirit unto. hereof, read Eph. i. 13, 14-" In whom (saith the scripture) ye also trusted, after that ye heard the word of truth, the gospel of your sal- vation: in whom also after that ye believed, ye were sealed with the Holy Spirit of promise, which is the earnest of our inheritance (which inheritance is the eternal redemption that was purchased by Christ for poor sinners, Heb. DOCTRINAL DISCOURSES. 77 44 ix. 14,) until the redemption of the purchased possession, unto the praise of his glory." Again, Gal. v. 5, "For ye through the Spirit wait for the hope of righteousness by faith." And Col. i. 27, the apostle, speaking of this great mystery, saith, "To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory;" which glory was then revealed to the saints no otherwise than by faith, as the apostle saith, We rejoice in the hope of the glory of God," Rom. v. 2. Which hope is begotten by the Spirit's shedding abroad the love of God in our hearts, (ver. 5;) which hope is not yet seen, that is, not yet actually enjoyed; "for we are saved by hope: but hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it," Rom. viii. 24, 25. And, I say, the cause of believers' hope is this, is this, Christ, or the Spirit of Christ, in them, the hope of glory. And indeed he may well hope for glory to come who hath already an earnest thereof given him of God, and that earnest no less than the Spirit of the Lord Jesus, Rom. viii. 16, 17. But now, this Spirit, which is the cause of a believer's hope, all men have not, (Jude, 19; Ephes. ii. 12; Rom. viii. 9; John, xiv. 16, 17;) therefore what a sad doctrine is that which saith, Follow the light that Christ hath enlightened every man withal which cometh into the world, which light is the conscience, that convinceth of sins against the law; and that you may see clearly if you mind that scripture (John, viii. 9) which saith, that the Pharisees, which had neither the love of God nor his word abiding in them, (John, v. 38, 43,) when they had heard Christ speaking thus to them, He that is without sin among you, &c., being convicted by their own consciences, went out one by one, beginning at the eldest, even to the least." But the devil, that he might be sure not to miss of his design, la- bours by all means to render the Scriptures also odious and low, telling them of the scriptures within, which Christ never taught, nor yet his disciples; but they being given up of God to a re- probate mind, have given themselves over rather to follow the suggestions of the devil than the holy Scriptures which God hath commanded us to be- take ourselves to, (Isaiah, viii. 20, compared with John, v. 39,) which scripture is called the sword of the Spirit, (Eph. vi. 17,) which weapon our Lord Jesus himself held up to overcome the devil withal, Matt. iv. 4, 7, 10; Luke, iv. 4, 8, 12. But this design, as I told you, the devil carries on by pretending to shew them a more excellent way which they may attain to, if they be but wise, and follow what is made known unto them from the light within them. But, reader, that thou mayst be able to escape the snare of this cunning hunter, I shall lay thee down some few directions, which if the Lord give thee grace to follow, thou shalt escape these wicked delusions. And first of all, I do admonish thee to be very serious touching thine estate and condition, and examine thine own heart by the rule of the word of God, whether or no thou hast as yet any be- ginnings of desiring after religion; and if thou "" findest that thou hast lived until now in igno- rance, and hast not set thyself to remember thy Creator, as thou art commanded, (Eccles. xii. 1,) then I beseech thee, consider that thou art under the wrath of Almighty God, and hast been so ever since thou camest into the world, (Ephes. ii. 1, 2,) seeing thou in thy first parents didst transgress against thy Maker-Rom. v. 18: "Therefore as by the offence of one (that is, of Adam, ver. 14) judgment came upon all men unto condemnation.' Besides the many sins thou hast committed ever since thou wast born- sins against the law of God, and sins against the gospel of the grace of God; sins against the long-suffering and forbearance of God, and sins against his judgments; sins of omission, and sins of commission, in thoughts, words, and actions- consider, I say, thy condition; yea, get a very great sense of thy sins that thou hast committed; and that thou mayst so do, beg of God to con- vince thee by his Holy Spirit, not only of sins against law, but also of that damning sin, the sin of unbelief. I 2. If thou by grace art but brought into such an estate as to see thyself in a lost condition be- cause of sin without the Lord Jesus, then, in the next place, have a care of resting on any duty done, though it be never so specious; I say, have a care of making any stay anywhere on this side the Lord Jesus Christ; but above all strive to be- lieve that that very man that was born of the Virgin Mary did come into the world on pur- pose to save thee as well as other poor sinners; say, thou must not be content till thou art enabled to say, "He loved me, and gave himself for me," Gal. ii. 20. And that thou mayst be sure to attain to this most precious faith, (for so it is,) be much in applying the freest promises to thy own soul; yea, those that have no conditions annexed to them, as these, or other like, Jer. iii. ; xxxi. 3; John, vi. 37; xiv. 19; Hos. xiv. 3. I say, labour to apply to thy own soul in particular the most glorious and freest promises in the book of God. And if at any time the devil besets thee by his temptations, (for so is his wonted manner to do, and so much the more as he sees thee labour to get out of his reach,) I say, when he assails thee with his fiery darts, be sure to act faith on the most free promises, and have a care that thou dost not enter into any dispute with him, but rather resist him by those blessed pro- mises that are laid down in the word of God; and withal, be sure to meditate upon the blood of the man Christ Jesus, who also is the true God, and read those scriptures that do most fully and clearly speak of it, as 1 John, i. 7; Eph. i. 7; Heb. ix. 14; Rom. iii. 25. But if thou say (as it is often the speech of poor souls lying under a sense of sin, and the apprehensions of wrath due to it) I cannot apply the promises to mine own soul, and the reason is, because my sins are so great and so many, con- sider, and know it for a truth, that the more and greater thou seest thy sins to be, the more cause hast thou to believe; yea, thou must there- fore believe because thy sins are great. David made it an encouragement to himself, or rather the Spirit of the Lord made it his encouragement, to crave, yea, to hope for pardon because he had 78 DOCTRINAL DISCOURSES. greatly transgressed-Psalm xxv. 11, " For thy name sake, O Lord, (saith he,) pardon mine iniquity, for it is great." As if he had said, O Lord, thy name will be more glorified, the riches of thy grace will he more advanced, thy mercy and goodness will more shine and be magnified in pardoning me who am guilty of great iniquity, than if thou pardonest many others who have not committed such heinous offences. And I dare say the reason why thou believest not is not because thy sins are great, but because thou dost reason too much with that wicked enemy of man's salvation, and givest way too much to the fleshly reasoning of thine own heart. For Christ hath said, "He that cometh unto me, I will in no wise cast out," John, vi. 37. And again, Though thy sins be as red as scarlet, they shall be as white as snow," Isa. i. 18. And Christ calleth those that labour and are heavy laden to come to him, with promise to give them rest, Matt. xi. 28. Wherefore thou must not say, My sins are too big; but thou must say, Because I am a great sinner, yea, because I have sinned above many of my companions, and am nearer to hell and eternal damnation than they, because of my sins, therefore will I cry unto the Lord, and say, O Lord, pardon my sins, for they are great. 66 Now, that thou mayst not be deceived in a matter of so great concernment, have a special care of these three things-First, Have a care of putting off thy trouble of spirit the wrong way, which thou mayst do three ways-1. When thy conscience flieth in thy face, and tells thee of thy sins, thou dost put off convictions the wrong way if thou dost stop thy conscience by promising to reform thyself, and lead a new life, and gettest off thy guilt by so doing; for though thou mayst by this means still and quiet thy conscience for a time, yet thou canst not hereby satisfy and appease the wrath of God; yea, saith God to such, “Though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me," Jer. ii. 22. 2. If when thou art under the guilt of thy sins, thou puttest off convictions by thy performances or duties, and so satisfiest thy conscience, then also thou dost put off thy convictions the wrong way; for God will not be satisfied with any- thing less than the blood, righteousness, resurrec- tion, and intercession of his own Son, Acts, iv. 12. And thou shouldst not satisfy thyself with any less than God would have thee to satisfy thyself withal, and that is the water of life, ( Is. lv. 1, 2,) which water of life thy duties and all thy righte- ousness is not, for it is but menstruous rags, Isa. Ixiv. 6. 3. Have a care that when thou art under con- viction thou dost not satisfy thyself with a notion of the free grace of the gospel; my meaning is, do not content thyself with any measure of know- ledge that thou canst attain unto, or bottom thy peace upon it, thinking thou art now well enough, because thou canst speak much of the grace of God, and his love in Christ to poor sin- ners; for this thou mayst have and do, and yet be but a companion for Demas, yea, for Judas and the rest of the damned multitude; as the apostle saith," For all this thou mayst be but as sounding brass and as a tinkling cymbal;" that is, nothing but a sound, 1 Cor. xiii. 1-3. But, secondly, if thou wouldst not be deceived, then have a care to avoid false doctrines, which are according to the spirit of the devil, and not after Christ. As, first, if any doctrine doth come unto thee that tells thee, except thou art circumcised after the manner of Moses thou canst not he saved- that is, if any man come unto thee and tell thee, thou must do such and such works of the law, to the end thou mayst present thyself the better before God, do not receive him; " for to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness," Rom. iv. 5. 2. If any come unto thee and bring such a doctrine as this, That thou mayst be saved by grace, though thou walk in the imaginations of thy own wicked heart, his doctrine also is de- vilish; do not receive him, Deut. xxix. 19-24. 3. But if any come unto thee, and doth in truth advance the blood, righteousness, resurrection, intercession, and second coming of that very man in the clouds of heaven that was born of the Virgin Mary, and doth press thee to believe on what he hath done, (shewing thee thy lost condi- tion without him,) and to own it as done for thee in particular, and withal doth admonish thee not to trust in a bare notion of it, but to re- ceive it into thy heart, so really that thy very heart and soul may burn in love to the Lord Jesus Christ again; and doth also teach thee that the love of Christ should and must constrain thee "not to live to thyself, but to him that loved thee, and gave himself for thee," (2 Cor. v. 14, 15; Eph. iv. 21-24; 1 Cor. vii. 23,) "Ye are bought with a price, be not ye the servants of men,"-if his conversation be also agreeable to his doctrine, a believing, honest, loving, self- denying, courteous conversation, (he also is a true Christian,) receive that doctrine, and receive it really, for it is the doctrine of God and of Christ, Gal. i. 4; iv. 4; Eph. i. 7; Rev. i. 5; John, i. 19; Acts, iv. 12; x. 40–42; xiii. 38; and 1 Thess. i. 10; Mark, xiii. ult.; 2 Peter, i. 5-11. Considering the end of their conversa- tion, Jesus Christ, yesterday, and to-day, and the same for ever," Heb. xiii. 7, 8. .. Again; if thou wouldst not be deceived, then beware of slighting any known truth that thou findest revealed or made known to thee in the gospel, but honour and obey it in its place, be it, as thou thinkest, never so low, John, xiv. 15. 2. Have a care that thou do not undervalue or entertain low thoughts of God, Christ the Son of Mary, and the holy Scriptures, but search them, (Johu, v. 39,) and give attendance to the reading of them, (1 Tim. iv. 13;) for, I will tell thee, he that slights the Scriptures doth also slight him of whom they testify. And I will tell thee also, that for this cause God hath given up many to strong delusions, that they might believe a lie that they all might be danined who believed not the truth, but had pleasure in unrighteousness," 2 Thess. ii. 11, 12. Therefore I say unto thee, in the name of the Lord Jesus, the Son of Mary, the Son of God, the very Creator of heaven and earth, and all DOCTRINAL DISCOURSES. 79 things that are therein, have a care of thyself, for the devil doth watch for thee day and night, 1 Pet. v. 8. Thine own heart also doth labour to deceive thee, if by any means it may, Jeremiah,luded by Satan to this day, yet if now thine eyes xvii. 10. Therefore do not thou trust it, for if be opened to see and acknowledge it, though as thou do, thou wilt not do wisely, Prov. xxviii. 26. yet thou hast been either exceedingly wicked, I say, therefore, have a care that thou labour in (1 Tim. i. 13,) or an idle, (Matt. xx. 6, 7,) luke- the strength of the Lord Jesus to escape all these warm, hypocritical professor, (Rev. iii. 17-19,) things; for if thou fall into any one of them, it and hast stood it out to the last, (Ezekiel, xviii. will make way for a further income of sin and 21, 22,) for all this there is hope; and if now the devil, through whose deceitfulness thy heart thou receive the truth in the love of the truth, will be hardened, and thou wilt be more inca- being as willing to be rid of the filth of sin as the pable of receiving instruction or reaping advan- guilt of it, thou shalt be saved. tage by and from the ordinances of Jesus Christ; the rather, therefore, give all diligence to believe in the Christ of God, which is the Son of Mary, and be sure to apply all that he hath done and is doing unto thyself as for thee in particular, which thing if thou dost thou shalt never fall. | 6. Consider that the Lord will call thee to judgment for all thy sins past, present, and what else thou shalt practise hereafter, especially for thy rejecting and trampling on the blood of his Son, the man Christ Jesus. And if thou dost not agree with thine adversary now, while thou art in the way, "he will deliver thee to the judge, and the judge will deliver thee to the officer, and if he cast thee into prison, I tell thee, thou shalt not come out thence till thou hast paid the very last mite," Luke, xii. 58, 59. And now, reader, I shall also give thee some few considerations, and so I shall commit thee to the Lord. 1. Consider that God doth hold out his grace and mercy freely, and that to every one, Rev. xxii. 17; Isa. lv. 1—8. 2. Consider that there is no way to attain to this free mercy and grace but by Him that was born of the Virgin Mary; for he himself saith, I am the way, the truth, and the life; no man cometh to the Father, but by me," John, xiv. 6, compared with Matt. i. 20, 21. 3. Consider if thou strivest to go over any other way, thou wilt be but a thief and a robber, (John, x. 1, compared with ver. 9;) and know that none of those, so continuing, shall enter into the kingdom of heaven, 1 Cor. vi. 9, 10. 4. Consider that if the devil should be too hard for thee, and deceive thee by persuading thee to embrace or entertain a new gospel, which neither Christ nor his disciples did allow of, it would make thee gnash teeth when it is too late. 5. Consider that though thou hast been de- And therefore I beseech thee to consider; here is at this time life and death, heaven and hell, everlasting joy and everlasting torment, set be- fore thee; here is also the way to have the one, and the way to escape the other. Now, if the Lord shall do thee any good by what I have spoken, I hope it will be a means to stir me up to thank the Lord that ever he did use such a sinner as I am in the work of his gospel. And here I shall close up what I have said, desiring thee, if thou be a Christian, to pray for him who desires to continue Thy servant in the Lord Jesus Christ, though less than the least of all saints, J. BUNYAN. THE EPISTLE WRIT BY MR. BURTON, I MINISTER AT BEDFORD. TO THE REAder, him the object of their faith will surely fall short of pardon of sin and of salvation, Acts, xiii. 38, 39, READER,- Thou hast in this small treatise set Through this man (speaking of Christ as cruci- before thee the several pieces of that great and fied at Jerusalem) is preached unto you forgive- glorious mystery, Jesus Christ, God manifestedness of sins ;" and saith he, There is one Me- in the flesh; and if thou art enlightened by the diator between God and men, (1 Tim. ii. 5,) the Spirit of Christ, here thou mayst see by that man Christ Jesus ;" and this discovers the damu- Spirit how Jesus Christ, the Son of God, the Sonable errors of those commonly called Socinians, of Mary, is both true God and true man, both who, on the one hand, deny him that was born of natures making but one Christ, one Jesus, as the Virgin Mary to be true God as well as true Phil. ii. 5-10, where, speaking first of his being man. And this is also quite contrary to those God, and then of his taking upon him the nature commonly called familists, ranters, quakers, or of man, afterwards, in the 8th and 9th verses, he others, who, on the other hand, either deny Christ saith, "he (meaning this Jesus) humbled him to be a real man without them, blasphemously self," &c., and God (meaning the Father) hath fancying him to be only God manifest in their highly exalted him," &c., speaking of both na- flesh, or else make his human nature with the tures, God and man, as together making but one fulness of the Godhead in it to be but a type of Christ, who is the Saviour, and is to be believed God, to be manifest in the saints, and so, accord- and trusted in for salvation, not only as God, but ing to their wicked imagination, his human nature as man also; and those who do not thus make was to be laid aside after he had offered it up 64 80 DOCTRINAL DISCOURSES. upon the cross without the gate at Jerusalem, contrary to Acts, i. 1—3, 9—11, compared with the last chapter of Luke, ver. 39, 40, 50, 51, where it is clearly held forth that the man Christ rose again out of the grave with the same body which was crucified and laid in the grave, and was taken up above the clouds into heaven with the same real body, and that he shall again descend from heaven in that same glorious body of flesh, as Acts, iii. 9-11. And this sure truth of Christ being the Saviour and Mediator as man, and not only as God, will also shew serious believers what to think of some, who though they will not, it may be, deny that Christ is a real man without them in the heavens as well as God, yet do own him to be the Saviour only as God, first dwelling in that flesh that was born of the Virgin, and then dwelling in saints, and thus both beginning and perfecting their salvation within them, and so indeed do hold Christ as man to be only (I say, to be only) the saved or glorified one of God, together with the saints his members, only some- thing in another and more glorious manner and measure than the saints; and these high-flown people are in this very like to familists and quakers, undervaluing the Lord Jesus Christ, God-man, and though they may speak much of Christ, yet they do not rightly and savingly lay him for their foundation. Now, as a help against all these dangerous things, thou hast here the main things of Christ laid down before thee briefly, and fully proved by the Scriptures - First, Of his being true God out of flesh from eternity, and then of his taking flesh, or the nature of man, upon him in the womb of the Virgin, and so his fulfilling the law, his dying for sins at Jerusalem, his rising again without, his ascending into heaven without, and not into a fancied heaven only within, as some say; his interceding in heaven for all his, and his coming again in his body of flesh to judge the world. And if thou art yet in a state of nature, though covered over with an outside profession, here thou mayst find something (if the Spirit of Christ meet thee in reading) to convince thee of the sad condition thou art in, and to shew thee the righteousness thou art to fly to by faith and to trust in for salvation, when convinced of sin; which is a righteousness wrought by that God- man Jesus Christ without thee, dying without thee at Jerusalem for sinners. Here also thou Here also thou mayst see the difference between true and false faith. If thou art a true believer, as these things are the foundation of thy faith, so they may be of great use for thee to meditate upon and to ex- ercise thy faith in, particularly in meditation, and in this way to seek daily for a higher faith in these truths to be given into thy heart from heaven; and there is a great need of this, for though these truths be commonly known amongst professors to the notion of them, yet very few know or believe them aright; nay, it may well be said in this age, that if the faith of the true saints was well sifted, and tradition, notion, and the apprehensions of their own reason and fancy were sifted out, most of them would be found to have very little knowledge of and faith in these common truths. Secondly, These truths being put thus together, and plainly proved by the Scriptures, may be a great help, through the Spirit concurring, to strengthen thee against all those damnable he- resies which are spread abroad, which deny the Lord Jesus Christ either plainly or more cun- ningly and mysteriously. And, Thirdly, The more thou art rooted and set down from heaven in the faith of these truths of Christ, to believe fully the glorious reality of them, and thy interest in them, the more hea- venly peace and joy thou wilt have, (1 Peter, i. 7, 8,) and also thou wilt hereby attain the more true holiness and purity of heart and life, puri- fying thy heart by faith, Acts, xv. 9. And then the more thou hast of the right faith of Christ, and of his things in thy heart, the more strong and valiant wilt thou be in spirit to do any work, private or public, for Jesus Christ, like Stephen, (Acts, vi. 8,) who being full of faith and of the Holy Spirit, was also full of power. In this book thou hast also laid down from the Scriptures how Jesus Christ is without the saints as man, and yet dwelleth within them-that is, something of his Divine nature or his blessed. Spirit dwells within them, which Spirit is some- times called " the Spirit of Christ," Rom. viii. 9 ; “he that hath not the Spirit of Christ," &c.; and sometimes called Christ, "if Christ be in you," &c., Rom. viii. 10; and also how we may know whether it be Christ and the Spirit of Christ within, or a false spirit calling itself Christ, and that is thus: If it be indeed Christ within—that is, the Spirit of Christ, Ged-man,-why, then it teaches that man or woman in whom it is to apply and trust in Christ without for salvation, Christ as born of the Virgin Mary, as fulfilling the law without them, as dying without the gate of Je- rusalem as a sacrifice for sin; it teaches them to trust in the man Christ as rising again out of the grave without them, as ascending into, and inter- ceding in, heaven without for them; and as to come from that heaven again in his flesh to judge the world. Thus the man Christ himself saith, "When he, the Spirit of truth, is come, &c., he shall glorify me," John, xiii. He shall make you more to prize, admire, and glorify me, who am both God and man, and who shall be absent from you touching my body. Then follows," for he shall take of mine (of my glorious things) and shew them to you ;" he shall take my divine and human obe- nature, my birth, my person and offices, my dience, death, satisfaction, my resurrection, ascen- sion, and intercession, and of my second coming in the clouds with my mighty angels to judgment, and shall shew them, or clear them up to you; he shall take of my salvation, which I have wrought for for you in my own person without you; and he shall take of my glory and exaltation in the heavens, and shew to you. Now, to mind this one thing, and to be set down in a right under- standing of it by the Spirit from the Scriptures, will be of great concernment to thee and me; for for want of this many professors have split them- selves, some looking only on what Christ hath done and suffered without them, resting in an his- torical, traditional, and indeed a fancied faith of it, without looking for the Spirit of Jesus Christ to come with power into their hearts, without which they cannot rightly know nor rightly be- ' put DOCTRINAL DISCOURSES. 81 7 lieve in Christ the Son of God without them, so as to have any share or interest in him-" If any man have not the Spirit of Christ, he is none of his," Rom. viii. 9. Others have been depending too much upon something they call Christ and the righteousness of Christ within them, in op- position to Christ and his righteousness without them, from which all true saints have their justi- fication and comfort, it being received through the operation of the Spirit which dwells in them; and however these may talk much of Christ within them, yet it is manifest that it is not the Spirit of Christ, but the spirit of the devil, in that it doth not glorify, but slight and reject, the man Christ and his righteousness which was wrought without them. Reader, in this book thou wilt not meet with high-flown, airy notions, which some delight in, counting them high mysteries, but the sound, plain, common, and yet spiritual and mysterious, truths of the gospel; and if thou art a believer, thou must needs reckon them so, and the more if thou hast not only the faith of them in thy heart, but art daily living in the spi- ritual sense and feeling of them, and of thy interest in them. Neither doth this treatise offer to thee doubtful controversial things, or matters of opi- nion, as some books chiefly do, which when in- sisted upon the weightier things of the gospel have always done more hurt than good; but here thou hast things certain and necessary to be be- lieved, which thou canst not too much study. Therefore pray that thou mayst receive this word which is according to the Scriptures in faith and love, not as the word of man, but as the word of God, without respect of persons; and be not of fended because Christ holds forth the glorious treasure of the gospel to thee in a poor earthen vessel, by one who hath neither the greatness nor the wisdom of this world to commend him to thee; for, as the scripture saith, Christ (who was low and contemptible in the world himself) ordi- narily chooseth such for himself and for the doing of his work-1 Cor. i. 26-28, "Not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world," &c. This man is not chosen out of an earthly, but out of the heavenly uni- versity, the church of Christ, which church, as furnished with the spirit, gifts, and graces of Christ, was in the beginning, and still is, and will be to the end of the world that out of which the word of the Lord, and so all true gospel mi- nisters, must proceed, (1 Cor. xii. 27, 28,) whether learned or unlearned as to human learning. And though this man hath not the learning or wisdom of man, yet through grace he hath received the teaching of God and the learning of the Spirit of Christ, which is the thing that makes a man both a Christian and a minister of the gospel; Isaiah, 1. 4, "The Lord God hath given me the tongue of the learned," &c., compared with Luke, iv. 18, where Christ as man saith, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor," &c. He hath through grace taken these three heavenly de- grees 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 weighty work of preaching the gospel than all university learning and degrees that can be had. My end in writing these few lines is, not to set up man, but having had experience with many other saints of this man's soundness in the faith, of his godly conversation, and his ability to preach the gospel, not by human art, but by the Spirit of Christ, and that with much success in the conversion of sinners, when there are so many carnal, empty preachers, both learned and un- learned; I say, having had experience of this, and judging this book may be profitable to many others as well as to myself, I thought it my duty upon this account, though I be very unfit for it, to bear witness with my brother to the plain and simple, and yet glorious truths of our Lord Jesus Christ. And now, reader, the Lord give thee and me a right understanding in these things, that we may live and die, not with a traditional, no- tional, dead faith, but with a right spiritual lively faith of Christ in our heart, wrought by the mighty power of God; such a faith as may make Jesus Christ more real and precious to us than anything in the world, as may purify our hearts and make us new creatures, that so we may be sure to escape the wrath to come, and after this life enjoy eternal life and glory through the Lord Jesus Christ, to whom be glory for ever and Amen. Farewell. ever. Thine to serve thee in the Lord Jesus, JOHN BURTON. 1 } 1 I 82 DOCTRINAL DISCOURSES. SOME GOSPEL TRUTHS OPENED. Forasmuch as many hath taken in hand to set forth their several judgments concerning the Son of the Virgin Mary, the Lord Jesus Christ, and some of those many having most grossly erred from the simplicity of the gospel, it seemed good to me, having had some knowledge of these things, to write a few words, to the end, if the Lord will, souls might not be so horribly deluded by those several corrupt principles that are gone into the world concerning him. | Now, that there is such a thing as a Christ I shall not spend much time in proving of, only I shall shew you that he was first promised to the fathers, and afterward expected by their children; but before I do that, I shall speak a few words concerning God's foreordaining and purposing that a Christ, a Saviour, should be, and that be- fore the world began. Now God in his own wisdom and counsel, knowing what would come to pass, as if it were already done, (Rom. iv. 17,) he knowing that man would break his command- ments, and so throw himself under eternal de- struction, did in his own purpose foreordain such a thing as the rise of him that should fall, and that by a Saviour-Ephes. i. 4, "According as he hath chosen us in him, (meaning the Saviour,) before the foundation of the world." That is, God seeing that we would transgress and break his commandment, did before choose some of those that would fall, and give them to him that should afterward purchase them actually, though in the account of God his blood was shed before the world was, Rev. xiii. 8. I say, in the account of God his Son was slain-that is, according to God's purpose and conclusion, which he purposed in himself before the world was, as it is written, 2 Tim. i. 9, "Who hath saved us, and called us with an holy calling, according to his own pur- pose and grace, which was given us in Christ before the world began ;" as also in 1 Pet. i. 20, where the apostle, speaking of Christ and the redemption purchased by him for sinners, saith of him, "Who verily was foreordained before the foundation of the world, but was manifest in these last days for you who by him do believe in God that raised him from the dead." God having thus purposed in himself that he would save some of them that by transgression had de- stroyed themselves, did with the everlasting Son of his love make an agreement or bargain, that upon such and such terms he would give him a company of such poor souls as had by transgres- sion fallen from their own innocency and upright- ness, into those wicked inventions that they themselves had sought out, Eccles. vii. 29. The agreement also how this should be was made be- fore the foundation of the world was laid, Tit. i. 2. The apostle, speaking of the promise or cove- | nant made between God and the Saviour, (for that is his meaning,) saith on this wise, "In hope of eternal life, which God, that cannot lie, pro- mised before the world began." Now this pro- mise or covenant was made with none but with the Son of God the Saviour; and it must needs be so, for there was none with God before the world began but he by whom he made the world, (as in Prov. viii. 22-31,) which was and is the Son of his love. This covenant or bargain had these conditions in it First, That the Saviour should take upon him flesh and blood, the same nature that the sons of men were partakers of, sin only excepted, Heb. ii. 14; iv. 15. And this was the will or agree- ment that God had made with him; and there- fore, when he speaks of doing the will of God, (Heb. x. 5,) he saith, "a body hast thou prepared me," (as according to thy promise, Gen. iii. 15, which I was to take of a woman,) and in it I am come to do thy will, O God, as it is written of me in the volume of thy book," Heb. x. 7. (6 2. The Saviour was to bring everlasting right- eousness to justify sinners withal, Dan. ix. 24, 25, the Messias, or Saviour, shall bring in everlasting righteousness, and put an end to iniquity, as it is there written. To make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness-this, I say, was to be brought into the world by the Saviour, according to the covenant or agreement that was between God and Christ before the world began, which God, that cannot lie, promised at that time, Tit. i. 2. 3. He was to accomplish this everlasting right- eousness by spilling his most precious blood, according to the terms of the covenant or bar- gain; and therefore when God would shew his people what the agreement was that he and the Saviour had made, even before the covenant was accomplished and sealed actually, see for this Zech. ix. (where he is speaking of him that should be the Saviour,) ver. 11, "And as for thee also," meaning the Saviour, "by the blood of thy cove- nant," or, as some render it, whose covenant is by blood, which is all to one purpose, "I," mean- ing God, "have sent forth the prisoners out of the pit wherein there was no water." The meaning is this, As for thee also, seeing the covenant or bargain that was made between me and thee be- fore the world was, is accomplished in my ac- count, as if it were actually and really done, with all the conditions that were agreed upon by me DOCTRINAL DISCOURSES. 83 46 and thee, I have therefore, according to that agreement that was on my part, sent forth the prisoners, and those that were under the curse of my law, out of the pit wherein there is no water, seeing thou also hast completely fulfilled in my account whatsoever was on thy part to be done, according to our agreement. And thus is that place to be understood in John, xvii. 9, "I pray for them, I pray not for the world, but for those that thou hast given me, (which I covenanted with thee for,) thine they were, and thou gavest them me," but on such and such conditions, as are before mentioned, Zech. ix. And again, According as he hath chosen us in him (that is, in Christ) before the foundation of the world, that we should be holy and without blame* be- fore him in love." Now, seeing this was thus concluded upon by those that did wish well to the souls and bodies of poor sinners, after the world was made by them, and after they had said, “Let us make man after our own image, after our like- ness,” (Gen. i. 26 ;) and after man, whom God had made upright, had by transgression fallen from that state into which God at first placed him, and thrown himself into a miserable condition by his transgression, then God brings out of his love that which he and his Son had concluded upon, and begins now to make forth that to the world which he had purposed in himself before the world began, Ephes. i. 4, 9; 2 Tim. i. 9. Now the first discovery that was made to a lost crea- ture of the love of God was made to fallen Adam, Gen. iii. 15, where it is said, "I will put enmity between thee and the woman, and between thy seed and her seed,"-which is the Saviour, Gal. iv. 4;“it shall break thy head, and thou shalt bruise his heel." This was the first discovery of the love of God to lost man; this was the gospel which was preached to Adam in his generation; in these words was held forth to them in that generation that which should be further accom- plished in after generations. 2. Another discovery of the love of God in the gospel was held forth to Noah, in that he would have him to prepare an ark to save him- self withal, which ark did type out the Lord that was to come and be the Saviour of those whom he before had covenanted for with God the Father “And God said to Noah, The end of all flesh is before me; make thee an ark of gopher wood," Gen. vi. 13, 14. And chap. vii. 1, "The Lord said unto Noah, Come thou and all thy house into the ark, for thee have I seen righteous before me in this generation." 3. God breaks out with a further discovery of himself in love to that generation in which Abraham lived, Gen. xii. 3, where he saith, "And in thee (that is, from thee shall Christ come through, in whom) shall all the families of the earth be blessed." This was also a further manifestation of the good-will of God to poor lost sinners; and through this discovery of the gospel did Abraham see that which made him rejoice, John, viii. 56. *To be holy and without blame is that which God intended for us in that glorious covenant; and by it alone we are holy and without blame before him in love; for we are complete in him alone with whom the covenant was made, Col. ii. 10; Tit. i. 2. 4. When the time was come that Moses was to be a prophet to the people of his generation, then God did more gloriously yet break forth with one type after another, as the blood of bulls, and lambs, and goats; also sacrifices of divers man- ners, and of several things, which held forth that Saviour more clearly which God had in his own purpose and decree determined to be sent; for these things, the types, were a shadow of that which was to come, which was the substance, Heb. ix. 9, 10; x. 1, 5—7. Now when these things were thus done, or when God had thus sig- nified to the world what he intended to do in after-times, presently all that had faith to believe that God would be as good as his word began to look for and to expect that the Lord should ac- complish and bring to pass what he had promised, what his hand and counsel had before determined to be done. Now Abraham begins to look for what God had promised and signified — namely, that he would send a Saviour into the world in his ap- pointed time, which thing being promised, Abra- ham embraces, being persuaded of the certainty of it, as in Heb. xi. 13. And this did fill his heart with joy and gladness, as I said before, for "he saw it, and was glad," John, viii. 56. 2. Jacob, also, while he was blessing his sons concerning things to come, breaks forth with these words, "I have waited for thy salvation." He was also put in expectation of salvation to come by this Saviour. 3. David was in earnest expectation of this, which was held forth by types and shadows in the law, for as yet the Saviour was not come, which made him cry out with a longing after it, "O that the salvation of Israel were come out of Sion," Psalm liii. 6. And again, “O that the sal- vation of Israel were come out of Sion," Psalm cxlvii. The thing that David waited for was not in his time come, though before his time it was promised, which makes him cry out, O that it were come, that it were come out of Sion! Where, by the way, take notice that the true salvation and Saviour of Israel was to come out of Sion; that is, out of the church of God touch- ing the flesh, as it is written, "A prophet shall the Lord your God raise up unto you of your brethren like unto me," Deut. xviii. 15, 18. And again, "I have laid help upon one that is mighty; I have exalted one chosen out of the people," Ps. lxxxix. 19. And Rom. ix. 5, "Whose are the fathers, of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Christ, as concerning the flesh, did come of the fathers. 4. Isaiah did prophesy of this, that God would thus save his people; yea, he breaks forth with these words, "But Israel shall be saved with an everlasting salvation," Isa. xlv. 17. He also tells them how it shall be accomplished, in that 53rd chapter. Yea, he had such a glorious taste of the reality of it, that he speaks as though it had been actually done. 5. In the days of Jeremiah, this that God had promised to the fathers was not yet accomplished; in chap. xxiii. 5, he saith, "Behold, the days come, saith the Lord, that I will (mark, it was not yet done, but I will, saith God,) raise unto David a F 2 84 DOCTRINAL DISCOURSES. Mga p righteous Branch, and a King shall reign and prosper. In his days Judah shall be saved, and Israel shall dwell safely and this is his name wherewith he shall be called, The Lord our righteousness. : >> 6. He was also to come in Zechariah's time, Zech. iii. 8, where he saith, "For, behold, I will bring forth my servant the Branch." 7. He was not come in the time of Malachi neither, though he was indeed at that time near bis coming, for he saith himself, "Behold, I will send my messenger," (meaning John the Baptist, Isa. xl. 3. Luke, i. 76,) “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." | 8. Old Simeon did also wait for the consolation of Israel a long time, Luke, ii. 25, where it is said, "And, behold, there was a man in Jerusa- lem, whose name was Simeon; the same was a just man, and devout, waiting for the consolation of Israel." That is, waiting for him that was to be the Saviour, as is clear if you read with under- standing a little further-" And it was revealed to him by the Spirit that he should not see death before he had seen the Lord Christ," ver. 26. God has a Christ, one distinct from all other things whatsoever that is called Christ, whether they be spirit or body, or both spirit and body, and this is signified where he saith, The Lord Christ. And thus have I in brief shewed you, 1. That there is such a thing as Christ. 2. That this Christ was promised and signified out by many things before he did come. 3. How he was waited for and expected before the time that God had appointed in the which he should come. The second thing that I will, through the strength of Christ, prove is this, that he that was of the Virgin is he that is the Saviour. And, first, I shall lay down this for a truth, that it is not any spirit only by and of itself, without it do take the nature of man, that can be a Saviour of man from eternal vengeance. Or thus; that that will be a Saviour of man must in the nature of man satisfy and appease the justice and wrath of God. And the arguments that I do bring to prove it by are these- 1. Because it was man that had offended, and justice required that man must give the satisfac- tion; and, therefore, when he that should be the Saviour was come, "he took upon him the form of a servant, and was made in the likeness of men," Phil. ii. 7. And in Heb. ii. 14, "Because the children were partakers of flesh and blood, he also himself likewise took part of the same." To what end? "That through death he might destroy him that had the power of death, that is, the devil." And is that all? No; but also that "he might deliver them who through fear of death were all their lifetime subject to bondage." The second argument is this-Because, if a spirit only could have made satisfaction for the sin of mankind, and have subdued Satau for man, without the nature of man, either there had been weakness in God when he made that promise to fallen Adam, "That the seed of the woman should break the serpent's head," (for there hath been no need of, and so no room for, that promise,) or else, God having made it, would have appeared unfaithful in not fulfilling his promise by redeem- ing the world without it. 3. If a spirit only could have made satisfaction, and so have saved man, then Christ needed not to have come into the world, and to have been born of a woman, Gal. iv. 4. But in that he must come into the world, and must be born of a woman, it is clear that without this he could not have been a Saviour; for he was made of a woman, made under the law, to this end, that he might redeem them that were under the law; implying, no subjection to this, (viz., the taking of the nature of man,) no redemption from the curse of the law. But Christ hath delivered from the curse of the law all that believe in his name, being in their nature made a curse for them. And this is the reason why the fallen angels are not recovered from their damnable estate, because he did not take hold of their nature, Gal. iii. 13. "For he took not on him the nature Gal. iii. 13. of angels, but he took on him the seed of Abra- ham," Heb. ii. 16.* | Now, then, seeing this is the very truth of God, I shall next prove that Jesus that was born of the Virgin to be the Saviour. And, first, I shall prove it by comparing some place of the Old and New Testaments together, and by some arguments drawn from the Scriptures. And, first, see Gen. iii. 15, where he is called the seed of the woman, saying, "I will put en- mity between thee and the woman, and between thy seed and her seed;" and so was Jesus, Gal. iv. 4, where it is said, "God sent forth his Son, made of a woman," or born of a woman. 2. This woman must be a virgin; Isa. vii. 14, where it is said, " A virgin shall conceive and bear a son, and they shall call his name Emmanuel.” And Jesus is he that was the fulfilling of this scripture, Matt. i. 22, 23, "Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a vir- gin shall conceive, and bring forth a son, and they shall call his name Emmanuel." 3. The Saviour must be of the tribe of Judah. And this Jacob prophesied of on his death-bed, saying, "Judah, thou art he whom thy brethren shall praise, or honour, thine hand shall be on the neck of thine enemies, thy father's children shall bow down before thee," Gen. xl. And again, Mic. v. 2-" But thou, Bethlehem Ephratah, though thou be little among the thou- sands of Judah, yet out of thee shall he come that is to be ruler in Israel." Jesus also came of the tribe of Judah, and that will clearly appear if you read Matt. i. Matthew he begins first with Abraham, (ver. 2,) and thence to Judah, (ver. 3,) from Judah to David, (ver. 6,) from David to Zerubbabel, (ver. 13,) then to Jacob the *They that are redeemed must have redemption wrought out for them through their natures; for except that nature that sinned do bring in recovery from the curse that is due to it for its sin, that nature that sinned must suffer for its own sin. DOCTRINAL DISCOURSES. father of Joseph, the husband of Mary, of whom was born Jesus, ver. 16. Now Mary was one of the same house also, and for this consider, Jesus came from the loins of David, (see Matt. i. ;) but that he could not do if Mary had not been of the seed of David; for Christ came from her, not from him, for "Joseph knew her not till she had brought forth her first- born," Matt. i. 25. Again, the angel told her that he was the Son of David, saying, "And the Lord God will give unto him the throne of his father David," Luke, i. 32. And again; the Jews knew this very well, or else they would have been sure to have laid it open before all the world; for they sought by all means to disown him. And though they did through the devilishness of their unbelief dis- own him, yet could they find no such thing as to question the right of his birth from Mary. If it had been to be done, they would no doubt have done it; they did not want malice to whet them on, neither did they want means, so far as might help forward their malice, without mani- fest and apparent injury; for they had exact registers, or records of their genealogies, so that if they had had any colour for it, they would sure have denied him to have been the Son of David. There was reasoning concerning him when he was with them, (John, vii. 27, 43,) and I do believe part of it was about the generation of which he came. And this was so commonly known, that the blind man that sat by the way- side could cry out, "Jesus, thou Son of David, have mercy on me; thou Son of David, have mercy on me," Luke, xviii. 38, 39. It was so common that he came from the loins of his father David according to the flesh, that it was not so much as ouce questioned. And when Herod demanded (Matt. ii. 4-6) of the chief priests and scribes of the people where Christ should be born, They said unto him, in Bethlehem of Judea for thus it is written by the prophet, And thou Bethlehem in the land of Judea, art not the least among the princes of Judah, for out of thee shall come a Governor that shall rule my people Israel." For out of thee; mark that: if Mary had not been of Judah, Christ had not come out of Judah; but Christ came out of Judah; therefore Mary is also a daughter of Judah. And this is evident, as saith the scrip- ture, "for our Lord sprang out of Judah," Heb. vii. 14. 66 Again; when Christ the Saviour was to come into the world, at that time the sceptre was to depart from Judah, according to the prophecy of Jacob: "The sceptre shall not depart from Judab, nor a lawgiver from between his feet, un- til Shiloh come," Geu. xlix. 10. Now the sceptre was then departed from those that were Jews by nature, and also the lawgiver, and Herod who was a stranger, and not of Judea, was king over them, as Časar's deputy; and Cæsar Augustus imposed laws on them. The stubborn Jews also confessed the sceptre to be departed when before Pontius Pilate, a Roman governor of Judea, they cried out against Christ, We have no king but Cæsar," John, xix. 15. Nay, further, the Jews from that day to this LA 85 have been without a king of their own nation to govern them; they never had the sceptre swayed since by any of themselves, but have been a scat- tered, despised people, and have been as it were liable to all dangers, and for a long time driven out from their country, and scattered over all the nations of the earth, as was prophesied concern- ing them, Jer. xiv. 9; Zech. v. 14, 15. And yet these poor souls are so horribly deluded by the devil, that though they see these things come to pass, yet they will not believe. And one reason among many of their being thus deluded is this, they say that the word "sceptre" in Gen. xlix. is not meant of a kingly government, but the mean- ing is, say they, a rod, or persecutions shall not depart from Judah till Shiloh come. Now they do most grossly mistake that place; for though I am not skilled in the Hebrew tongue, yet through grace I am enlightened into the Scrip- tures, whereby I find that the meaning is not persecutions, nor the rod of afflictions, but a governor or sceptre of the kingdom shall not depart from Judah till Shiloh come. And that this is the meaning of the place, weigh but the very next words of the same verse, and you will find it to be the sceptre of a king that is meant ; for he addeth, “Nor a lawgiver from between his feet. his feet." Mark it, the sceptre nor a lawgiver; the legislative power depending on the sceptre of the kingdom shall not depart from Judah till Shiloh come. According to that scripture, written in Isaiah, vii. 16. "For before the child shall know to refuse the evil, and choose the good, the land which thou abhorrest shall be forsaken of both her kings;" which scripture hath been ful- filled from that same time. 66 But a word to the Jews' exposition of the sceptre to be a rod, or persecutions, saying, that persecutions shall not depart from Judah till Shiloh come. This cannot be the meaning of the place, for the Jews have had rest oftentimes, and that before Shiloh did come; at one time "they had rest fourscore years," Judges, iii. 30. Again; And the land had rest from war," Josh. xiv. 15. And again; " And the Lord gave them rest round about, according to all that he sware unto their fathers, and there stood not up a man of all their enemies before them," Josh. xxi. 44. And the land had rest forty years," Judg. iii. 11. There was rest many a time from persecution and from the rod, though it were but for a season; but the sceptre, or kingdom, did not depart from Judah, and a lawgiver from between his feet, till Shiloh • came. Again; to prove that Jesus is the Christ, it is clear from the hand of God against the Jews for putting him to death. What was the reason why they did put him to death but this, he did say that he was the Christ the Son of God? Luke, xxii. 70, “Then said they all, Art thou the Son of God ?" And he said, Ye say that I am," that is, I am he as you say, I am the Son of God, (John, ix. 37; xvii. 5;) yea, the only be- gotten Son of the Father, and I was with him before the world was. Now the Jews did put him to death for his thus owning his own; that is, for not denying of his Sonship, but making himself equal with God, therefore did they put him to death, John, xix. 7. 86 DOCTRINAL DISCOURSES. Now God did and doth most miserably plague them to this very day for their crucifying of him. But, I say, had he not been the Christ of God, God's Son, he would not have laid sin to their charge for crucifying him, but rather have praised them for their zeal, and for taking him out of the way who did rob God of his honour, in that he made himself equal with God, and was not. He would have praised them for doing the thing that was right, as he did Phineas the son of Eleazar for executing judgment in his time on the adulterer and adulteress, Num. xxv. 8. But in that he said he was the Son of God, and accounted it no robbery so to call himself, (Phil. ii. 6) and seeing that they did put him to death because he said he was the Son of God; and in that God doth so severely charge them with, and punish them for, their sin in putting him to death for saying that he was the Son of God, it is evident that he was and is the Son of God, and that Saviour that should come into the world; for his blood hath been upon them to this very day for their hurt, according to their desire, Matt. xxvii. 25. (6 Ma even God with a recompence; he will come and save you." But how shall we know when he is come? Why, "Then the eyes of the blind shall be opened, and the ears of the deaf shall be un- stopped, then shall the lame man leap as an hart, and the tongue of the dumb shall sing; for in the wilderness shall waters break forth, and streams in the desert," ver. 5, 6. Now when John would know whether he were the Christ or no, Jesus sends him this very answer, "Go, and tell John (saith he) what you hear and see; the blind re- ceive their sight, and the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have the gospel preached unto them," Matt. xi. 3—5. Again; Jesus himself doth in this day hold forth that he is the Christ, where he saith, The time is fulfilled, and the kingdom of heaven is at hand, Mark, i. 15. What time is this that Jesus speaks of? Surely it is that of Daniel's seventy Another argument is the sign of the prophet weeks, spoken of in chap. ix. 24, where he saith, Jonah; he, even Jonah, was three days and "Seventy weeks are determined upon thy people three nights in the whale's belly, (Jonah, i. 17,) to finish transgression, and to make an end of and Jesus makes this very thing an argument to sin, and to make reconciliation or satisfaction for the Jews that he was the true Messias, where he iniquity, and to bring in everlasting righteous- saith, "A wicked and adulterous generation ness, and to anoint the most holy." This time that seeketh after a sign"—that is, they would have here Daniel speaks of is it that Christ saith hath me shew them a sign to prove that I am the Sa- an end; and the argument that he brings to per-viour, "and there shall no sign be given to them, suade them to believe the gospel is this, "The but the sign of the prophet Jonah: for as Jonah kingdom of God is at hand," (according as was was three days and three nights in the whale's prophesied of it by Daniel,)" repent, and believe belly so shall the Son of man be three days and the gospel." Repent, and believe that this is the three nights in the heart of the earth," Matt. xii. gospel, and that this is the truth of God; con- 39, 40. And this the apostle makes mention of sider that Daniel had a revelation of these days to be accomplished where he says, the "Jews from the angel of God, and also the time in which slew Jesus, and hanged him on a tree," Acts, it should be accomplished namely, seventy x. 39; "and laid him in a sepulchre," Matt. xxvii.; weeks was the determined time of the Messiah's "but God raised him up the third day, and coming, from the time when the angel spake these shewed him openly," Acts, x. 40. words to Daniel. Seventy weeks, that is, about four hundred and ninety years, if you reckon every day in the said seventy weeks for a year: a day for a year, a day for a year; for so is the Holy Spirit's way sometime to reckon days, Ezek. xlvi. And this the Jews were convinced of when Christ saith to them, "Ye hypocrites, ye can discern the face of the sky, but can you not discern the signs of the times ?" Matt. xvi. 3. Do you not see that those things that are spoken of as forerunners of my coming are accomplished? Do you not see that the sceptre is departed from Judah? Do you not see the time that Daniel spake of is ac- complished also? "There shall no sign be given you but the sign of the prophet Jonah. O ye hypocritical generation !" ver. 4. Another scripture argument to prove that Jesus is the Christ is this, that there was not one of his bones broken, which thing was fore- told and typed out by the paschal lamb, where he saith, "Thou shalt not leave any of it until the morning, nor break a bone of him," (Exodus, xii. 46; Num. ix. 12,) which thing was fulfilled in the Son of the Virgin, though contrary to the "Then customs of this nation, as it is written, came the soldiers, and brake the legs of the first, and of the other that was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs," (John, xix. 32, 33;) "that the scripture should be ful- filled, a bone of him shall not be broken," ver. 36. Another argument to prove that Jesus is the Christ is this, by his power the blind see, the lame walk, the deaf hear, the dumb speak, the dead are raised up, the devils are dispossessed. In the devils are dispossessed. In Isaiah, xxxv. 4, it is thus prophesied of him, Behold, your God will come with a vengeance; Another argument that doth prove this Jesus to be the Christ is this-namely, he to whom it was revealed that he should see him, though he waited long for him. So soon as ever he did but see that sweet babe that was born of the Virgin Mary, he cried out, "Lord, now lettest thy ser- vant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before all people,” as it is in Luke, ii. 29-32. The prophetess Anna, also, so soon as she had seen him, "gave thanks to the Lord, and spake of him to all those that waited for redemp- tion in Israel," ver. 36-38. (C Another scripture demonstration is, in that they did fulfil the saying that was written They parted my raiment among them, and for my vesture they did cast lots," Psalm xxii. 18. But this was also fulfilled in Jesus, as it is written : Then the soldiers, when they had crucified Mon DOCTRINAL DISCOURSES. 87 Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam.-They said therefore among themselves, Let us not rend it, but let us cast lots whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots," John, xix. 23, 24. Again; the scripture saith, "they shall look on me whom they have pierced," Zech. xii. 10. But the soldier thrust a spear into his side," that it might be fulfilled which was written, They shall look on him whom they have pierced," John, xix. 34-37. Now, then, seeing this is the truth of God, that Jesus that was born of the Virgin is the Christ of God, how horribly are those deceived who look on Jesus the Son of Mary to be but a shadow or type of something that was afterwards to be revealed; whereas the Scriptures most lively hold him forth to be the Christ of God, and not a shadow of a spirit, or of a body after- wards to be revealed, but himself was the very substance of all things that did any way type out Christ to come; and when he was indeed come, then was an end put to the law for righte- ousness, or justification to every one that be- lieveth-" Christ is the end of the law for righte- ousness to every one that believeth," as it is written, Rom. x. 4, that is, he was the end of the ceremonial law, and of that commonly called the moral law, the substance of which is laid down Exod. xx. from the first to the seventeenth verse, though that law, as handed out by Christ, still remains of great use to all believers, which they are bound to keep for sanctification, as Christ saith, Matt. v. 19, to the end of the chapter. But Christ Jesus hath obtained everlasting righte- ousness, having fulfilled all the law of God in the body of his flesh, wherein he also suffered on the cross, without the gates, and doth impute this righteousness to poor man, having accom- plished it for him in the body of his flesh, which he took of the Virgin, Gal. iv. 4, 66 God sent forth his Son made of a woman, (that is, born of the Virgin,) made under the law," (that is, to obey it, and to bear the curse of it,)" being made a curse for us," (Gal. iii. 13,) " to redeem them that were under the law"—that is, to redeem such as were ordained to life eternal from the curse of the law. And this he did by his birth, being made or born of a woman; by his obedience, yea, by his perfect obedience, he became the au- thor of eternal salvation to all them that obey him, (Heb. v. 8, 9 ;) and by his doing and suffer- ing did completely satisfy the law and the justice of God, and bring in that glorious and everlast- ing salvation, without which we had all eter- nally been undone, and that without remedy; for without shedding of his blood there was no remission." See Heb. ix. 22, and compare it with Heb. viii. 3, where he saith, "It is of ne- cessity that this man hath somewhat also to offer," which man was Jesus, chap. vii, 22. ** Secondly, Seeing Jesus Christ the Son of the Virgin Mary was and is the Christ of God, and that salvation came in alone by him, "for there is salvation in no other," (Acts, iv. 12,) then how are they deceived that think to obtain salvation Dj M N by following the convictions of the law, which they call Christ, though falsely, when, alas, let them follow those convictions that do come from the law, and conscience set on work by it, I say, let them follow all the convictions that may be hinted in upon their spirits from that law, they shall never be able to obtain salvation by their obedience to it, "For by the law is the knowledge of sin,” (Rom. iii. 20 ;) and "it is not of works, lest any man should boast," as those fond hypocrites called quakers would do, Gal ii. 10; iii. 10; John x. 15; Heb. ix. 12. And again," If righteousness comes by the law, then Christ is dead in vain," Gal. ii. 21. "But that no man is justified by the works of the law, it is evident: for, the just shall live by faith,” (Gal. iii. 10;) which living by faith is to apply the Lord Jesus Christ's benefits, as birth, righte- ousness, death, blood, resurrection, ascension, and intercession, with the glorious benefits of his second coming, to me, as mine, being given to me and for me; and thus much doth the apostle signify, saying, signify, saying, "The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me," Gal. ii. 20. | Again; seeing God's Christ, which was with him before the world was, (John, xvii. 5,) took upon him flesh and blood from the Virgin Mary, who was espoused to Joseph the carpenter, and in that human nature yielded himself an offering for sin, (for it was the body of his flesh by which sin was purged, Col. i. 22;) I say, seeing the Son of God, as he was in a body of flesh, did bring in salvation for sinners, and by this means, as I said before, we are saved, even by faith in his blood, righteousness, resurrection, &c., how are they then deceived who own Christ no other- wise as than he was before the world began, who was then without flesh and blood, (for he took that in time of the Virgin, Gal. iv. 4; Heb. ii. 14;) I say, they are wickedly deluded who own him no otherwise but as he was before the world was; for in their owning of him thus, and no other- wise, they do directly deny him to be come in the flesh, and are of that Antichristian party which John speaks which John speaks of, 1 John, iv. 3, Every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of Antichrist, whereof you have heard that it should come; and even now already it is in the world." Now because the enemies do most notably wrest this scripture, as they do others, to their own damnation, I shall speak something to it; and therefore, when he saith, "Every spirit that confesseth not that Jesus Christ is come in the flesh is not of God," his meaning is, every spirit that doth not confess that that Christ that 66 was with the Father before the world was did in the appointed time of the Father come into the world, took on him a body from the Virgin, and was very man as well as very God, and in that body of flesh did do and suffer whatsoever be- longed to the sons of men for the breach of the holy law of God, and impute his glorious righte- ousness which he fulfilled in that body of his flesh to the souls that shall believe on what he hath done and is a doing in the same body. Aud that this is the mind of the Spirit of God, con- ... . 88 DOCTRINAL DISCOURSES. ; 4 ។ sider, first, he himself saith," Handle me and "Handle me and see, for a spirit hath not flesh and bones, as ye see me have," when his disciples had thought he had been but a spirit, Luke, xxiv. 39, 40. Now that in this flesh he died for sins, consider, secondly, that scripture which saith, "Who his ownself (that is, the Christ that was born of the Virgin) did bear our sins in his own body on the tree." See Col. i. 22, " in the body of his flesh," saith he," to present you holy and unblameable and unreproveable in his sight." Now that he arose again from the dead with the body of flesh wherewith he was crucified, consider that fore- named scripture, Luke, xxiv. 39, 40, spoken after his resurrection. Now, that he went away with the same body from them into heaven, consider that it is said, "And he led them out as far as Bethany, and he lift up his hands and blessed them. And it came to pass while he blessed them, he was car- ried from them, and carried into heaven," Luke, xxiv. 50, 51. This is the meaning of those words, therefore, Jesus Christ is come into the flesh- that is, Jesus Christ hath come in the flesh that he took of the Virgin, hath brought us who were enthralled to the law, the devil, and sin, to liberty, and that by his obedience and death- Forasmuch then as the children were partakers of flesh and blood, (saith the scripture,) he, (Christ) also himself took part of the same. Wherefore? "That through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death, were all their time subject to bondage," Heb. ii. 14, 15. "For he was delivered for our offences, and was raised again for our justifica- tion," Rom. iv. 25. "For he," even that man, through the power of the Eternal Spirit, did offer up himself without spot to God, and God, and thereby," or by that offering, "obtained eternal redemption for us," Heb. ix. 12, 14. And there- fore I say again and again, look to yourselves that you receive no Christ except God's Christ; for he is like to be deceived that will believe everything that calls itself a Christ-"For many," saith he, "shall come in my name, and shall deceive many," Matt. xxiv. 5. (C در Now having spoken thus much touching the Saviour, the Lord Jesus Christ, I shall, according to the assistance of the Lord Jesus, proceed, and shall speak something of his Godhead, birth, death, resurrection, ascen- sion, and intercession, together with his most glorious and personal appearing the second time, which will be to raise the dead, and bring every work to judgment, Eccles. xii. 14. And, first, I shall shew you that he (Christ) is very God, co-eternal and also co-equal with his Father. 2. That by this Son of Mary, which is equal with his Father, the world was made. 3. That he in the fulness of time was made of a woman, made under the law, to redeem them that were or are under the law-that is, was born of a woman, and in our nature, (“ for he made himself of no reputation, and took on him the form of a servant, and was made in the likeness of men,") and in our stead he did fulfil the law in point of justification, (Rom. x. 4,) and was crucified for our transgressions, 1 Cor. i. 23-25. 4. That very body of the Son of Mary which was crucified did rise again from the dead after he had been buried in Joseph's sepulchre; that he in that very body ascended up into heaven; and in that very body shall come again to these ends- 1. To judge the quick and the dead. 2. To receive his saints to himself. 3. To pass eternal condemnation on his enemies. These things in brief I shall touch upon, ac- cording to the wisdom given me. And, therefore, that Christ is very God I shall first prove by plain texts of scripture. 2. From the testimony of God, angels, and men, witnessed by the Scriptures. 3. By several arguments drawn from scripture, which will prove the same clearly. 1. Then to prove it by the Scriptures; though indeed the whole book of God's holy scripture testify these things plainly to be most true, yet there be some places more pregnant and perti- nent to the thing than others, and therefore I shall mention some of them; as, first, mind that in Prov. viii. 22, &c., and there you shall find him spoken of under the name of Wisdom, the same name that is given him in 1 Cor. i. 24; I say, in that place of the Proverbs above-men- tioned you shall find these expressions from his own mouth-"The Lord possessed me in the be- ginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest places of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the founda- tions of the earth: then was I by him, as one brought up with him and I was daily his de- light, rejoicing in the habitable parts of the earth, and my delight was with the sons of men." Also John, i. 1, 2, you have these words spoken of the Word was with God, and the Word was God. Christ-"In the beginning was the Word, and The same was in the beginning with God." As also in Heb. i. 2, the apostle, being about to prove the Son of Mary to be very God, saith, hath in these latter days spoken to us by his Son," which Son is the Son of Mary, as in Matt. iii. "But," saith the apostle, (Heb. i. 8,) "to the Son he saith, Thy throne, O God, is for ever and ever, a sceptre of righteousness is the sceptre of thy kingdom." Again, in John, xvii. 5, you have the words of the Son of Mary for it, say- ing, "And now, Father, glorify thou me with thine own self, with the glory that I had with thee before the world was." Again, he himself : "He DOCTRINAL DISCOURSES. 89 “Before Abraham was, I am ;" and again, I and my Father are one." And in Phil. ii. 5, the apostle saith," Let the same mind be in you which was also in Christ Jesus: who, being in the form of God, thought it no robbery to be equal with God, but made himself of no repu- tation, and took on him the form of a servant, and was made in the likeness of men.' Also Rev. ii. 8, Christ himself saith, "I am the first and the last, which was dead, but am alive." And thus have I quoted some few scriptures to prove that the Son of Mary is the true God. 2. I shall give you the testimony of God him- self touching the truth of this-viz., that Christ the Son of the Virgin is the true God. And first see Zech. xiii. 7, and there you shall find these words, "Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts." In this place the Lord doth call that man his fellow, which he doth not do to any mere creature. Again, in Matt. iii. 17, he calls him his beloved Son, saying, "This is my beloved Son, in whom I am well pleased." And in the aforesaid place of the Hebrews, chap. i., the apostle, advancing the Lord Jesus, brings in this question, To which of the angels said he at any time, Thou art my Son ?" (ver. 5.) But to the Son he saith," (ver. 8,) Thy throne, O God, is for ever and ever. And thus far of the testimony that God himself hath given of the Son of Mary, Jesus Christ. 66 3. The angels do shew that he is God, First, In that they do obey him. Secondly, In that they worship him. 19 "> 1. That they obey him is clear, if we compare Rev. xxi. 9, with Rev. xxii. 6. In the first of these places we find that there came one of the angels of the seven vials which had the seven last plagues, and talked with John. He came not of himself; for in that 22nd chapter, ver. 6, he saith, "The Lord sent his angel to shew unto his servants the things that must be done." Now, in the 16th verse you may see who this Lord God is; he saith there," I Jesus have sent mine angel to testify these things in the churches. am the root (as well as) the offspring of David, and the bright and morning star," see also Rev. i. 1. I say, this obedience of the angels doth testify that Jesus which is the Son of Mary is the true and very God, for they do obey God only. I Secondly, The angels do shew that the Son of Mary is the true God, in that they do not only | obey him, but worship him also; yea, they are commanded so to do, Heb. i. 6, where it is written, "When he bringeth his first-begotten into the world, he (i. e., God) saith, And let all the angels of God worship him"-viz., the Son of Mary. Now the angels themselves command that we worship none but God, Rev. xxii. 8, 9. When John fell down to worship the angel, the angel said, "See thou do it not, for I am thy fellow-servant; worship God." Now, if the angels should command to worship God, and they themselves should worship him that by na- ture is no God, they should overthrow themselves in commanding one thing and doing another, and so lose their own habitations, and be shut up in chains of darkness, to be punished with everlasting destruction from God himself at the great day. great day. And thus much concerning the testi- mony of angels touching Jesus the Son of Mary, the Son of God, yea, very and true God, Isaiah, ix. 6. 66 Now followeth David's testimony among other of the saints who witness Jesus the Son of Mary to be true God; and that you may find in Psalm cx. 1, where he saith, "The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool." Also Isaiah, in chap. ix. 6, saith, For unto us a child is born, unto us a son is given: and the government shall be upon his shoulders: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of peace. Of the increase of his government and peace there shall be no end, upon the throne of David, (which is not, nor never was, the heart of any believer,) and upon his kingdom, to order it, and to establish it with judgment and justice, from henceforth even for ever. The zeal of the Lord of hosts will do this." Again; see Peter's testi- mony of the Son of Mary—when Jesus asked his disciples, "Whom say ye that I am?" Peter, as the mouth of the rest, said, “Thou art Christ, the Son of the living God," Matt. xvi. 16. Also, when Thomas, one of Christ's disciples, would not be persuaded by the others that they had seen the Lord, except he did also see in his hands the print of the nails, and put his fingers into the print of the nails, and thrust his hand into his side, he would not believe; saith the Son of Mary, "Reach hither thy fingers, and behold my hands, and reach hither thy hand, and thrust it into my side, and be not faithless, but believing." And then Thomas breaks out with a mighty faith, and a glorious testimony for his Master, and saith, My Lord, and my God," John, XX. 27, 28. Again; see Paul's testimony of him, Rom. ix. 5, where, speaking of the Son of Mary, he saith, "That Christ came of the Father, who is over all, God blessed for ever, Amen." And the Apostle John doth also witness as much, 1 John, v. 20, where, speaking of Jesus Christ, he saith on this wise, "And we know that the Son of God is come, and hath given us an understand- ing, that we might know him that is true, and we are in him that is true, (who is that? why, saith John,) even in his Son Jesus Christ. (Who is he? why,) This is the true God, and eternal life." 46 I could here also bring in the testimony of the very devils themselves, as Luke, iv. 41; viii. 28, where he is by them acknowledged to be the Son of the living God; but it is needless so to do, for we have plaiuly proved it already. Now followeth the several scripture arguments which will prove that Jesus the Son of Mary is very God. And, first, there is none but he that is the true God can satisfy the justice of the true God for the breach of his holy law; but if you compare Isa. liii. 6, with Matt. iii. 17, you shall find that Jesus the Son of Mary did give God a full and complete satisfaction for the breach of his holy law; therefore Jesus the Son of Mary must needs be the great and true God. Mgr. Martens matangang mak 90 DOCTRINAL DISCOURSES. │| 2. He that hath power of his own to lay down his life, and hath power of his own to take it up again, must needs be the true God; but this did Jesus the Son of Mary the Virgin; therefore he must needs be the true God, John, x. 8; Rom. i. 4. 3. There was never any able to bear the sins of all the believers in the world, that ever were, now are, or hereafter shall be, but the true God; but Jesus the Son of the Virgin Mary did bear them all in his own body on the tree, (1 Peter, ii. 24; Isa. liii. 6;) therefore Jesus the Son of Mary must needs be the true God as well as 5. There was never any that did call himself the true God (and was not) which did please God in so doing, (Matt. iii. 17;) but Jesus the Son of Mary did call himself the true God, or account himself equal with God, (which is all one,) yet God was well pleased with him, (Phil. ii. 6, 7; John, viii. 29 ;) and therefore Jesus the Son of Mary must needs be true God as well as man. | 4. There was never any mere man able by his own power to overcome the devil in all his temptations but he that is also the true God, (for Adam in his state of innocency was overcome by them, and fell under them ;) but Jesus the Son of the Virgin did overcome them all by his own power; therefore (see Gen. iii. 15; Isa. li. 9; İxiii. 5; Matt. iv. 10; Luke, iv. 12) he is very God as well as very man. 13. Never was there any that could overcome death in his own power but the true God, (Hos. xiii. 4; 1 Tim. i. 10; Heb. i. 2 ;) Jesus the Son of the Virgin Mary did overcome death by himself, (Heb. ii. 14 ;) therefore, &c. 14. He that searcheth the hearts and knoweth the thoughts of men must needs be the true God, (Jer. xvii. 10;) but Jesus the Son of the Virgin doth, (Luke, v. 22; ix. 47; John, ii. 24, 25;) therefore, &c. 15. He that by his own power commandeth the raging sea must needs be the true God, (Job, xxxviii. 10, 11; Prov. viii. 29;) but this did Jesus the Son of Mary, (Mark, iv. 39, 41; Luke, viii. 24;) therefore, &c. man. 6. There was never any that had all power in heaven and in earth but the true God; Jesus the Son of the Virgin Mary, who was espoused to Joseph, hath all power in heaven and in earth in his own hand; therefore (Matt. xxviii. 18) he is the true and great God. 7. There was never any able to keep poor souls from falling from God saving he that is the true God; Jesus the Son of Mary did and doth this, (John, x. 27-30; xvii. 12;) therefore, &c. 8. Never could any justly call himself the first and the last except the true God, nor truly, (as the Lord did say,) "I am;" but these did Jesus the Son of Mary, (Rev. i. 1, compared with ver. 17, 18; ii. 8; and John, viii. 58;) therefore Jesus must needs be true God as well as man. 9. Never was there any that could absolutely forgive sins but God, (Mark, xxvii.; Luke, v. 21 ;) but Jesus the Son of the Virgin Mary can forgive sins, (Luke, v. 20; Mark, ii. 5;) there- fore Jesus the Son of Mary must needs be true. God as well as man. 10. The Scriptures never call any the true and living God but he that is the true God; the Scriptures call Jesus the Son of the Virgin the true God, (Isa. ix. 6; 1 John, v. 20;) therefore he is the true and great God. 11. He that made all things, whether they be visible or invisible, whether they be thrones, or dominions, or principalities, or powers, must needs be the true God; but Jesus the Son of the Virgin Mary did make all these, (Col. i. 14-18; John, i. 16; Heb. i. 2, 3 ;) and therefore he is the true God as well as man. * If all the quakers and ranters in the world were but under the guilt of one sinful thought, it would make them to cry out with Cain, "My punishment is greater My punishment is greater than I can bear,” Gen. iv. 13. 12. The blood of a mere finite creature could never obtain eternal redemption for sinners, (Rom. iii. 25; v. 9; Heb. ix. 12 ;) but the blood of Jesus the Son of the Virgin Mary hath ob- tained eternal redemption for sinners, (Ephes. i. 7; Heb. ix. 12, 14; x. 19, 20;) therefore the blood of the Son of the Virgin must needs be the blood of God. And so the apostle calleth it, saying to the pastors of the churches, "Feed the church of God, which he hath purchased with his own blood," Acts, xx. 28; 1 John, iii. 16. 16. He that is the wisdom, power, and glory of God must needs be the true God; but Jesus the Son of the Virgin is all these, (as 1 Cor. i. 23, 24; Heb. i. 1-3;) therefore Jesus the Son of the Virgin must needs be true God as well as man. The next thing that I am to prove is this- namely, That by this Jesus Christ the Son of the Virgin the world was made. And here I shall be brief, having touched on it already; only I shall lay down some of the scriptures that hold forth this to be a truth, and so pass to the next things that I intend to speak of. | And therefore, in the first place, see Heb. i. 2, where the apostle is speaking of the Son of God, which Son was born of the Virgin Mary, accord- ing to these scriptures mentioned before, Matt. i. 18—23; iii. 17; Luke, ii., where God himself saith, "This is my beloved Son," &c. This Son of God, saith the apostle, by whom God hath spoken to us, by him also he made the worlds. And Col. i., the apostle, speaking of the deliver- ance of the saints, saith, "Who hath delivered you from the power of darkness, and translated you into the kingdom of his dear Son, in whom we have redemption through his blood, even the forgiveness of sins." And is that all? No, but "he is (also) the image of the invisible God," (ver. 15,) "the first-born of every creature.' And in ver. 16, 17, " By him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things And he is were created by him and for him. before all things, and by him all things consist. Also Heb. i. 10, it is thus written of this Son of God, Christ Jesus the Son of Mary: "And, thou, Lord, in the beginning hast laid the foundations of the earth; and the heavens are 19 >> DOCTRINAL DISCOURSES. 91 66 the work of thy hands.” And again, John, i., and the first nine verses, the evangelist, or apostle, speaking of the Son, saith, "In the beginning was the Word," which Word was the Son, Rev. xix. 12, 13. This Word, or Son, was with God, and the Word was God." All things were made by him; and without him was not anything made that was made. In him was life In him was life; and the life was the light of men. And the light shined in the darkness; and the darkness comprehended it not." But in the ninth verse of this first chapter of John it is written, "That was the true light, which lighteth every one that cometh into the world." Now, seeing the Lord hath brought me thus far, and because the quakers by wresting this scripture do not only split themselves upon it, but endeavour also to split others, I shall there- fore, before I proceed any further, speak a few words to it, and they are these that follow. The apostle, in these nine first verses, or most of them, is speaking of the divinity or Godhead of the Son of Mary, and shewing that he made the world. Now in this ninth verse he speaketh of man as he is in his coming into the world, and not as he is a regenerate person. Now every man as he comes into the world receives a light from Christ as he is God, which light is the con- science, that some call Christ, though falsely. This light, or conscience, will shew a man that there is a God, and that this God is eternal, Rom. i. 20. This light doth discover this eternal God by his works in the world; for saith the scripture before named, "The invisible things of him (meaning God) from the creation of the world are clearly seen, being understood by the things that are made; even his eternal power and Godhead." This light also will reprove of sin, or convince of and make manifest sins against the law of this eternal God; so that man before he is regenerate is able by that light to know that sins against the law are sins against God, as is manifested in the unconverted Pharisees, who, as Christ told them, had neither the love of God, nor the word of God abiding in them, (John, v. 38, 42,) yet knew sins against the law to be sins; for they were offended at a woman for com- mitting adultery, which act was forbidden (Matt. v. 27, 28) by the law; and it is said also, they were convicted of sin by their own consciences, John, viii. 7-9, 19. | Again; the apostle, writing to the Corinthians, and admonishing them to walk orderly, (1 Cor. xi. 14,) turns them to nature itself, saying, "Doth not even nature itself teach you?" &c. This light surely is that wherewith Christ, as he is God, hath enlightened every man that cometh into the world, which doth convince of sins against the law of God. Therefore, as the apostle saith, Rom. i. 20, "They are left without ex- They are left without ex- cuse”—that is, they have their own conscience, that doth shew them there is a God, and that this God is to be served and obeyed; and the | neglect of this will be sure to damn them, though the obedience to the law will not save them, be- cause they are not able to make a full recompence to God for the sins that are past; neither are they able for the time to come to yield a full, continual, and complete obedience to the law of this Almighty, Infinite, and Eternal God. For 66 as many as are of the works of the law are under the curse for it is written, Cursed is every one that continueth not in all things that are written in the book of the law to do them. But that no | man is justified by the works of the law, it is evident: for, the just shall live by faith," Gal. iii. 10, 11. If works would do it, what need is there of faith? But it is evident that works will not save, because there must be faith in the blood of Jesus the Son of Mary. But now, though Christ, as he is God, doth give a light to every one that cometh into the world, which light is the conscience, as they themselves confess, yet it doth not therefore fol- low that this conscience is the Spirit of Christ, or the work of grace wrought in the heart of any man whatsoever; for every one hath conscience, yet every one hath not the Spirit of Christ; for Jude speaks of a company of men in his days who had not the Spirit of Christ Jude, 19, "These be they who separate themselves, (saith_he,) sensual, having not the Spirit." Yea, heathens, Turks, Jews, pagans, atheists, have that also that doth convince of sin, and yet are so far from having the Spirit of Christ in them, that it is their great delight to serve their lusts, this world, their sins; whereas the apostle saith plainly, "If Christ be in you, the body is dead because of sin; but the spirit is life for righteousness' sake," Rom. viii. 10. So that those who are alive to their sins have not the Spirit of Christ. Nay, let me tell you, the very devils themselves, who were thrown from their first state by sin, (Jude, 6; 2 Peter, ii. 4,) have such a taste of their horrible sins, that when they did but suppose that Jesus was come to put an end to their tyrannical dealing with the world, and to bring them to judgment for their sins, (to which they know they shall be brought,) it made them cry out, "Art thou come to torment us before the time?" Matt. viii. 26. James doth also signify thus much unto us where he saith, "The devils also believe and tremble," (James, ii. 19 ;) which belief of theirs is not a be- lieving in Christ to save them; for they know he did not take hold on their nature, (Heb. ii. ;) but they do believe that Christ will come to their everlasting torment; and the belief of this doth make those proud spirits to tremble. Again; man at his coming into the world hath his conscience given him, which doth con- vince of sin, (John, ii. 9; viii. 9 ;) yet man, as he cometh into the world, hath not the Spirit of Christ in him, for that must be received after- ward by the preaching of the word, which is preached by the ministers and servants of Jesus Christ. This is God's usual way to communi- cate of his Spirit into the hearts of his elect; and this is clear in so many words where Peter preaching to a certain number, the scripture saith, "While Peter yet spake these words, the Holy Ghost or Holy Spirit fell on all those that heard the word. heard the word." And again, Gal. iii. 2, 5, com- pared together, "Received ye the Spirit by the works of the law, (saith the apostle,) or by the hearing of faith? or the gospel, which is the word of faith preached by us?" which Spirit, as Christ saith, the world cannot receive, because it seeth him not, neither knoweth him, though his children shall have fellowship with him to 92 DOCTRINAL DISCOURSES. the great comfort of their own souls, John, xiv. 16, 17. But now this merciless butcherer of men, the devil, that he might be sure to make the soul fall short of glory, if possible, endeavours to per- suade the soul that its state is good, that it hath the Spirit of Christ in it; and for a proof of the same, saith he, turn thy mind inward, and listen within, and see if there be not that within thee that doth convince of sin. Now the poor soul, finding this to be so, all on haste (if it be willing to profess) through ignorance of the gospel, claps in with these motions of its own conscience, which doth command to abstain from this evil, and to practise that good, which if neglected will accuse and torment for the same neglect of others, (Rom. ii. 15,) both now and hereafter. Now, the soul seeing that there is something within that convinceth of sin, doth all on a sud- den close with that, supposing it is the Spirit of Christ, and so through this mistake is carried away with the teachings and convictions of its own conscience (being misinformed by the devil) unto the works of the law; under which, though it work all days, and labour with its might and main, yet it never will be able to ap- pease the wrath of God, nor get from under the curse of the law, nor get from under the guilt of one sinful thought the right way, which is to be done by believing what another man hath done by himself, (Heb. i. 2, 3; Rom. v. 15,) without us, on the cross, without the gates of Jerusalem. See for this, 1 Peter, ii. 24; Heb. xiii. 12. The one saith, "He bare our sins in his own body on the tree;" the other saith," It was done without the gate." - And thus the poor soul is most horribly carried away headlong, and thrown down violently under the curse of the law, under which it is held all its days, if God of his mere mercy prevent not, and at the end of its life doth fall into the belly of hell. very Again; that the devil might be sure to carry on his design, he now begins to counterfeit the work of grace; here he is very subtle, and doth transform himself into an angel of light, 2 Cor. xi. 14. Now he makes the soul believe that he is its friend, and that he is a gospel minister; and if the soul will be led by what shall be made known unto it by the light, or conscience, within, it shall not need to fear but it shall do well. Now he counterfeits the new birth, persuading them that it is wrought by following the light that they brought into the world with them; now he begins also to make them run through difficulties; and now, like Baal's priests, they must lance themselves with knives, &c. Now (1656), but now quakers are changed as to the laws of the world. Now, they must wear no hatbands; now they must live with bread and water; now they must give heed to seducing spirits and doctrines of devils, which bid them abstain from marriage, and command them to abstain from meats, which God hath created to be received with thanksgiving of them which love and know the truth, as in 1 Tim. iv. 1—3. Now they must not speak except their spirit move them, (I do not say the Spirit of Christ,) though when it moves they will speak such sad blasphemies, and vent such horrible doctrines, that it makes me wonder to see the patience of God, in that he doth not command either the ground to open her mouth and swallow them up, or else suffer the devil to fetch them away alive, to the astonishment of the whole world. OBJECT. But you will say, Doth not the scripture say that it is the Spirit of Christ that doth make manifest or convince of sin? John, xvi. 8. ANSW.-Yes, it doth so. But for the better understanding of this place, I shall lay down this namely, that there are two things spoken of in the Scriptures which do manifest sin or convince of sin. First, The law, as saith the apostle, Rom. iii. 20, "Therefore by the deeds of the law shall no flesh be justified in his sight, (viz., God's sight;) "for by the law is the knowledge of sin." Secondly, The Spirit of Christ doth make manifest or reprove of sin, as it is written, John, xvi. 8, 9, " And when he (the Spirit) is come, he will reprove the world of sin, of righteousness, and of judgment. Of sin, because they believe not on me," saith the Son of Mary, which is Christ. Now the law doth sometimes by its own power manifest sin without the Spirit of Christ, as in the case of Judas, who was convinced of the sin of murder, which made him cry out, "I have sinned;" yet at that time he was so far from having the Spirit of Christ in him, that he was most violently possessed of the devil, Luke, xxii. 3, 4. Matt. xxvii. 3-5, He hanged him- self immediately after. Again; sometimes the Spirit of Christ takes the law, and doth effectually convince of sin, of righteousness, and judgment to come. QUEST.-But you will say, How should I know whether I am convinced by the law alone, or that the law is set home effectually by the Spirit of the Lord Jesus upon my conscience? ANSW.-Unto this I answer, first, when the law doth convince by its own power, without the help of the Spirit of Christ, it doth only con- vince of sins against the law, as of swearing, lying, stealing, murdering, adultery, covetousness, and the like. I say, it doth only make manifest sins against the law, pronouncing a horrible curse (Gal. iii. 10) against thee if thou fulfil it not, and so leaves thee; but it gives thee no strength to fulfil it completely and continually, which thou must do if thou wilt be saved thereby. Now thy own strength being insufficient for these things, having lost it in Adam, thou art a breaker of the law. Here the law finds thee in thy sins, and condemns thee for thy sins, but gives thee no power to come wholly out of them, neither doth it shew thee thy right Saviour to save thee from them,* (which is the Son of the Virgin Mary, the man Christ Jesus,) but "com- mands thee upon pain of eternal damnation to continue in all things that are written in the book of the law to do them," Gal. iii. 10. And there- fore, if thou hast been convinced of no other sins but what are against the law, for all thy convic- *For a proof hereof, take the carriage of the pharisees towards our Saviour, who, while they trusted in Moses, crucified Jesus, 1 Cor. ii. 8. DOCTRINAL DISCOURSES. 93 tions and horror of conscience, thou mayst be but a natural man at the best, and so under the curse, Gal. iii. 10. OBJECT.-But perhaps thou wilt say, I am not only convinced of my sins against the law, but I have also some power against my sins, so that I do in some considerable measure abstain from those things that are forbidden in the law. ANSW. This thou mayst have, and do, as thou thinkest, perfectly, as those blind pharisees called quakers do think that they also do, and yet be but a natural man. And therefore I pray con- sider that place in Rom. ii. 14, the apostle there speaks on this wise concerning the Gentiles' obedience to the law-" For when the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves, which shew the work of the law written in their hearts ;" which work of the law, Christ as he is God hath enlightened every one withal that cometh into the world, (John, i. 19;) which, as the quakers say, doth convince of sin, yet of no other than of sins against the law, and therefore must needs be all one light or law; for "the law is light," (Prov. vi. 23,) and gives "the knowledge of sin," Rom. iii. 20. And therefore, as I said before, so say I now again, if thy convictions are no other than for the sins against the law, though thy obe- dience be the strictest that ever was wrought by any man, except the Lord Jesus the Son of Mary, thou art at the best but under the law, and so con- sequently under the curse, and under the wrath of God, (Gal. iii. 10; John, iii. 36,) whether thou believest it or not. S But now, the second thing, how thou shouldst know whether the Spirit of Christ doth effect- ually set home the law upon thy conscience or not; and therefore to speak directly to it, if the Spirit of the Lord Jesus, the Son of God, doth set home the law effectually, then the same Spirit of Christ shews thee more sin than the sins against the law; for, Thou First, It shews thee that "all thy righteous- ness is but as filthy rags," Isaiah, lxiv. 6. seest all thy praying, meditation, hearing, read- ing, alms-deeds, fasting, reformation, and what- soever else thou hast done, dost, or caust do, being an unbeliever, deserves at the hands of God his curse and condemnation, and that for ever; and therefore thou art so far from trusting to it, that in some measure thou even loathest it, and art ashamed of it, as being a thing abomin- able both in God's sight and thine own, Phil. iii. 8. Thou countest thine own performances when at best, and thine own righteousness, bed too short to stretch thyself upon, and a co- vering too narrow to wrap thyself in," Isaiah, XXviii. 20. And these things thou seest not overly or slightly, and as at a great distance, but really and seriously, and the sense of them sticks close unto thee. 66 a Secondly, It shews thee that thou hast no faith in the man Christ Jesus by nature, and that though thou hadst no other sins, yet thou art in a perishing state because of unbelief, according to that 16th of John, ver. 9, "of sin, because they believe not on me." If, therefore, thou hast been convinced aright by the Spirit, thou hast seen that thou hadst no faith in Christ the Son of Mary, the Son of God, before conversion. It shews thee also that thou canst not believe in thine own strength, though thou wouldst never so willingly; yea, though thou wouldst give all the world, if thou hadst it, to believe, thou couldst not. In the next place, it will shew thee that if thou dost not believe in the man Christ Jesus, and that with the faith of the operation of God, (Col. ii. 12,) thou wilt surely perish, and that without remedy; also it shews thee that if thou hast not that righteousness which the man Christ Jesus accomplished in his own person for sinners, I say, if thou be not clothed with that instead of thine own, thou art gone for ever; and there- fore saith Christ, speaking of the Spirit, "When he is come, he shall reprove the world of sin, and of righteousness" too, John, xvi. 8-that is, the Spirit shall convince men and women of the sufficiency of that righteousness that Christ in his human nature hath fulfilled, so that they need not run to the law for righteousness- "For Christ is the end of the law for righteous- ness to every one that believeth," Rom. x. 4. Again; if the Spirit of Jesus setteth home the law upon thy conscience, thou wilt freely confess that although the law curseth and condemneth thee for thy sins, and gives thee no power either to fulfil it or to come out of thy sins; yet God is just in giving that law, and "the law is holy, and the commandment holy, and just, and good," Rom. vii. 12. Lastly, It also convinceth of judgment to come--"He (viz., the Spirit) shall reprove the world of sin, of righteousness, yea, and of judg- ment" too, Acts, xxiv. 25. Then doth the soul see that that very man that was born of the Virgin Mary, crucified upon the cross without the gates of Jerusalem, shall so come again; even that same Jesus, in like manner as he was seen to go up from his disciples," Acts, i. 11. Yea, they that are thus convinced by the Spirit of Christ know that "God hath appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained," (Acts, xvii. 31,) which is the man Christ Jesus; for it is he that is ordained of God "to be the judge of quick and dead," Acts, x. 42. And now, O man or woman, whoever thou art, that art savingly convinced by the Spirit of Christ, thou hast such an endless desire after the Lord Jesus Christ, that thou canst not be satis- fied or content with anything below the blood of the Son of God to purge thy conscience withal, even that blood that was shed without the gates, (Heb. ix. 14; xiii. 12;) also thou canst not be at quiet till thou dost see by true faith that the righteousness of the Son of Mary is imputed unto thee, and put upon thee, Rom. iii. 21–23. Then also thou canst not be at quiet till thou hast power over thy lusts and corruptions, till thou hast brought them into subjection to the Lord Jesus Christ; then thou wilt never think that thou hast enough faith; no, thou wilt be often crying out, Lord, give me more precious faith; Lord, more faith in thy righteousness, more faith in thy blood and death, more faith in thy resurrection, and, Lord, more faith in this, that 94 DOCTRINAL DISCOURSES. thou art now at the right hand of thy Father in thy human nature, making intercession for me, a miserable sinner. And then, O poor soul, if And then, O poor soul, if thou comest but hither, thou wilt never have an itching ear after another gospel. Nay, thou Nay, thou wilt say, if a presbyter, or anabaptist, or inde- pendent, or ranter, or quaker, or papist, or pope, or an angel from heaven, preach any other doc- trine, let him be accursed," again and again, Gal. i. 8. And thus have I briefly shewed you, First, How Christ, as he is God, doth en- lighten every man that comes into the world, Rom. i. 20. 66 forth his Son," (which Son is equal with the Fa- ther, John, i. 1; x. 30; xvii. 5,) "made of a woman, made under the law," (that is, he was subject to the power and curse of the law,) to this end, 6C to redeem them that are" or were "under the law," (Gal. iv. 4, 5;) that is, to deli- ver us from the curse of the law, "being made a curse for us," Gal. iii. 13. From whence take notice, that when the sal- vation of sinners was to be actually wrought out, then God sent forth the everlasting Son of his love into the world, clothed with the human na- ture, according to that in John, i. 14; Heb. ii. 14; 1 Tim. iii. 16, which saith, God was manifested in the flesh-that is, took flesh upon him. X. 4. | As, first, The first light convinces of sins, but of none other than sins against the law; neither doth it shew the soul a Saviour, or deliver (for that is the work of the Spirit) from the curse wherewith it doth curse it, John, vi. 44; xvi. 24. But I shewed you that when the Spirit of Christ comes, and works effectually, it doth not only shew men their sins against the law, but also shews them their lost condition if they believe not in the righteousness, blood, death, resurrec- tion, and intercession of Jesus Christ the Son of Mary, the Son of God. And thus much I thought necessary to be spoken at this time spoken at this time touching the nature of conviction. | 2. This Son of God, which is equal with the Father, did in that flesh which he took upon him completely fulfil the whole law. So that the apostle saith, "Christ is the very end of the law for righteousness to every one that believes," Rom. This righteousness which this Christ did accomplish is called " The righteousness of God," Rom. iii. 22. This righteousness of God is by the faith of Jesus Christ unto all and upon all them that believe. My meaning is, it is imputed to so many as shall by faith lay hold on it. This is also part of the meaning of that speech of the apostle, "As many as were baptized in Christ, have put on Christ," Gal. iii. 27-that is, by faith have put on the righteousness of Christ, with the rest of that which Christ hath bestowed upon you, having accomplished it for you. This is also the meaning of the apostle, Col. ii, 9, 10, where he saith, "For in him (that is, the Son of Mary, chap. i. 13, 14) dwelleth all the fulness of the godhead bodily. And ye are complete in Now, in the third place, though I have spoken him"-that is, in his obedience and righteous- something to this thing already-namely, con- ness, which also the apostle himself doth so hard cerning our Lord the Saviour, yet again, in press after, Phil. iii. 6-8, saying, "Doubtless, few words, through grace, I shall shew that he I count all things but loss for the excellency of was made-that is, born-of a woman, and made the knowledge of Christ Jesus my Lord;"- under the law, to redeem them that are under which Lord was crucified by the Jews, as it is in the law. My meaning is, that God is our Saviour. 1 Cor. ii. 8, " for whom". "for whom"-that is, for Christ, "I And for this see Isaiah, xlv. 15, where you have suffered the loss of all things," (as well the have these words, "Verily thou art a God that Verily thou art a God that righteousness of the law, in which I was blame- hidest thyself, O God of Israel, the Saviour;" less, as all other things,)" and do count them and ver. 21, 22, you have these words" Who but dung, that I may win Christ, and be found in hath told it from ancient times? have not I the him, not having on mine own righteousness, Lord? and there is no God besides me; a just which is of the law, but that which is through God and a Saviour; and there is none besides me. the faith of Christ, the righteousness which is of Look unto me, and be ye saved, all the ends of God by faith," which is unto all and upon all the earth." Why, who art thou? "For I am them that believe, Rom. iii. 20. That place also God, and there is none else." Also in Isaiah, in the 9th of Daniel, ver. 24, 25, holdeth forth liv. 5, "For thy Maker is thine husband, the as much, where, prophesying of the Messias, he Lord of hosts is his name; and thy Redeemer saith, that it is he that came to finish transgres- the Holy One of Israel, the God of the whole | sion, and to make an end of sin, and to make re- earth shall he be called." Read also ver. 6-8 conciliation for iniquity, and to bring in everlast- of that chapter. I could abundantly multiplying righteousness. Now, that the righteousness scriptures to prove this to be truth, but I shall only mind you of two or three, and so pass on; the first is in Jude, 25, "To the only wise God our Saviour be glory;" and Acts, xx. 23; | John, iii. 16; 1 John, v. 20. | Secondly, What this light will do-viz., shew then that there is a God by the things that are made, and that this God must be worshipped. Thirdly, I have shewed you the difference between that light and the Spirit of Christ the Saviour. Fourthly, I have also shewed you how you should know the one from the other by their several effects. OBJECT.-But you will say, "How is God a Saviour of sinners, seeing his eyes are so pure that he cannot behold iniquity?" Hab. i. 13. For answer hereunto, first, when the fulness of time was come wherein the salvation of sin- ners should be actually wrought out, “ God sent of the Son of Mary is it, mind the 26th verse, where he saith thus, " And after threescore and two weeks shall Messias be cut off," that is, Christ shall be crucified," but not for himself”. that is, not for any sin that he hath committed, for he committed none. Then surely it must be for the sins of the people, (John, xi. 50 ;) as the high priest said, "It is expedient that one man should die for the people," which man was the true Messias, (Dan. ix. 24,) which also is the Son of Mary, (Matt. i. 18-23,) and the Son of DOCTRINAL DISCOURSES. 95 God, (Matt. iii. 17,) and also the true God, 1 John, v. 20. And this Messias, this Son of the Virgin, this Son of God, this true God, did not die for him- self, for he had not offended; neither did he fulfil the law or finish transgression and bring in ever- lasting righteousness for himself, for he had not sinned, (1 Pet. ii. 22;) therefore it must of neces- sity follow that this righteousness of God, this everlasting righteousness is imputed to all and ll and upon all them that believe, Rom. iii. 22; 2 Cor. v. 19-21. But, secondly, this Messias, this Son of Mary, this Son of God, this true God, he was put to death for the sins that his children had commit- ted, according to that saying-" Herein perceive we the love of God, in that he laid down his life for us." Also in Acts, xx., the apostle, speaking to the pastors of the churches, saith, "Feed the church of God, which he hath purchased with his own blood," Zech. xii. 10. "1 Now, I would not be mistaken. I do not think or say that he died in his Divine nature, but, as it is written, he in his own body on the tree did bear our sins, (1 Pet. ii. 24,) which tree was the cross, Col. ii. 14. And as the apostle saith again, Who when he had by himself purged our sins, sat down on the right hand of the majesty on high, Heb. i. 3. And again, the apostle, speaking of his glorious God, saith on this wise, Col. i., (being before speaking of his Godhead,) in the 19th verse, "For it pleased the Father that in him should all fulness dwell, and having made peace by 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, you, who were sometimes alienated and enemies in your minds by wicked works, yet now hath he reconciled." But how? Why, in ver. 22 he tells you that it is "in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight." That is, Christ, who is the true God, after that he had finished all actual obedience on earth, did in the power and strength of his Godhead yield up himself to the wrath of his Father, which was due to poor sin- ners, and that willingly, (John, xix. 30; Isa. Ixiii. 3; see Heb. ix. 14,) according to that saying in 1 Pet. iii. 18, "For Christ also hath once suf- fered for sinners, the just for the unjust," that is, the Son of God for poor sinners," that he might bring us to God, being put to death in the flesh, but quickened in the Spirit." Again, 1 Pet. iv. 1, "Forasmuch then as Christ hath suffered for us (not for himself) in the flesh, in his own body, (which he took of the Virgin, Dan. ix. 26; 1 Pet. ii. 24,) let us arm ourselves with the same mind.” That is, let us die to sin as he did, that we might live to God as he did and doth, Rom. vi. 10. And thus have I briefly shewed you, 1. That the Son of Mary is very God. 2. That he made the world. (6 3. That he is our Saviour, and how. 4. That he died for sinners, and how, Col. i. 22, -namely, not in his Divine nature, but in his human, in his own body, and in his own flesh, redeeming his church with his own blood, (Acts, XX. 28,) and with his own life, John, x. 18; 1 John, iii. 16. We shall now pass on to some other things, the Lord willing, touching his burial, resurrec- tion, ascension, intercession, second coming, re- surrection of the body, and eternal judgment. His burial proved. And, first, I shall prove by several Scriptures that he was buried, and so pass on. First, there- fore, see that place, Matt. xxvii. 57, and so for- ward. After that Jesus the Son of God had been crucified awhile, he gave up the ghost—that is, he died; and after he had been awhile dead, Jo- seph of Arimathea went in to Pilate and begged the body of Jesus, and Pilate gave consent thereto. And Joseph took the body of Jesus and wrapped it in clean linen, and laid it (viz., the body of Jesus) in his own tomb, and rolled a stone upon the mouth of the sepulchre, and departed, Matt. xxvii. 57-61; also, in Luke, xxiv. 51-53. The Apostle Paul also teacheth so much, 1 Cor. xv. 3, 4, where he saith, "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that he was buried." Again, in Acts, xiii. 29, the apostle, speaking there of Jesus Christ, saith, " And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre." And so much touching the burial of Jesus Christ the Son of God. In the next place, I am to prove that that very man whom the Jews did crucify between two thieves, called Jesus Christ, did rise again; that very man, with that very body wherewith he was crucified upon the cross, did rise again out of the the grave in which he was laid. And this I shall prove by scriptures, by the testimony of angels, by Christ's own words after he was risen, and by the testimony of the apostles in the scripture. First, therefore, consider Ps. xvi. 10, where the prophet speaks on this wise of Christ's resur- rection- rection" For thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption;" which words the Apostle Peter cites in Acts, ii. 22-32; also Isaiah, (chap. xxvi. 19,) in the person of Christ, saith, "Thy dead men shall live, together with my dead body shall they rise." See also John, xx. 15, 16, where mention is made of his appearing unto Mary Magdalen, and he called her Mary, and she called him Master, which signifies that he was risen, and that she knew him after his resurrection, for he was come out of the grave, see ver. 6-8. Again, another scripture is that in Luke, xxiv. 1-3; the disciples of Jesus coming to the sepulchre, thinking to anoint the body of Jesus, found the stone that was on the mouth of the sepulchre rolled away; and when they went in, they found not the body of the Lord Jesus; and at this they were troubled and perplexed, ver. 4. But as two of them went up to Emmaus, and were talking of what had befallen to Jesus, Jesus himself drew near and went with them, ver. 15. Another scripture is that in Mark, xvi. 9, which saith on this wise, “Now when Jesus was risen early the first day of the week, he appeared first to Mary to Mary Magdalen, out of whom he had cast seven devils;" where take notice how the Holy Ghost lays it down in these words, "out of whom 96 DOCTRINAL DISCOURSES. he had cast seven devils," to intimate to us the certainty that it was the same Jesus that was born of the Virgin Mary, who did many miracles and cured many diseases, who did also cast seven devils out of Mary Magdalen, that did rise again. Yea, saith the Holy Ghost, it was the same Jesus that did work such a wonderful miracle on Mary, he appeared to her first out of whom he had cast seven devils. And let these scriptures suffice to prove the resurrection of the Son of God. Secondly, You shall have the testimony of the holy angels also by the Scriptures. And first look into Mark, xvi. 3-7; the words are these, "And they (viz., the disciples) said among them- selves, Who shall roll away the stone ?" They had a good mind to see their Lord, but they could not, as they thought, get away the stone which covered the mouth of the sepulchre. "And when they looked, (that is, towards the sepulchre,) they saw the stone rolled away, for it was great; and entering into the sepulchre they saw a young man (that is, an angel) sitting on the right side, clothed with a long white garment; and they (the disciples) were affrighted. And he said unto them, Be not afraid, (you have no cause for it:) You seek Jesus of Nazareth, which was crucified: he is not here, he is risen. behold the place where they laid him." What scripture can be plainer spoken than this? Here is an angel of the Lord ready to satisfy the disciples of Jesus that he was risen from the dead; and lest they should think it was not the right Jesus he spoke of, Yes, saith he, it is the same Jesus that you mean: you seek Jesus of Nazareth, do you not? Why, he is risen, he is not here. But do you speak seriously, and in good earnest? Yea, surely, if you will not believe me, behold the place where they laid him. This scripture, or testimony, is very clear to our purpose. But again; the next place is in Matt. xxviii. 3-7. In the third verse there is an angel, as before, bearing witness of the resur- rection of Jesus; his countenance was like light- ning, and his raiment white as snow, and for fear of him the keepers did shake, and became as dead men. And the angel answered and said unto them, (viz., to the women who came to seek Jesus,) Fear you not; but let them that seek to keep the Lord in his grave fear if they will; for you have no ground of fear who seek Jesus who was crucified. He is not here, for he is risen; he cannot be in body here and risen too. If will not believe me, come, see where the Lord lay, and go quickly and tell his disciples that he is risen from the dead; and, behold, he goeth be- fore you into Galilee, there shall you see him. But shall we be sure of it? Yea, saith the angel, lo, it is I that have told you. See how plainly this scripture also doth testify of Christ's resur- rection. Here, saith the angel, you seek a Sa- viour, and none will content you but he, even the same that was crucified. Well, you shall have him; but he is not here. Why, where is he then? He is risen from the dead. But are you sure it is the same that we look for? Yea, it is the same that was crucified, ver. 5. But where should we find him? Why, he goeth before into Galilee, where he used to be in his life- time, before he was crucified. And that you might be sure of it there to find him, know that he is you you B an angel of God that hath told you, ver. 7. And thus have you in brief the testimony of the an- gels of God to witness that Jesus the Son of the Virgin, the Son of God, is risen from the dead. OBJECT.-But, you will say, might they not be deceived? Might not their eyes dazzle, and they might think they did see such a thing, when in- deed there was no such matter? ANSW.-Well, because it is so difficult a matter to be persuaded of the truth of this thing, that Christ is raised again out of the grave, that very man, with that very body; though these things that have been already spoken might be enough, through grace, to satisfy, yet because of the un- belief of some, we shall turn to some more of those infallible proofs that are spoken of in Acts, i. 3, to prove the point yet more clear. And therefore, first of all, do but see how the Lord doth deal with an unbelieving disciple, John, xx. 23-29. You shall see in the 23rd verse, Christ, after his resurrection, is talking with his disciples, but Thomas was not with them; but when the dis- ciples saw him again, they said unto him, "We have seen the Lord," (ver. 25;) but Thomas would not believe them. Another time, Jesus comes to his disciples again, and then Thomas was with them; then so soon as the Lord had said, "Peace be unto you," he turned himself to Thomas, and said to him, Thomas, "reach hi- ther thy finger, and behold my hands, and reach hither thy hand, and thrust it into my side: and be not faithless, but believing," ver. 27. As much as if the Lord should have said, Come, Thomas, thou hast doubted of the truth of my resurrec- tion very much; thou sayest that thou wilt not believe, except thou do feel with thy fingers the print of the nails, and do thrust thy hand into my side. Come, Thomas, reach hither thy fin- ger, and behold my hands, and see if there were not the nails driven through them; and reach hither thy hands, and thrust them into my side, and feel if I have not the very hole in it still that was made with the spears that the soldier did thrust into it, and be not so full of unbelief, but believe that my resurrection is a glorious truth. O how doth the Lord condescend to the end he might strengthen the faith of one that is weak ! Another infallible proof is that in Luke, xxiv. In from the 36th to the end of the 44th verse. ver. 36 it is said that the Lord, even while they were talking, "stood in the midst of them, and said, Peace be unto you." But they were so far from being at peace that "they were terrified, and supposed that they had seen a spirit." And Jesus said to them, "Why are ye troubled, and why do thoughts arise in your hearts ?" What! do you think that I am a spirit? Do you think your eyes dazzle? Behold my hands, and my feet. Look well upon me, and see my hands, and the holes in them, and likewise my feet, and the holes in them, and know that it is I myself, and not a spirit, as you suppose; know that it is I myself, and not another. Doth your hearts fail you? Then take hold of me with your hands; yea, "handle me and see, for a spirit hath not flesh and bones, as ye see me have. And when he had spoken these things, he shewed them his hands and his feet.' As if he had said, Come, do not be daunted nor affrighted, but consider 55 J DOCTRINAL DISCOURSES. 97 that it is I myself. Well, they could not believe as yet, but wondered that such a thing as this should be; and while they were thus wondering he will give them another infallible proof, and "he said unto them, Have you here any meat ?" ver. 41. As if the Lord had said, Come, my disciples, I see that you are very full of unbelief; if you have here any meat, you shall see me eat before you all. "And they gave him a piece of a broiled fish, and of an honeycomb, and he did eat before them." Again, ver. 42, the Lord strives with another infallible proof against their doubting, saying, My disciples, do you not re- member what discourse you and I had before I was crucified, how that I told you that all things must be fulfilled which were written in the law of Moses and in the prophets concerning me, Mark, viii. 31; xiv. 21. Another infallible proof was that appearance of his at the sea of Tiberias, where he came to them on the shore, and called them, and provided for them a dinner, and wrought a notable miracle while he was there with them at that time-namely, the catching of one hundred and fifty-three great fishes, and yet their net brake not, which as it was a great miracle, so it did also shew his power and autho- rity over his creatures, John, xxi. throughout; Acts, x. 41. Besides his eating and drinking with his disciples after his resurrection, and also his preaching to them, (Acts, i. 3,) this is not the least-viz., that he was with his disciples on earth forty days,-which was almost six weeks, -speaking to them the things concerning his kingdom; which was a mighty confirmation of their faith in his resurrection. I shall now briefly touch two or three scrip- tures, the which hold forth his disciples' testi- mony of his resurrection. And the first is in Acts, x. 40, 41, in which place the apostle, speak- ing of the Lord Jesus, saith, "Him God raised up the third day, and shewed him openly; yet not to all the people, but to witnesses chosen be- fore of God, even to us, (saith the apostle,) who did eat and drink with him after he was risen from the dead." Again, Acts, iv. 10, and xiii. 29-31; the words run thus, (the apostle speak- ing of Jesus saith,) And when they had ful- filled all that was written of him, they took him down from the tree, and laid him in a sepulchre. But God raised him from the dead: and he was seen many days of them which came up with him from Galilee to Jerusalem, who are his wit- nesses unto the people," see 1 Cor. xv. 1-9. And thus far touching his resurrection from the dead. 66 In the next place, I am to prove that this very man, Christ Jesus the Son of the Virgin, in his very body, the same body that was crucified, is above the clouds and the heavens. And though this is made light of by those men called quakers, and other infidels of this generation, yet I am sure that it will prove true to their cost who reject it as erroneous and vain. But to prove it; first, I shall prove that he is ascended; secondly, that he is ascended above the clouds and the heaven. For the first, that he is ascended, see Eph. iv. 8-10, “Wherefore (saith the apostle) when he ascended up on high, he led captivity captive, and gave gifts unto men. Now that he ascended, what is it but that he descended first into the lower parts of the earth? he that descended is the same that also ascended (again) up far above all heavens.' "" Again, read John, xx. 17, where Christ after his resurrection from the dead saith to Mary Magdalen, "Touch me not, for I am not yet as- cended to my Father,"—that is, I have not yet ascended with this my body wherewith I was crucified on the cross,- crucified on the cross," but go to my brethren, and tell them (meaning his disciples) that I do ascend to my Father and your Father, to my God and your God." OBJECT.—But in that place, may some say, Eph. iv. 10, he that descended is said to be the same that ascended; now there was no human nature with God in heaven before the world was; therefore if he be but the same that was with the Father from all eternity, then the humanity of the Son of Mary is not ascended into heaven. ANSW. First, for answer, it is clear from John, xi., that the Word or Son of God, as he was a spirit, was with the Father before the world was, Tit. i. 2. "But now in the fulness of time (that is, when that time that the Father and he had concluded on was come,) God sent forth his Son (which was with him before the world was, Gal. iv. 4; John, vii. 5,) made of a woman" —that is, born of a woman, "and he took on him the form of a servant, and was made in the likeness of men," Phil. ii. 6, 7. Now, as he was born of a woman, as he was in the likeness of men, so he ascended to the right hand of his Father in our nature. And for this, I pray turn to Acts, i. 9-11, and there you shall find that he is the same that was born of the Virgin, that very man that was crucified; if you compare ver. 3 with ver. 9-11, you will find it so to be. Now in ver. 9, after he had spoken many things while they beheld, (that is, while his disciples looked on him,) he was taken up, (that is, he was taken up from them into heaven, as in ver. 11,) and a cloud received him out of their sight. And while they looked up steadfastly towards heaven, as he went up, (which heaven was not within them; if it had, they needed not to have looked towards the clouds and the heaven without them,) behold two men stood by them (not in them) in white apparel, which also said, (that is, the two men or angels which stood by them said,) "Ye men of Galilee, why stand ye gazing up into heaven?" Here, again, they did not look within them, but stood gazing or looking after the Lord Jesus, the Son of Mary, who was carried away from them in a cloud, ver. 9. But why, say the angels, do you stand gazing so much into heaven; your Master will come again after a certain time, see Matt. xiii. 34; xxv. 19; Acts, i. 3; for this same Jesus-namely, which was crucified, which rose again, and hath been with you these forty days, which also you see go into heaven-shall so come (namely, in a cloud) as ye have seen him go into heaven. But shall he not lose his body before he come again? No, say the angels; he shall so come, that is, as ye have seen him go; in like manner, that is, with the same body. Or else I am sure he cannot come in the same man- ner, if he lose his body before he comes again; for he went thither with that body. But that G 98 DOCTRINAL DISCOURSES. same Jesus that was crucified is he that went, or ascended, up into heaven. If you compare Luke, xxiv. 39-44, with the 50th and 51st verses of the same chapter, you may clearly find it so to be. And therefore, if he come again in like man- ner, he must come again with the same body wherewith he was crucified. OBJECT.-But you will say, The scripture saith, he that descended is the same that ascended, which to me, say you, implies none but the Spirit's ascending? - ANSW. For answer, we do not say, as I said before, that it is another that ascended, but the very same; that is, the very same Christ that was with the Father from everlasting did come down from heaven; that same Christ also that came down from heaven did ascend up thither again; only he descended without a body from heaven, and took flesh and blood upon him from the Virgin. And though he descended without a body, yet he, the very same Christ, that de- scended without a body, the same did ascend again with a body, even that very body that he took of the Virgin Mary, see Luke, xxiv 29-51; Acts, ii. 30, 31. Now, let me give you a simili- tude, for it is warrantable, for both Christ and his apostles did sometimes use them, to the end souls might be better informed, John xv. 1; 1 Cor. ix. 24, 25. The similitude is this: sup- pose there come into thine house a man that is naked and without clothing, though he go out of thy house again well clothed, yet the same man that came in without clothing is the same man also that goes out of thy house, though very well clothed. Even so it is in this case; the Lord Jesus came into the womb of the Virgin, spirit, (Matt. i. 18;) but he came out of the womb clothed with a body, and went up into heaven again clothed with a body. Compare Luke, xxiv. 39, with Acts, i. 11, and ii. 30, 31. Now also I shall lay down some few things to be considered, for the better clearing of it. First, Consider that he did say to his disciples that he would go away from them, (John, xiv. 3, and xvi. 7; Matt. xxv. 19;) yea, saith he, "I go and prepare a place for you," and then "I will," after a long time, "come again, and take you to myself, that where I am," that is, whither I am going, "there ye may be also." Now, I say, if Christ had not gone from his disciples (for that was his meaning) touching his bodily presence; I say, if he had not gone away from them in respect of his bodily presence, he had said more than he had performed, which is hor- rible blasphemy once to assert; which going of his is his going into heaven, see 1 Pet. iii. 22. Secondly, Consider that there it was that he was to receive "the promise of the Father," (Luke, xxiv. 49-51 ;) which promise was the shedding forth in an abundant manner the blessed Holy Ghost. And for this see Acts, ii. 33- "Therefore being by the right hand of God”- which is, in heaven-" exalted, and having re- ceived of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens but he saith himself, the Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. Therefore let all the Therefore let all the : gay K - house of Israel know assuredly," for it is very true, "that God hath made that same Jesus, whom you have crucified, both Lord and Christ." Thirdly, Consider, that if he were on earth, he could not be a priest, Heb. viii. 4. Now the man Christ Jesus is a glorious priest (Heb. vii. 24) in the heavens, (Heb. ix. 24 ;) and there- fore "He is able to save to the uttermost all that come to God by him, seeing he ever liveth to make intercession for them"-that man, ver. 25. Fourthly, If he be not gone into heaven, both his own and his apostles' doctrine is false; yea, the witness of the angels also, (1 Pet. iii. 22; Acts, i. 9—12;) which to think were damnable infidelity in any man. Fifthly, Know that he is gone into heaven, because the Scriptures say he is, (Eph. vi. 9; 1 Pet. iii. 22; Heb. ix. 24;) which is the very truth of God, spoken by his holy apostles and prophets; "yea, holy men of God spake them as they were moved by the Holy Ghost." Sixthly, Consider, if thou sayest that that man is not gone into heaven, then thou must also con- clude that he is still in the grave; and if so, then thou sayest that the prophets, apostles, angels, Christ, God, and all are liars, who have testified these things in the Scriptures for glorious truths, Isaiah, xxvi. 19; Acts, i. 9-12; x. 40—43, and xiii. 30-39; Rev. i. 17, 18; ii. 8. And as the apostle saith of himself, and the rest of the apostles and ministers of Jesus Christ, "And we are found false witnesses of God, because we have testified of God, that he raised up Christ, whom he raised not up, if so be the dead rise not. But now is Christ risen, and become the first-fruits of them that sleep; for as by man came death, by man came also the resurrection from the dead," 1 Cor. xv. 15-22. Secondly, Now I am to prove that he is above the clouds and the heavens; my meaning is, he is above the lowest heavens,-the scripture speak- ing of highest implies a lower, for there are three, as appears in 2 Cor. xii. 1-5, “I knew a man in Christ (saith Paul there) caught up into the third heaven." Now, Heaven in scripture is taken sometimes meta- phorically, and sometimes properly. First, Metaphorically, it is taken for the church and people of God, as in Rev. xii. 12. Secondly, Properly, it is taken for the material heaven, where the sun, moon, and stars are placed, as in Gen. i. 8, 14-16, compared together; above which heaven Jesus the Son of Mary is ascended. Therefore I pray you consider with me a little : And, first, that when he went into this heaven into which he is gone, he went away from his disciples; as it is written, "If I go not away, the Comforter will not come," (John, xiv. 2, 3; xvi. 7; Acts, i. 9-12 ;) so that he did not go into a heaven within them in his person and human nature. If so, he must needs go into that heaven without, above the clouds and the stars. 2. Consider, he was caught away in a cloud; yea, he was caught upwards from them, as it is Acts, i. 9-12, and carried away into heaven; yea, and his disciples stood gazing or looking up 1 } DOCTRINAL DISCOURSES. 99 after him into heaven, which heaven must needs body-2 Cor. v. 6, "For whilst at home in the be that above the clouds, body, we are absent from the Lord." 1. If you consider the posture of the disciples, they looked upwards after the cloud that did take him away. 7. So that that heaven into which the man Christ is ascended is not into his church on earth, but into heaven without, above the clouds and the stars, John, xvi. 6, 7, and xiv. 1-3; 1 Tim. ii. 5. And this David doth prophesy of, Psalm xlvii. 5, where he saith, "God is gone up with a shout, the Lord with the sound of a trumpet." Now Christ as God merely could not go up, being no less in one place than another; but as God-man, or in his human nature, he went up, as will clearly appear, Eph. iv. 8-10, where he speaketh of his triumph over all the enemies of his people at his resurrection and ascension into heaven above the clouds. 8. When Christ doth descend from that heaven into which he is now ascended, his saints and he will meet one another just in the air, according to the scripture, 1 Thess. iv. 16, 17, “For (saith he) the Lord will descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first, rise first,”—that is, they shall come out of their graves, "and then we which shall be saved alive" (at that day) "and remain, shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord." | 2. Consider the manner of his going; it was in a cloud. 3. He was received out of their sight. 4. And so received up into heaven; which heaven must needs be above the clouds, where God is in his special presence, Job, xxii. 12-14. But further, 3. Consider, that those believers that are alive at this day in the body "are absent from the Lord,” (2 Cor. v. 6 ;) but now, if the man Christ were ascended into that heaven within them, he would neither be "absent from them," nor they from him; but in that he is absent from them touching his bodily presence, and they from him touching the same, it is evident that that heaven into which he is ascended must needs be without, above the clouds. 4. Consider, that that heaven into which the man Christ is ascended must contain him till the time of restitution of all things, as in Acts, iii. 21, into which heaven he hath been ascended above sixteen hundred years by computation. And I am sure there is not a saint that doth live in the world half so long before he fall asleep and be gathered to his fathers; so that that heaven into which he is ascended is not within, but must needs be that above the clouds. But, 5. Consider, that he that ascended from his disciples was a man, with flesh and bones, not a spirit only; "for, handle me, and see, (saith he,) for a spirit hath not flesh and bones, as ye see me have," Luke, xxiv. 39, 50, 51. Now, let the adversaries shew by the Scriptures that there is any place in them called heaven that is able to contain a man of some four or five foot long, the space of fifteen or sixteen hundred years; be- sides that, therefore, it must needs be that heaven without, which is above the clouds and stars. 6. Consider, that heaven into which the Lord Jesus that man is ascended must not contain him always; for, saith the apostle, 1 Thess. iv. 16, The Lord himself shall descend from heaven with a shout, with the voice of an archangel;" so that there is another descending from that heaven into which he is ascended; and his descending from that heaven is to this end-namely, to take his people to himself, as it is ver. 17; so that it is clear that it is not any heaven within thee into which the man Christ that was born of the Vir- gin Mary is ascended, but it must needs be that heaven without, which is above the alouds, Heb. xii. 22,-1. If thou consider, that the place into which he ascended, even the heaven into which he is entered, is the same place where all the deceased saints are in their spirits; therefore, saith Paul, "I desire to depart, and to be with Christ, which is far better." Now Paul did not in this place (Phil. i. 23) mean the enjoying of Christ only in the Spirit, for that he enjoyed in great measure when he spake these words; but he spake of a dying, and being with Christ after this life is ended, (as is clear if you compare the 20, 21, 22, 23, 24, 25, and 26 verses together,) being absent from him while he was here in the CC Pray mark here a little, and see what heaven the man Christ is ascended into, and see if it be not the heaven without, above the sun, moon, and stars. K When Christ and his saints do meet a second time together, the one ascends and the other de- scends; the one is caught up in the clouds towards the heaven, the other descends from heaven to- wards the earth, and they must needs meet one another just in the air-that is, between the heaven and the earth. So, then, the one coming from heaven and the other from the earth, and their meeting being in the air, which is between heaven and earth, (Phil. iii. 20; 1 Thess. i. 10,) is an undeniable demonstration that that heaven into which the man Christ is ascended must needs be that heaven without, above the sun, moon, and stars. And thus much touching the Son of Mary, his ascending up into the heaven without, above the clouds, Acts, i. 9-12; iii. 21; and 1 Peter, iii. 22. In the next place, Now I shall prove the intercession of the man Christ Jesus to be in the heaven that I have been speaking of, though some have mocked at it, and others have called it juggling, which names here I shall not mention, only I shall admonish them that they do not blaspheme the truth of the Son of God in his intercession. I shall quote some of the Scriptures that hold out this truth, and so pass on. And first of all, see Psalm xvi. 4, where David, prophesying of the intercession of Christ, saith, "Their sorrows shall be multiplied that hasten after another God," (speaking of the wicked,) "their drink-offerings of blood will I not offer, nor take up their names into my lips." Now, compare this with Heb. viii. 4, where he saith, If he were on earth, he should not be a priest ;' and Heb. ix. 24, “ For Christ is not entered into CC >> G2 } • + > J 100 DOCTRINAL DISCOURSES. the holy places made with hands, (meaning the temple which Solomon built,) which are figures of the true; but into heaven itself, now to appear in the presence of God for us.” "Wherefore he is able to save to the uttermost them that come to God by him, seeing he ever lives to make intercession for them," Heb. vii. 25. But you will say, Is there a man made mention of here? Yes, for the scripture saith, "There is one God, and one Mediator between God and men, the man Christ Jesus," 1 Tim. ii. 5. And in that 8th to the Hebrews, made mention of before, where the apostle, speaking of Christ's priestly office as he is in the heavens compared with other priests that are on earth, he saith, ver. 3, "For every high priest is ordained to offer gifts and sacrifices wherefore (speaking of Christ) it is of necessity that this man have somewhat also to offer. For if he were on earth, he should not be a priest, seeing there are priests that offer according to the law," which law was the law of Moses, chap. ix. 19-23, where also he is speak- ing of the priesthood of the priests under the law, and their offering of the blood of bulls and goats, (ver. 12, compared with verses 19—21,) and of the Lord Jesus, the high priest of saints, and of his blood, ver. 14, compared with ver. 24. Now as men under the law did offer up the blood of bulls and goats, so the man Christ Jesus did offer up his own blood to his Father; and this you may clearly see, if you compare Heb. ix. 14, where he saith, "How much more shall the blood of Christ, who through the Eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God," Heb. x. 12, where he saith, "But this man," meaning the Son of the Virgin, (chap. ii. 14, compared with Matt. i. 21,) after he had offered one sacrifice for sins, for ever sat down at the right hand of God." Again, Heb. vii., the chapter I mentioned before, you shall find his inter- cession plainly held forth, if you read ver. 22, and so on, where the scripture saith, "By so much was Jesus made the surety of a better tes- tament. And truly they were many priests, (meaning the priests under the law,) because they were not suffered to continue by reason of death,' that is, the high priest under the law could not live ever in this world," because it was appointed to all men once to die." But when he speaks of Christ Jesus, he saith on this wise, "But this man, because he continueth ever, hath an unchangeable priesthood; wherefore he (this man) is able to save to the uttermost them that come to God by him, seeing he (this man) ever liveth to make intercession for them." And thus in brief have I proved, through the assistance of the Lord, the intercession of the Son of Mary, which is also the Son of God. And this con- cerning Christ's priestly office might serve also for a proof of his being in the heaven without, above the stars. But all men may see, unless they be blind, that these are the truths of our Lord Jesus Christ, and of God his Father; and that those men that oppose them, as the quakers do, are very violently possessed of the devil, and beside themselves, and have neither the truth of God nor his Spirit in them, John, v. 38, 42; 2 John, 9, 10. 22 And now, through the assistance of the Lord, I shall come to the last that I promised, and that is to prove that this very man Christ will come to judge the quick and the dead. And, first, I shall prove the truth itself—viz., that that man shall come again to judge the world, quick and dead. Secondly, I shall shew you that his coming will be very shortly. Thirdly, What shall be done at his coming. Fourthly, Who shall stand when he shall come, and who not. For the first, That that man that was born of the Virgin Mary shall come again to judge the quick and the dead, read 2 Tim. iv. 1, “I (saith Paul) charge thee therefore before God (speaking to him, even to Timothy, and so to all believers) and the Lord Jesus Christ, who will judge the quick and the dead at his appearing and king- dom." Now, if you would know who this Lord Jesus is, look into Acts, x. 28, and you shall see it was Jesus of Nazareth. Would you know who that was? read Matthew, ii. towards the end, and you shall see it was the Son of Mary the Virgin, who was espoused to Joseph the carpenter. But read Acts, x. 38-43, you shall find these words, 66 God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are wit- nesses of all things that he did both in Jerusa- lem and in the land of the Jews; whom they slew and hanged on a tree, (even Jesus of Naza- reth:) him God raised up the third day, and shewed him openly, not to all the people, but unto witnesses;-chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded to us to preach unto the people, (that is, God commanded us,) and to testify (that is, to be bold in our preaching) that it is he (namely, Jesus of Naza- reth, whom the Jews did thus crucify) which was ordained of God to be judge of quick and dead." This is he also that is spoken of in Acts, xvii. 30, 31, "The times of this ignorance God winked at, (meaning men's being without the gospel,) but now commandeth all men every- where to repent, because he hath appointed a day (which day is the day of judgment, Matt xii. 36,) in the which he will judge the world in right- eousness, by that man (namely, Jesus of Naza- reth) whom he hath ordained, (compare this with that in Acts, x. 38—42,) whereof he hath given assurance to all men, (that is, hath given a sure sign unto all men,) in that he hath raised him (that is, in that he hath raised Jesus of Naza- reth) from the dead." This also is Christ's own meaning, Matt. xxiv., where, speaking of his second coming, he styleth himself the Son of man, saying, "and then shall appear the sign of the Son of man," and "so shall the coming of the Son of man be," ver. 27; "so shall also the coming of the Son of man be," ver. 37; “so shall also the coming of the Son of man be," ver. 39; where, by the way, it is observable to see how the Lord of life and glory doth in this chapter, where he speaketh of his second coming, for the most part style himself the Son of man. Sure he doth it to this end, because he will not have - DOCTRINAL DISCOURSES. 101 his humanity, and the doctrine thereof, to be razed out from under heaven; for he knew that in the last days there would come mockers, walking after their own lusts, and saying, Where is the promise of his coming?" 2 Pet. iii. 3. I could multiply scriptures to prove this doctrine of his second coming, as Heb. ix. last verse; 2 Pet. iii.; 2 Thess. i. 6-8; Luke, xxi.; Matt. xxiv. xxv.; Rev. xxii. 7, 12, and the last; 2 Cor. v. 10; Rom. xiv. 10; Acts, xxiv. 25. But, Secondly, I will shew you that his coming will be shortly. It is true no man can tell neither the day nor the hour, yet so far as the Scriptures will give us light into the nearness of his coming, so far we may go. And if you read Matt. xxiv. you shall see many signs of his coming spoken of. 1. There is falling away from the faith spoken of. And that hath been fulfilled, and is fulfilling every day. 2. Wars and rumours of wars is another sign that his coming doth draw nigh, even at the doors. 3. The love of many waxing cold is another sign that it is nigh, even the coming of Christ. And how cold is the love of many at this day? They that were hot two or three years ago, are now grown lukewarm and cold. They are cold in the Lord's appearing, they are cold in the pro- fession of the gospel, they are cold in love to the saints, they are cold in the worship of God, yea, very cold, which is a notable demonstration that the coming of the Lord draweth nigh. 4. The stars falling from heaven (that is, pro- fessors falling from the faith which once they professed) is another sign that the coming of the Lord is at hand. And how many professors do you see nowadays fall from the doctrine of God, and his Son Jesus Christ, as though there were no such thing as a world to come, and no such thing as a Lord Jesus Christ and his second coming. 5. Many poor souls will go on in their profession with lamps without oil, just before his second coming, Matt. xxv. 1—8. And the Lord knows that most of the professors of this generation are such kind of professors, yea, very foolish pro- fessors, which is another sure sign that the coming of the Lord draws nigh, Luke, xviii. 8. 6. When the time of Christ's second coming is at hand, there will be but a very little faith in the world. And the Lord knows that there be many who are now as high as Lucifer, that at that day for want of faith will be thrown down to the sides of the pit, even in the very belly of hell. Lay 1 John, iii. 3, to thy heart, and com- pare thy condition with it, and thou wilt find this a glorious truth. 7. Another sign of Christ's second coming is, the carnal mindedness of the most of the world; and the very carriages of almost all men now living do discover this truth to be at this day fulfilled, and know that when they shall say, Peace and safety, then sudden destruction comes, and they shall not escape, 1 Thess. v. 1—4. 8. Before Christ's second coming, there shall come many false Christs and false prophets, and shall shew great signs and wonders, to seduce, if it were possible, the elect, Matt. xxiv. 24; Mark, xiii. 22. And is not this more clearly ful- filled in our days than ever it was, especially among those men called quakers, who being as persons whose consciences are seared with a hot iron, and they being sealed up unto destruction, do some of them call themselves Christ, and shew great signs, as their quaking, and such a legal holiness as makes the simple admire them and wonder after them, which shews the coming of Christ to be very nigh. 9. Before Christ's second coming, there shall come scoffers in the world, walking after their own lusts; and if ever this scripture was ful- filled, it is fulfilled on these men called quakers, for they are the men that at this day make a mock at Christ's second coming, which shall be from heaven without; and therefore, saith the Holy Ghost, these mockers shall be such as shall say, "Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were;" see 2 Pet. iii. 3-7, and there you shall see their mocking, and the reason of it. Read, and the Lord give thee understanding. But as I would not have thee think that I speak at ran- dom in this thing, know for certain that I myself have heard them blaspheme, yea, with a grinning countenance, at the doctrine of that man's second coming from heaven above the stars who was born of the Virgin Mary; yea, they have told me to my face that I have used conjuration and witchcraft, because what I preached was accord- ing to the Scriptures. I was also told to my face that I preached up an idol, because I said that the Son of Mary was in heaven with the same body that was crucified on the cross; and many other things have they blasphemously vented against the Lord of life and glory and his pre- cious gospel. The Lord reward them according as their work shall be. M I could have hinted in many other things which Christ and his apostles have shewed to be signs of his coming; but I shall commend the holy Scriptures unto thee, which are able to make the man of God perfect in all things, through faith in the Lord Jesus, 2 Tim. iii. 16, 17. Now you have also the manner of his coming, how it shall be most notably laid down in the Scriptures. I shall hint in a few things touching it. As, first, He will come when there are but very few looking for his coming, "When they shall say, Peace and safety, then sudden destruction cometh," (1 Thess. v. 1-3;) which sudden de- struction will be at his second coming, for that is it which the apostle spake of in those three verses. Then will all the world be caught at such an unexpected time that it will come upon them, even as a snare cometh upon those crea- tures that are caught in it. As it is written, Luke, xxi. 35, "For as a snare shall it come on all them that dwell on the face of the whole earth," which is all on a sudden, before they are aware. 2. He cometh with all his saints and angels. Then will the Lord descend from that heaven into which he now ascended, as it is written in 1 Thess. iv. 16, "Then will he come, and all his saints with him," as Jude saith in his epistle, verse 5. Then shall Abel and Enoch, Noah and Abraham, David and Job, Peter and Paul, toge- ther with all the saints which have been, now 102 DOCTRINAL DISCOURSES. are, or hereafter shall be, and they shall sit on the throne with the Lord Jesus Christ, as in Matt. xix. 28; before whom shall all the nations of the world be gathered, as it is written, Joel, iii. 12, "Let the heathen be weakened, (or raised out of their graves, Dan. xii. 2,) and come down to the valley of Jehoshaphat; for there will I sit to judge all the heathen round about ;" which never was yet accomplished, though it shall certainly be, in God's time, to the astonishment and everlasting damnation of all those that shall continue mocking or sinning against God and his Christ. hidden things of darkness"—that is, all those cunning, close, hidden wickednesses that thou in thy lifetime hast committed; yea, he will make manifest the counsels of the heart-that is, the most hidden and secret things that are contrived and plotted by the sons of men; then shall all the midnight whoremongers be laid open with all their sins; then thou, it may be, who hast committed such sins as thou wouldst not have thy neighbour, thy father, thy wife, thy husband, or any one else know of for thousands, then thou shalt have them all laid open, even upon the house-tops, Luke, xii. 1-3; then thou that 3. He shall come in a flaming fire when he hatest God's children, his ways, his word, his doth come again; he will come in such a man- Spirit; then thou that makest a mock at Jesus ner as will make all that shall be found in their of Nazareth's second coming; then thou that sins rather seek to creep under a mountain than livest in open profaneness, or secret hypocrisy ; to meet the Lord of glory, Rev. vi. 15. As Isaiah then, I say, will be such a time of reckoning for saith, "For, behold, the Lord will come with fire, you as never was since the world began; then and with his chariots like a whirlwind, to render you that shall die in your sins will cry to the his anger with fury, and his rebukes with flames mountains, "Fall on us, and cover us from the of fire," Isaiah, lxvi. 15. "To execute judg-face of him that sits on the throne, and from the ment upon all, and to convince all that are un- wrath of the Lamb," which Lamb is the man godly among them of all their ungodly deeds Christ Jesus, John, i. 19. And, ah, my friends, which they have committed, and of all their hard if the very looks of God be so terrible, what will speeches, which ungodly sinners have spoken his blows be, think you? Then, if all thy idle against him," Jude, 15, as I shall shew further by words should be accounted for, as it is written, and by. "But I say unto you, that every idle word that men shall speak, they shall give an account thereof in the day of judgment," (Matt. xii. 36 ;) and also all thy filthy actions shall be then re- garded in such sort as thou shalt receive a just recompence for them. And know, saith the scripture, that "for all these things God will bring thee into judgment," Eccles. xi. 9. Though sinners will be unwilling to come to judgment, yet this will be their misery, God will bring them, Mal. iv. 1, 2. Then Thou that art an unbeliever shalt be sure to fall under the judgment for all thy sins. First, Thou must give an account. Secondly, Thou must fall in the judgment. Oh, my friends, there are hot days a coming for all those that are found out of the Lord Jesus. "Behold," saith Malachi, "the days come that shall burn as an oven, and all the proud, yea, all that do wickedly, shall be as stubble; and the day that cometh shall burn them up, saith the Lord of hosts; and it shall leave them neither root nor branch." The day of judgment will burn like an oven, and all that have not the right- eousness of Christ upon them shall be as stubble. Ah, friends, put a red-hot oven and stubble toge- ther, and what work will there be! even the one will burn and destroy the other. And therefore in the next place I shall shew you what shall be done when he is come. First, When Christ is come the second time, they that are in their graves shall arise, and come forth of their graves (as I said before), in which they have lain according to that in John, v. 28, where Christ saith, "Marvel not at this, for the hour is coming in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." You will say, Are these graves spoken of here the graves that are made in the earth? Yea, that they are; and for a further proof of the same, look into Dan. xii. 2; Daniel there speaking of the same thing saith, "And many of them that sleep in the dust of the earth shall arise, (or awake,) some to everlasting life, and some to everlasting contempt," or dam- nation. I shall not stand here to dispute any distinc- tions of the resurrections, only prove that the dead shall arise; and that is a clear truth from the Scriptures, Acts, x. 42; Rev. xx. 11—14; and 1 Thess. iv. 16. 1 Cor. xv. 52, "the dead shall be raised." 2. He shall call all men and women to an ac- count for all their close sinful thoughts, words, and actions; then will the secrets of all hearts be made manifest; then shall all thy adulterous, and thievish, and covetous, idolatrous, and blasphe- mous thoughts be laid open, according to that saying, "Their consciences also bearing them witness, and their thoughts the meantime, or while, accusing, or else excusing one another," Rom. ii. 15. But when? Why, "in the day when God shall judge the secrets of men by Jesus Christ," ver. 16. See also 1 Cor. iv. 5, "Therefore judge nothing before the time." What time is that? Why, when the Lord comes. What will he do? "He will bring to light the B 3. When Christ doth come the second time, another end of his coming will be to purge out all things that offended in his kingdom-Matt. xiii. 41, 42, "Then shall the Son of man send forth his angels, and they shall gather out of his kingdom all things that offend, and them that do iniquity, and shall cast them into a furnace of fire; there shall be weeping and gnashing of teeth." There are many things that do offend in his kingdom now-namely, the lukewarm pro- fessor, he doth offend, first, the Lord; secondly, his people; but then thou lukewarm offending professor shalt offend the church of God no more. - DOCTRINAL DISCOURSES. 103 Secondly, The loose professors do also offend God, Christ, and his church. First, He scandals the gospel by his loose walking and naughty carriages. Secondly, He doth make the world blaspheme the name of God by the same. Thirdly, He grieves the hearts of God's people, Phil. iii. 18. But know that thou also shalt be taken away from offending any more God, Christ, and his saints, and thou shalt have weeping and gnashing of teeth for thy thus offending, Matt. xviii. 6, 7. 4. Another end of Christ's second coming is, to cut off all the ignorant persons that are in the world. There is a generation of poor souls that do think to be excused for their ignorance. Alas! saith one, I am a poor ignorant man, or woman, and therefore I hope that the Lord will have mercy upon me. We cannot, say others, do as such and such, and will the Lord condemn us? And thus poor souls, as they are in the broad way to destruction, lest they should miss of the way to hell, do swallow down by clusters that which will poison them, body and soul, for ever and ever. Men seeking to get encouragement from their ignorance, do more harden themselves in sin, and so are in greater danger of eternal dam- nation. But you will say, What, will not the Lord have mercy on ignorant souls? ANSW. Not on those who live and die in their ignorance. He himself hath said, Isaiah, xxvii. 11,* "Because it is a people of no under- standing, therefore he that made them will not have mercy on them, and he that formed them will shew them no favour." Again, Paul also in that 2 Thess. i. 8, saith, that when Jesus Christ shall come to judge the world, he doth come to take vengeance on all them that know not God, and that obey not the gospel of our Lord Jesus Christ. But ye will say, Who are those ignorant per- sons that shall find no favour at that day? or how doth the ignorance discover itself? I shall only mention three or four sorts of men, and leave thee to the Scriptures, which if thou read them diligently will further lay them open before thee. And, first, the profane scoffer, who makes a mock at the truths of God, and so goes on in his sins; for this see in 2 Pet. iii. 3, which the apostle attributes to their ignorance, verse 5; and therefore he likens them to brute beasts, (chap. ii. 10, 12,) who walk after the flesh, in the lusts of uncleanness, and speak evil of the things they understand not, and shall utterly perish in their corruption; who because they understand not the scripture, nor the power of God in them, speak evil of the truths therein contained, and think the Lord like unto themselves, Ps. 1. Secondly, The formal professor, who hath only a notion of the gospel, and some seeming holi- ness, but wants gospel faith, such are called fool- ish virgins, (Matt. xxv. 2, 3,) to whom Christ will say in that day, "Verily, I know you not.” * This 27th of Isaiah, and the 11th verse, is a notable confutation of the ignorant's hypocritical hope, where he saith, "He that made them will have no mercy on them, and he that formed them will shew them no favour.” Add hereto those that think it enough to confess Christ with their mouths, and profess that they know God, but deny him in their works, such notwithstanding all their profession, shall, if they so continue, perish eternally, being abomin- able, disobedient, and to every good work re- probate, or void of judgment—that is, ignorant, Tit. i. 16. 3. The legal righteous man or woman, though they walk blameless as touching the righteous- ness that is in the law; for they being ignorant of God's righteousness, go about to establish their own righteousness, as reading, hearing sermons, prayers, public or private, peaceableness with their neighbours, fasting, alms, good works, as they count them, just dealings, abstinence from the grosser pollutions of the world, stricter obe- dience to the commandments of the first and second table; all which, with many other things, may be comprehended in their own righteous- ness, and it is grounded on their ignorance, and goes on in rebellion; and such ignorant persons shall in that day perish, not "submitting, through ignorance, to the righteousness of God," Rom. x. 3, compared with Luke, xix. 27, where Christ saith, that when he shall come the second time, he will command those his enemies "who sub- mitted not themselves to him who is called the Righteousness of God," (Isaiah, xlvi. 13,) or would not have him to reign over them, to be slain before his face. 4. Those whose hearts are set upon the world, and follow the alluring persuasions of it, the Lord calls such fools (Luke, xii. 20; Prov. vii. 7) who go after it (viz., the world, held forth by a similitude of a woman with the attire of a har- lot) as an ox to the slaughter, or a fool to the correction of the stocks, till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life, and knows not-mark, it is through ignorance, ver. 23. 5. A fit end of Christ's coming is, that his right- eous ones might shine as the sun in the glory, or kingdom, of their Father, Matt. xii. 43. There are many things that do hinder the people of God from shining forth as the sun now. As, first, They have a body of death, which makes them fetch many a groan in their journey to Canaan, (Rom. vii. 24; 2 Cor. v. 2 ;) they meet. with many a sad temptation, which also makes them in heaviness many a time, (1 Pet. i. 6 ;) they have also many other things that do hinder their shining now; but then the body of death shall be left off. My meaning is, that sin shall be no more in the natures of God's people then; their bodies, that are now so vile, "shall then be made like unto the glorious body of the Son of God, who shall change our vile bodies, that they may be like unto his glorious body, according to the working whereby he is able to subdue all things unto himself,” Phil. iii. 21. 6. Another end of Christ's coming shall be to take an account of his children, how they have laid out their talents that he hath committed to their trust, Matt. xxv. 19; Rom. xiv. 12; 2 Cor. v. 10. 7. Another end of his coming is, to set up his kingdom, which will be glorious indeed at his appearing, Rom. viii. 19-21; 2 Tim. iii. 1. I 104 DOCTRINAL DISCOURSES. do but touch these things, because I would hasten towards a conclusion: many other things might have been spoken to, but at this time I shall forbear. But, you will say, who shall stand when he appears? Why, I told you before, that "the un- godly shall not stand in the judgment, nor sinners in the congregation of the righteous," Ps. i. 5. Let him be close or profane, as I told you even now, all shall be laid open, all shall be made manifest, all shall come into judgment. Ah, poor soul! It is not then thy brave words will save thee; it is not thine eloquent tongue that will then do thee any good; if thou be with- out the wedding garment thou wilt be speechless, as in Matt. xxii. 12. But thou that art a con- verted person shalt stand in the judgment; thou that art born again shalt enter into the kingdom, and none else, John, iii. 5; Rev. xxi. 27. But how shall I know that I am born again? ANSW.-Why, if thou art born again, then thou knowest that thou wast not born a Christian at first-Eph. ii. 1-3, "You hath he quickened, who were dead in trespasses and sins.' 2. Thou knowest that once thou hadst no faith in the Lord Jesus, and wert convinced of sin be- cause thou didst not believe in the Son of Mary, John, xvi. 9. 3. Thou seest all true joy through the blood and righteousness of the Son of Mary, Rom. vii. 24, 25; 1 Cor. xv. 57. 4. Art thou born again? Then thou canst not be quiet till thou seest God smile, and lift up the light of his countenance upon thee, (2 Cor. iv. 6; Psal. iv. 6,) and that through the face of the Son of Mary, the Son of God. 5. Thou knowest that God hath given thee thy faith, Phil. i. 29; Ephes. ii. 8. 6. Art thou born again? Then thou knowest that the doctrine of the Son of Mary the Virgin is a right doctrine, 2 John, 9. 7. Then also thou lookest for the personal ap- pearing of the Son of Mary from heaven in the clouds (Rev. i. 7) the second time, Heb. ix. 28. vince thee of sin, because thou didst not believe in him? It may be, thou hast been convinced of sins against the law by the law and thine own conscience, as the Pharisees were, John, viii. 9, and Rom. iii. 20. Ay, but when didst thou see thyself a lost creature for want of faith in the Son of Mary? If not, thou hast not yet been savingly convinced by the Spirit of Christ; for that when it convinceth effectually of sin, it con- vinceth of unbelief; though thou hast been never so much convinced of sins against the law, if thou hast not seen thyself under the power and dominion, guilt and punishment of sin, because thou didst not believe in Christ, thou hast not yet been savingly convinced; for that is one work of the Spirit to convince of sin, "Because they believe not on me," saith Jesus the Son of Mary, who was espoused to Joseph the carpenter. But, on the contrary, dost thou not say in thy heart thou never hadst thy faith to seek, but hast al- ways believed with as good a faith as any one alive? If so, then know for certain that thou hast no faith of the operation of God in thee, according to God's ordinary working; and if so, then know that if the Son of man should come to judge the world at this moment of time, that thou with all thy faith thou thinkest thou hast wouldst fall in the judgment, 2 Thess. ii. 12. 3. Art thou born again? Then thou seest that thy great sin was want of faith in the Son of Mary; then thou seest that it is he that was sent of God to die for the sins of the world, (John, i, 19; iii. 16-20; Acts, xiii. 38, 39,) and that thou art complete in him without any works of the law, (Rom. iv. 4;) then thou"rejoicest in Christ Jesus, and puttest no confidence in the flesh," (Phil. iii. 3 ;) yet thou rejoicest in the flesh and blood of the Son of Mary, knowing that his flesh is meat indeed, and his blood is drink in- deed," (John, vi. 55,) out of which thou wouldst very willingly make thy life all thy days, out of his birth, obedience, death, resurrection, ascen- sion, and glorious intercession, now at the right hand of his Father, Heb. vii. 24, 25. But if thou art wavering in these things, know that thou art but a babe at the best, and, for aught thou knowest, God may cut thee off in thy unbelief, and "cast thee into utter darkness, where there shall be weeping and wailing and gnashing of teeth.” 4. Art thou born again? Then thou seest all true peace and joy comes through the blood of the Son of Mary and his righteousness, as in Rom. vii. 24, and 1 Cor. xv. 57. There are many poor souls that are taken up with raptures of joy, and false conceited consolation, (John, xvi. 20,) which doth come from the devil, and their own deceitful hearts; but their joy shall be turned into mourning and sorrow of heart, Luke, vi. 24, 25. But thou that art a Christian indeed, and not in word only, rejoicest in Christ Jesus. the Son of Mary; yea, "though now you see him not, yet believing, you rejoice with joy unspeak- able and full of glory," 1 Pet. i. 8. And these two things are the fruits of thy faith and of thy joy- These things, though plain, yet if the Lord set them home upon thy conscience, may be profit- able both to thee and me; therefore let us examine the matter a little. And, first, Thou thinkest that thou art a Christian; thou shouldst be sorry else. Well, but when did God shew thee that thou wert no Christian? when didst thou see that? and in the light of the Spirit of Christ see that thou wert under the wrath of God because of original sin? Rom. v. 12. Nay, dost thou know what original sin means? is it not the least in thy thoughts? and dost and dost thou not rejoice in secret that thou art the same that thou ever wert? If so, then know for cer- tain that the wrath of God to this very day abideth | on thee, John, iii. 36. And if so, then thou art one of those that will fall in the judgment, except thou art born again and made a new creature, 2 Cor. v. 17. But, secondly, thou thinkest that thou hast been born again, (it is well if thou hast ;) but lest | thou shouldst deceive thy poor soul, I pray thee consider, when did the Spirit of the Lord Jesus shew thee that thou hadst no faith in thee by na- ture? And when did the Spirit of Christ con- 1. The Lord Jesus Christ is very precious unto thee, 1 Pet. ii. 7. 2. Thou dost purify thine heart by this faith and the power of the Spirit of Christ, which thou DOCTRINAL DISCOURSES. 105 hast received into thy soul, Rom. viii. 13; Acts, xv. 9; 1 John, iii. 3. But if thy guilt of sin goes off, and convictions go off any other way than by the blood and righteousness of the man Christ Jesus, thy guilt goes off not right, but wrong, and thy latter end will be a very bitter end, without faith and repentance; for it is his blood through which all true peace comes, (Col. i. 20,) and there is no other name under heaven given among men whereby we should be saved but by the Lord Jesus of Nazareth, Acts, iv. 10-13, compared together. < 5. Art thou born again? Then thou canst not be quiet till thou dost see God lift up the light of his countenance upon thee; yea, thou hast such a desire after the light of God's coun- tenance, that all the glory, riches, honour, plea- sure, profits, &c., of this world will not satisfy till thou dost see God to be a reconciled Fa- ther to thee in the Lord Jesus Christ, as it is in Ps. iv. 6; xxxv. 3; John, xiv. 8. Then thou wilt not be quiet till thou dost hear from the Son of Mary, which is the Lord of glory, (1 Cor. ii. 8; 2 Cor. xii. 9,) such a voice as this, "Son, be of good cheer, thy sins are forgiven thee;" and," My grace is sufficient for thee." But if thou canst content thyself with anything below this, thou wilt, when all comes to all, be found but a rotten-hearted professor, who will have thy portion among the slothful ones, who will fall in the judgment of the Son of man when he comes in flaming fire with his mighty angels, 2 Thess. i. S. | 6. Art thou born again? Then thou knowest that God hath given thee thy faith that thou hast in his Son; then thou art to say through grace, there was a time in which I had no faith, there was a time in which I could not believe in the Son of God for eternal life; but God, who is rich in mercy, for his great love wherewith he loved me, even when I was dead in sins and unbelief, (which is the greatest,) hath quickened me together with Christ. By grace I am saved," Ephes. ii. 4, 5. Through faith," ver. 8. 7. Art thou born again? Then thou knowest that the doctrine of the Son of God, the Son of Mary, is a right doctrine, which is this, First, That the Son of God, which was with his Father before the world was, (John, i. 1, and xvii. 5,) came into the world in the fulness of time, and was made in the likeness of man, (Phil. ii. 7,) being made of a woman, or virgin, made under the law, to redeem them that were under the law, Gal. iv. 4. And that was done in this wise: "What the law could not do in that it was weak through the flesh,"—that is, through our flesh-" God sending his own Son in likeness of sinful flesh, and for sin, condemned sin in the flesh"--that is, condemned him in the flesh for the sins of poor sinners; for this, compare Rom. viii. 3, and 2 Cor. v. 21, with Gal. iii. 13, and it will appear clearly to be the truth of God. Also, that this Son of God, which is the true God, as well as the Son of Mary, did bear our sins in his own body on the tree, (1 Pet. ii. 24,) and did spill his own blood, which is also the blood of God, (Acts, xx. 28,) that he died, and was laid in Joseph's sepulchre, (John, xix. 38-42,) and rose again the third day, (Acts, x. 40,) that very man, (Luke, xxiv. 39-45,) and ascended up * · into heaven in a cloud, (Acts, i. 9-12,) and there ever lives to make intercession for us, that very man, Heb. vii. 24, 25; viii. 3; x. 12. | And, in the last place, if thou art a Christian, then thou lookest for that very Jesus again whom the Jews did crucify, (John, xix.,) whom God raised again, as it is, 1 Thess. i. 10; I say, thou lookest, thou waitest, thou hasteneth after the coming of this Lord Jesus which doth deliver thee from the wrath to come, 2 Pet. iii. 10—13; Heb. ix. 26-29; 1 Thess. i. 10. Yea, thou knowest that this very man shall so come in like manner as his disciples did see him go into hea- ven, which was a very man, Luke, xxiv. 39, compared with ver. 50, 51, of the same chapter. Yea, in a cloud he went away from his disciples, and in the clouds he shall come again (Rev. i. 7) to judge all that are in their graves, (John, v. 28, 29; Dan. xii. 2;) and shall receive all that look for and love his second coming to him- self, (Heb. ix. 27, 28,) and they shall be for ever with him, (1 Thess. iv. 16, 17;) but the wicked shall be cast into eternal damnation, Matthew, xxv. 46. These things, I say, if thou be a Chris- tian indeed, thou believest and ownest, and the faith of them doth purify thy heart, (1 John, iii. 3,) and wean thee from this world and the things thereof; and if it is not from this prin- ciple-that is, if thy obedience do not flow from this faith, which is the faith of God's elect, as I have proved at large, thy obedience, thy zeal, thy self-denial, thy holiness, righteousness, yea, all that thou canst do, is but sin in the sight of the great God of heaven and earth, Heb. xi. 6 ; Rom. xiv. 23. For all true sanctification comes through the name of the Lord Jesus Christ, by the operation of the Spirit of God-1 Cor. vi. 11, "But ye are washed, but ye are sanctified, but ye are justified in the name of our Lord Jesus, and by the Spirit of our God." And in Cant. i. 3, "Thy name is as an ointment poured forth, therefore do the virgins love thee.” Well, then, seeing this is a truth of so great concernment, I beseech you seek to be thoroughly rooted into it by faith. And that thou mayst so be, examine thy heart; yea, beg of God to help thee to examine it, and to throw out all that fancy that thou takest instead of faith; also, throw away all thine own wisdom, yea, thy own righteousness also, and come to God in the name of the Son of Mary, which is the Son of God, and beg faith of him, true faith, the faith of the operation of God, such a faith as he gives to his own elect, which will shew thee clearly of these things, so that thou shalt not deceive thy- self with a fancy of them, and the advantages will be many. 1. It will comfort thy heart against persecu- tions, temptations, and cross providences, as also James saith to his persecuted brethren, "Be pa- tient, my brethren, (saith he,) establish your hearts, for the coming of the Lord draws nigh," James, v. 8. 2. It will through grace wean thy heart and affections abundantly from this world and the things therein: "Who is he that overcomes the world (saith John) but he that believes that Jesus is the Son of God ?" 1 John, v. 5. Who is he, also, that purifies his heart but he that looketh 106 DOCTRINAL DISCOURSES. Į for the second coming of Christ from heaven (as in 1 John, iii. 3, compared with 2 Peter, iii. 10, 11) to judge the world? 3. Hereby thou wilt be able to judge of all doctrines whatsoever, though they come never so nigh the truth, yet if they be not indeed the very truth, thou wilt find them and their doctrine liars, Rev. ii. 2, and 1 Cor. ii. 15. 4. If thou beest thoroughly set down in this doctrine, even in the faith of this doctrine which I have held forth unto thee, thou wilt not be taken with any other doctrine whatsoever. What is the reason, I pray you, that there are so many giddy-headed professors in these days that do stagger to and fro like a company of drunkards but this they were never sealed in the doctrine of the Father and the Son; they were never en- abled to believe that that child that was born of the Virgin Mary was the mighty God, Isa. ix. 6. No, saith Christ, he that is built upon this rock, (meaning the faith of himself, which is to believe that the Son of Mary is the Christ of God, Matt. xvi. 16,) the gates of hell shall not prevail against him, ver. 18. 5. The faith of this doctrine will make thee labour in the work of God in the world. Oh, it will liven thy heart in the work of the Lord; especially if thou livest in the faith of thy in- terest in Christ, it will make thee labour to be found watching when thy Lord shall return from the wedding, that when he doth come, thou mayst open to him immediately, Luke, xii. 35, 36. Now, seeing the coming of the Lord Jesus Christ is so nigh, even at the doors, what doth this speak to all sorts of people under heaven but this-First, to see whether they have oil in their lamps or not-that is, to search and see whether the Spirit of the man Christ Jesus be in them or no; for "he that hath not the Spirit of Christ in him is none of Christ's," Rom. viii. 9. Thou that hast not the Spirit of Christ in thee, why, at that day (let thy profession be what it will) he will say to thee, Depart, I know you not," (Matt. xxv. ;) and if so, then thy latter end will be worse than thy beginning, as in 2 Pet. ii. 20. 66 own people? Surely this, that they should be in a watchful posture, Mark, xiii. 37. Watch, therefore, over your own hearts, lest they should be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon you unawares; for as a snare shall it come upon all the dwellers upon the face of the earth," as it is in Luke, xxi. 34-36. 2. Watch over the devil's temptations. Oh! have a care, in the first place, lest by any means, as the serpent beguiled Eve, so your minds should be corrupted from the simplicity that is in Christ; and the rather, because at this day he is very busy with his doctrines and his ministers, trying all ways if by any means he might deceive you with fair speeches and enticing carriages; with a fair shew in the flesh, yet denying the Lord, and refusing to be justified by the blood of Jesus the Son of Mary, the Son of God. Watch, I say, over the devil touching doctrines, for he labours as much this way as any way, for he knows if he can but get you to lay a rotten foundation he is sure of you, live as godly in your conceit as you will, and therefore it is worth your observation, in that 24th of Matthew, when Christ Christ is speaking of the signs of his coming, he breaks forth with a warning word to his dis- ciples to beware of false teachers, (ver. 4,) the very first words that he answers to a question that his disciples put to him are these-"Take heed that no man deceive you." Again, ver. 11, "And many false prophets shall arise, and shall deceive many.' And in ver. 24, he saith again, “For there shall come, or arise, false Christs and false prophets, and shall shew signs and wonders, in- somuch that, if it were possible, they should de- ceive the very elect." 3. Take heed that he doth not deceive in point of worship, that he make you not slight any of the ordinances of God; for if he do, he will quickly make way for another temptation. you 4. Take heed that you also have not your lamps to trim when the bridegroom comes; if you have, you may peradventure be ashamed and blush before him at his coming, 1 John, ii. 29. Therefore content not yourselves with a profes- sion of Christ, and no more, for the devil may deceive, yea, doth deceive a professing people many times. And if he will deceive a professing generation, he must come in this manner- First, Under the name of Christ. Secondly, With a fair shew in the flesh of out- ward holiness, Gal. vi. 12. Thirdly, He must come with good words and speeches, Rom. xvi. 18. Now though he come to drunkards, swearers, whoremongers, thieves, liars, murderers, and covetous persons, in his black colours, yet if he will come to deceive a professing party, he must appear like an angel of And the reason why souls light, 2 Cor. xi. 14. are deceived by him in these his appearances is, because they are not able to distinguish betwixt the law and the gospel, the convictions of con- science by the law only, and convictions by the Spirit, but do, though they profess the Lord Jesus, give ear to every wind of doctrine, and being unstable, as Peter saith, do fall into the temptations of the devil, in wresting the Scrip- tures to their own destruction, 2 Pet. iii. 16. 2. Then what will become of all the profane, ignorant, scoffers, self-righteous, proud, bastard- professors in the world? If the children of God "shall scarcely be saved, where shall the un- godly and the sinner appear ?" 1 Pet. iv. 18. 3. Then what will become of all those that creep into the society of God's people without a wedding garment on? Why, it will be said unto them, Friends, how came you hither? Take them and bind them hand and foot, and cast them into utter darkness, "there shall be weep- ing and gnashing of teeth," Matt. xxii. 11-13. 4. Then what will become of all those that mock at the second coming of the man Christ, as | do the ranters, quakers, drunkards, and the like? Why, read their doom in Matt. xxiv. 50, 51: The Lord of that or these servants shall come in a day when they look not for him, and in an hour that they are not aware of, and shall cut them asunder, and appoint them their portion with hypocrites, "and there shall be weeping and gnashing of teeth." 5. Then what doth this speak to the Lord's "" DOCTRINAL DISCOURSES. 107 In a word, you that have not yet laid hold on the Lord Jesus Christ for eternal life, lay hold upon him, upon his righteousness, blood, resur- rection, ascension, intercession, and wait for his second coming to judge the world in righteous- ness, Acts, xvii. 31. And you that have laid hold, I say to you, lay faster hold on your Lord Jesus "Whoso hath ears to hear, let him hear," Matt. xiii. 43. Now, that thou mayst the more clearly un- derstand my faith in the doctrine of God's dear Son, I have thought good to hold forth again the doctrine of the former treatise by way of ques- tion and answer, as followeth- QUEST.-Seeing there are many false Christs gone out into the world, according as was pro- phesied of in former times (Matt. xxiv. 5, 23) by the Lord himself; and seeing, if we be saved, we must be saved by a Christ; for he that misses of him, saith the Scriptures, cannot be saved, be- cause there is no way to come to the Father but by him, as it is written, John, xiv. 6; Acts, iv. 12. How, therefore, is the knowledge of the true Christ to be attained unto that we may be saved by him? ANSW.-Indeed, to know Christ, God's Christ, is, as the scripture saith, the one thing necessary, (Luke, x. 42,) without which all other things will avail nothing; and therefore I shall accord- ing to the Scriptures, First, Tell you what God's Christ is; and, Secondly, How the knowledge of him is at- tained unto. And therefore, first, God's Christ is true God and true man. That he is true God is manifest by that scrip- ture in Isa. ix. 6, where it is said, "To us a child is born, to us a son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of peace." Also, 1 John, v. 20, "And we are in him that is true, (saith the apostle,) even in his Son Jesus Christ. This is true God, and eternal life." See Heb. i. 8; John, i. 12; xx. 28; Rom. ix. 5. But, secondly, That he is true man, see again Isa. ix. 6, where it is said, "Unto us a child is born, unto us a son is given ;" and compare it with Matt. i. 21, where it is said, “And she shall "And she shall bring forth a Son, and thou shalt call his name Jesus, for he shall save his people from their sins." See John, i. 14, "And the Word was made flesh." 1 Tim. iii. 16, “God was manifested in the flesh." These two scriptures are ex- pounded by Heb. ii. 14, where it is said, “Foras- much then as the children are partakers of flesh and blood, he also himself likewise took part of the same"-that is, of flesh and blood, see Rom. viii. 3, and compare it with Luke, xxiv. 39, where Christ saith, "Behold my hands and my feet, that it is I myself; handle me, and see; for a spirit hath not flesh and bones, as ye see me have." And he doth often call him- self by the name of the Son of man (Matthew, xvi. 13; xxiv.) to signify that he is very man as well as very God. QUEST.-But why was he true God and true man? | ANSW. He was true man because man had offended, and justice required that man should suffer and make satisfaction, and so it is written, 1 Cor. xv. 21, For since by man came death, by man came also the resurrection of the dead." And again, "All we like sheep have gone astray, and the Lord hath laid on him the iniquities of us all." And in 1 Pet. ii. 24, where that 53rd of Isaiah is mentioned, he saith, "Who his ownself bare our sins in his own body on the tree, that we being dead to sin, should live unto righteous- And ness by whose stripes we are healed. again, God did prepare this body, the human nature of Christ, that it should be a sacrifice for sins, wherefore he saith, "Sacrifices and offerings (that is, such as were offered by the law of Moses) thou wouldst not have; but a body hast thou prepared me," Heb. x. 5. In this body which God had prepared for him, which he took of the Virgin, (Ĝal, iv, 4.) in this he did bear all the sins of all his elect, 1 Pet. ii. 24. And he must needs be true God, because it was an infinite God that was transgressed against, and justice required an infinite satisfaction, and therefore he must be infinite that must give this satisfaction, or else justice could not be satisfied, and so it was written, where the apostle is telling the pastors of the church of Ephesus by what they were redeemed, he tells them that God did purchase them "with his own blood," Acts, xx. 28; see 1 John, iii. 16, where he saith, "Herein perceive we the love of God, in that he laid down his life for us," not in his divine, but in his human nature; for, as I said before, God's Christ was of both natures, (Isa. ix. 6; Rom. ix. 5; John, i. 1, 14; 1 John, v. 20,) true God and true man, and the divine nature did enable him to undergo in his human nature all that sin, curse, and wrath that was laid upon him for us; and to overcome, and obtain eternal redemption for us, Heb. ix. 24. QUEST.-How did this Christ bring in redemp- tion for man? ANSW.-Why, first, Man brake the law of God; but this man did fulfil it again, and became "the end of it for righteousness to every one that believeth," Rom. x. 4. 2. Man was foiled and overcome by the devil; but this man Christ did overcome him again, (Luke, iv.; Heb. ii. 14, 15,) and that for us. >> 3. Man did lose the glory of God; but this man hath obtained it again, Rom. v. 12. 4. Man by sin lost eternal salvation; but this man by his own blood hath obtained it again for him, Heb. ix. 12. 5. Man by sin brought death into the world; but Jesus Christ that man hath destroyed it again, (Heb. ii. 14, compared with Hos. xiii. 14,) and brought in life and immortality, 2 Tim. i. 10; Rom. v. 15. QUEST. But how are we justified by this man's obedience? All our iniquities were laid upon him, (Isaiah, liii. 6, 8, 11, 12;) and his righteousness is be- stowed on us if we believe, as it is written, "Even the righteousness of God which is by faith of Jesus Christ unto all, and upon all them that believe." And this is it which Paul so much sought after when he saith, "Yea, doubt- 108 DOCTRINAL DISCOURSES. less, and I count all things loss, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteous- ness, which is of the law, but that which is through the faith of Christ, the righteousness of God by faith, Phil. iii. 8, 9. QUEST.-How do men come by this righteous- ness and everlasting life? ANSW. By faith men lay hold upon it, and apply it to their own souls in particular, (Gal. ii. 20;) for it is by faith they are justified, as also saith the scripture, Rom. v. 1. That his faith lays hold on and applies that which this Christ of God hath done, and is a doing, and owns it as his own. QUEST. What is this faith that doth justify the sinner? ANSW.-It is a gift, (Eph. ii. 8,) fruit, (Gal. v. 22,) or work, (1 Thess. i. 3,) of the Spirit of God, whereby a soul is enabled, under a sight of its sins and wretched estate, to lay hold on the birth, righteousness, blocd, death, resurrection, ascension, and intercession of the Lord Jesus Christ, and by the assistance of the Spirit, whereby it is wrought, to apply all the virtue, life, and merit of what hath been done and suf- fered, or is a doing, by the same Lord Jesus Christ, to its ownself in particular, (Gal. ii. 20; Rom. vii. 24, 25,) as if itself had really done all that the Lord Jesus Christ hath done. I do not say that the soul doth anything for justification, but it doth know that whatsoever Jesus Christ hath done in point of justification, is given to and bestowed upon it, (Rom. iii. 22 ;) and God finding the soul in him—that is, in Christ, doth "justify it from all things, from which it could not be justified by the law of Moses," Acts, xiii. 38, 39. QUEST.-Well, but is there no way to come to the Father of mercies but by this man that was born of the Virgin? Is there no way to come to God but by the faith of him? ANSW. No, "there is none other name under heaven given among men whereby we must be saved," Acts, iv. 12. And Jesus himself that was born of the Virgin Mary said, "I am the way, the truth, and the life: no man cometh to the Father, but by me," John, xiv. 6. QUEST. And where is this man that was born of the Virgin, that we may come to the Father by him? | ANSW. He ascended away from his disciples in a cloud into heaven, as we may read, Acts, i. 9-11. righteousness-" for the remission of sins that are past, through the forbearance of God; to de- clare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth (or layeth hold) on Jesus," Romans, iii. 24—26. "" QUEST. But did this man rise again from the dead, that very man, with that very body where- with he was crucified; for you do seem, as I conceive, to hold forth so much by these your expressions? QUEST.-What doth he there? ANSW." He ever lives to make intercession for all that come unto God by him," Heb. vii. 25, -that is, they shall come out of themselves to him, and venture their souls on what he did and suffered when he was on earth, and is doing now in heaven, shall certainly be saved; for he ever lives to save them that do thus come to the Fa- ther by him. And it is because he spilt his blood for all that shall by the faith of God's elect lay hold upon him. And thus it is written where he saith, "We are justified freely by his grace, through the redemption that is in Christ Jesus: mark it, "whom God hath set forth to be a pro- pitiation through faith in his blood, to declare his righteousness” that is, to declare God's | ANSW.-Why do you doubt of it? QUEST.-Do you believe it? ANSW.-Yes, by the grace of the Lord Jesus Christ, for he hath enabled me so to do. QUEST. And can you prove it by the scrip- ture? ANSW.-Yes. QUEST.-How? ANSW.-First, from that scripture in Luke, xxiv. 37-41, where Christ himself after he was crucified appeared to his disciples, who, having seen him, supposed they had seen a spirit. But he said, Why are ye troubled, and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself, and do not think you see a spirit; handle me, and see; for a spirit. hath not flesh and bones, as you see me have." This he spake after he was crucified, (Luke, xxiii. 33,) and buried, (ver. 53,) and rose again from the dead, chap. xxiv. 6, 7. Many other scriptures could I give for the proof hereof, as Acts, x. 39-43; xiii. 28-32; 1 Thess. i. 10; only read Acts, ii. 29-32, where the apostle proveth the same, bringing in the words of the prophet David for a testimony thereof, saying, He being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the flesh, he would raise up Christ to sit on his throne, (saith,) he seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption." Mark it, his flesh did see no corruption, (ver. 31 ;) but if he had not risen again, his flesh had seen corruption; but he arose again from the dead, that very man, that very body; for his flesh did see no corruption. QUEST. Why did he rise again from the dead with that very body? da CC M ANSW. First, Because it was not possible he should be holden of death. 2. Because in his human nature he suffered for sin, (Acts, ii. 24 ;) and if he had not recovered himself from that very curse, even from under death, and all other things that lay on him, which he had through the sins of his children subjected himself unto, he had not overcome sin, hell, death, the law, and the devil, but had been overcome by them; and if so, then had not redemption been obtained for sinners; for it was at his resurrec- tion from the dead that God said unto him, "Thou art my Son, this day have I begotten thee:" as saith the apostle, " And we declare unto you glad tidings, how that the promise made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again. As it is written in the second Psalm, Thou art my Son, this day have I begotten thee," Acts, xiii. 30-36. And it is this-namely, the resur- DOCTRINAL DISCOURSES. 109 I rection of that man from the dead that doth give us ground of hope; as in 1 Peter, i. 3, where he saith," He hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead." 3. Because God intends to redeem the bodies of his saints out of their graves in which they have lain many a year, (John, v. 28, 29; Rom. viii. 23; 1 Cor. xv. 52,) and to possess them with his own glory; and when this comes to pass, then shall that scripture be fulfilled that saith, He shall change our vile body, that it may be fashioned like to his glorious body, according to the working (of his mighty power) whereby he is able to subdue all things to himself," Phil. iii. 21. And he hath given us assurance thereof in that he hath raised up Jesus our Lord again from the dead, Acts, xvii. 31. QUEST.-But do you think that these our bodies that we do carry about with us in this world, after that they are dead and buried, and rotten, shall rise again out of those graves into which they are laid, when the scripture saith, flesh and blood shall not inherit the kingdom of God? ANSW.-Flesh in scripture is taken more ways than one, 1 Cor. xv. 50; as, First, It is taken for the works of the law, where the apostle saith," Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish, having begun in the Spirit, are ye made perfect by the flesh ?" By flesh here he means the law, as is clear if you compare Gal. iii. 2, 3, with ver. 10-12. Again, sometimes flesh is taken for sins, Rom. viii. 1,5; and sometimes it is taken for the bodies of the saints as subject to distempers, to pain, sickness, corruptions, to death, by reason of sin, 2 Cor. iv. 11; vii. 5. Now the apostle in that place where he saith," Flesh and blood shall not in- herit the kingdom of heaven," or of God, his meaning is, sinful flesh and blood, or the sin, with any imperfection that is in the bodies of the saints, shall not inherit the kingdom; and that you shall find to be the mind of the Holy Ghost if you read with understanding the latter end of the same verse, where he saith, "Neither doth corruption inherit incorruption, -that is, sin, or any imperfection of the body, shall not inherit eternal life; for saith he in ver. 53, "This cor- ruptible must put on incorruption, and this mortal must put on immortality. Mark here, I pray you, though he saith, "Flesh and blood shall not inherit the kingdom of God;" yet he saith, "This corruptible must put on incorruption;" for the trump shall blow, and the dead shall be raised; as Christ saith, "They that are in the graves shall hear his voice," (John, v. 28,) “ and shall come forth of their graves incorruptible," (1 Cor. xv. 52,)" and shall all appear before the judgment-seat of Christ," 2 Cor. v. 10; Rev. xii. 12, 13. See also that scripture, Phil. iii. 20, 21, where the apostle saith, "He waited for Christ the Saviour from heaven." And what shall he do when he comes? Why," He shall change our vile body." Mark it, it must be our vile body that must be changed. But if it be changed, then how can it be the same? Not the same in respect of sin or bodily infirmities, but the very same in respect of substance; for, saith he, " It ,, - is our vile body that must be changed," and it is ** it shall be fashioned like to his the very same; glorious body;" and if you ask, how is it possible that this should be done, he answers, " According to the working whereby he is able to subdue all things unto himself," Phil. iii. 21. QUEST.-But do you think this is certain? Methinks the Scriptures seemingly hold forth so much, yet I cannot believe it, for it is contrary to all reason. ANSW. Truly the Scriptures do not only hold forth so much seemingly, but they do most really and plainly hold out these things to all those that have received the Spirit of the Lord Jesus Christ, for it is it, and it alone, that can reveal these things; "For no man knows the things of God, but the Spirit of God," 1 Cor. ii. 11. Now, if thou wouldst know these things, thou must first receive the Spirit of the Son of God, without which thou canst not know so much as one of the fundamental truths of the gospel of our Lord Jesus Christ. QUEST. But there are those in our days who reject this doctrine that you lay down concerning the Lord Jesus Christ, as you lay it down, and they are for a Christ within, for a cross within, for a resurrection and intercession within; and they do not hold, as you do, a Christ without, and a resurrection of Christ without, and inter- cession of Christ without; ay, and they have very much scripture for that which they say too; and therefore, what should such as we do that stand tottering and shaking in these distracted and dangerous times? for our poor souls are in very much doubt what way to take. ANSW.-Therefore I will speak a few words to you by way of discovery of the falsity of such opinions, and a word of direction how you should understand the truth. "" First, Therefore, he that cries up a Christ within in opposition to a Christ without, that man, instead of having the Spirit of Christ in him, is possessed with a spirit of delusion; for where the Spirit of Christ is in truth, that Spirit causeth the soul to look to the Christ that was born of the Virgin for all justification; as it is written,Howbeit, when he the Spirit of truth is come, he shall lead you into all truth; for he shall not speak of himself, but whatsoever he shall hear, that shall he speak, and he will shew you things to come. Mark the next verse, "He (saith the Son of the Virgin) shall take of mine, and shall shew unto you," John, xvi. 13, 14. "He shall take of mine ;" what is that? Why, surely it is, he shall take of my Godhead, my humanity, my birth, my righteousness, my blood, my death, my resurrection, my ascension, aud intercession, my kingly, priestly, and prophetical offices, and shall shew you the life, merit, and value of them. And this was it which was re- vealed to Paul by the Holy Spirit here spoken of, 1 Cor. xv. 1-8, " Moreover, brethren, (saith he,) I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain." But what is this doctrine? Why, "I delivered to you first of all that which I also received." What was 110 DOCTRINAL DISCOURSES. that? why," how that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day ac- cording to the Scriptures, (there is his death and resurrection preached ;) and that he was seen of Cephas, then of the twelve: after that, he was seen of above five hundred brethren at once; of whom the greatest part remain unto this present, but some are fallen asleep. After that he was After that he was seen of James; then of all the apostles. And last of all he was seen of me, (saith Paul,) as of one born out of due time." This is it, I say, that the Spirit of truth doth hold forth to poor sinners, a Christ crucified without the gates of Jerusalem, (Luke, xxiii. 32, 33,) buried in Joseph's sepulchre, (verse 53,) risen again the third day, (Luke, xxiv. 6,) ascended away from his disciples in a cloud into heaven, as in Acts, i. 9-11; and there ever liveth, that very man, with that very body, to make intercession for all that receive him, Heb. vii. 24, 25; Col. i. 27. This is, I say, the doctrine of the Spirit of truth, whatsoever is the spirit of error. QUEST.-But do not the Scriptures make men- tion of a Christ within ? 2 Cor. xiii. 5. | ANSW.-Yes; "and he that hath not the Spirit of Christ is none of his," (Rom. viii. 9 ;) but he (Rom. viii. 9;) but he that hath it is led out of himself by it; and, as I said before, it shews the soul what the blessed Son of the Virgin Mary hath done and suffered, and is adoing for it. Therefore hereby know " hereby know we the Spirit of truth from the spirit of error. Every spirit that doth confess that Jesus Christ is come in the flesh is of God"—that is, that spirit that doth confess that Jesus Christ took flesh upon him, and in that flesh did bear our sins, (1 Peter, ii. 24; iii. 18; iv. 1; Col. i. 20-22,) and after he was taken down from the cross and laid in a sepulchre, rose again from the dead, that very man, with that very body wherewith he was cru- cified; that spirit that doth believe and confess this is of God, and is the blessed Spirit of Christ, whereof he spake when he was yet with his dis- ciples touching his bodily presence: "For he (saith the Son of Mary) shall glorify me, for he shall take of mine and shew it to you," John, xvi. 13, 14. | I have answered this already in my epistle to the first treatise. Therefore believe not every spirit, but try the spirits whether they be of God, for many false spirits and prophets are gone out into the world, therefore have a care how thou receivest the voice that speaks to thee, but try whether they are according to the truth of God's word, as it is written, "To the law and to the testimony, if it be not according to this word, it is because there is no light in them," Isa. viii. 20. Therefore, try a little. Do they slight God's Christ, which is the Son of the Virgin? That spirit is of the devil, 1 Cor. xii. 3. 4. Do they say that that very man that was crucified with that very body is not now in the pre- sence of his Father, absent from his people touch- ing his bodily presence, though present in spirit? I say, whoever they be that say he is not there, they are of the devil; for the proof of this see Acts, v. 30, 31, and compare it with Heb. vii. 24, 25, "The God of our fathers (saith the apostle) raised apostle) raised up Jesus"-but what Jesus?— "whom ye slew, (saith he to the Jews; him, the very same whom ye slew,) hath God exalted with his right hand to be a prince and a Saviour, to give repentance unto Israel, and forgiveness of sins." And indeed, here is my life-namely, the birth of this man, the righteousness of this man, the blood of this man, the death and resurrection of this man, the ascension and intercession of this man for me, and "the second coming of this man to judge the world in righteousness," Acts, xvii. 31. I say, here is my life, if I see this by faith without me, through the operation of the Spirit within me, I am safe, I am at peace, I am comforted, I am encouraged, and I know that my comfort, peace, and encouragement is true, and given me from heaven by the Father of mercies, through the Son of the Virgin Mary, (Matt. i. 21,) who is the way to the Father of mercies, (John, xiv. 6,)" who is able to save to the uttermost all that come to the Father by him,” (Heb. vii. 25 ;) because he, that very man, with that very body wherewith he was crucified, is ascended into heaven, (Acts, i. 9—11,) “and there ever lives to make intercession for them that come to God by him." This is the rock, sinner, upon which, if thou be built, the gates of hell, nor ranter, quaker, sin, law, death, no, nor the devil himself, shall ever be able to prevail against thee, Matt. xvi. 16-18. And here I leave thee to the wis- dom of the great God, who if he hath chosen thee in his Son, and brought thee to him, and hath made thee by faith to lay hold on him, thou needest not fear the devil with his siftings, snares, wiles, and fiery darts, wherewith he doth destroy thousands, but mayst, with the apostle (if thou live in the power and life of the love of God towards thee), cry out, "I am persuaded that neither death, nor life, nor angels, nor princi- palities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate thee from the love of God which is in Christ Jesus our Lord,” Rom. viii. 38, 39. | And now, reader, if thou be a true Christian, I am sure that these be the things that appear to be the glorious substantial truths to thy soul, and thou dost not care for that comfort that doth not make man, the Son of the Virgin, precious to thy soul, (1 Pet. ii. 7;) for thou knowest that it is he that hath delivered thee from the wrath to come, 1 Thess. i. 10. But as for you that are disobe- dient, except you mend your manners, you will stumble and fall backwards, and be broken, and snared and taken, (Isaiah, xxviii. 13,) and wonder and perish, because you believe not, Ácts, xvii. 21. 2. Do they say that that blood of his which was shed without the gates of Jerusalem doth not wash away sin, yea, all sin from him that be- lieves? That is a spirit of Antichrist, 1 John, i. 7. 3. Do they say that that man that was cruci- fied without the gates of Jerusalem is not risen again, with that very body wherewith he was crucified, out of the sepulchre, Luke, xxiv. 38, 39. That is a spirit of Antichrist. A few words more, and so I shall have done, and they are words of counsel to thee: Have a care thou receive not every Christ that is proffered to thee, though it may appear very ex- cellent to thy foolish heart; for under the name DOCTRINAL DISCOURSES. 111 Christ are men deceived, as it is written, "Many shall come in my name, saying, I am Christ, and shall deceive many," (Matt. xxiv. 5;) but have a care that thou receive that Christ that was born without thee, fulfilled the law in his human nature without thee, spilt his blood with- out thee, is risen again and ascended without thee, and maketh intercession without thee, and that he that very man that was born of the Vir- gin will come again in the clouds without thee; and this truth must thou receive by that Spirit that he hath promised to send and give to them SOME QUESTIONS TO THE QUAKERS; OR, A FEW QUERIES TO THOSE WHO ARE POSSESSED WITH A SPIRIT OF DELUSION IN THIS GENERATION. that ask him; and that shall dwell in thy heart, and shall shew thee what the Son of Mary the Virgin, the Son of man, the Son of God, the true God, hath in his body done for thy soul, John, And if thou receive him in truth, xvi. 13, 14. then though thou do not boast nor brag of thy holiness, as those painted hypocrites called quakers do, yet thou wilt do more work for God in one hour than they, even all of them, can do in all their lifetime. Take my counsel, and the Lord Jesus Christ have mercy upon thy soul and body. Farewell, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you," 1 Pet. iii. 15; and I beseech you do it in sincerity. 1. IF thou sayest that every one hath a mea- sure of the Spirit of Jesus Christ within him, why say the Scriptures that some "are sensual, having not the Spirit ?" Jude, 19. And when Christ tells his disciples of sending them the Spirit, he also saith, The world cannot receive it," John, xiv. 17. 66 2. What is the church of God redeemed by from the curse of the law; is it by something that is done within them, or by something done without them? If thou answer, it is redeemed from the curse of the law by something that worketh in them; then I ask, why did the man Christ Jesus hang upon the cross on Mount Cal- vary, without the gates of Jerusalem, for the sins of the people? And why do the Scriptures say, that "through this man is preached to us the forgiveness of sins"? Gal. iii. 3; Acts, xiii. 38; 1 Pet. ii. 24; Col. i. 20, &c.—that is, through his blood, (Eph. i. 7,) which was shed without the gates of Jerusalem, Heb. xiii. 12. 3. What scripture have you to prove that Christ is or was crucified within you, dead with- in you, risen within you, and ascended within you? 4. Is that very man that was crucified on Mount Calvary between two thieves, whose name is Jesus the Son of Mary; I say, is he the very Christ of God; yea or no? 5. Is that very man, with that very body, within you; yea or no? 6. Was that Jesus that was born of the Virgin Mary a real man of flesh and bones after his resurrection from the dead out of Joseph's sepul- chre; yea or no? for the scripture saith he was, as in Luke, xxiv. 39. If so, then did that man that said, "Handle me and see, for a spirit hath not flesh and bones, as ye see me have;" I say, did that man go away from his disciples (and | not into them, in his body) as these scriptures declare, (Luke, xxiv. 39, 40, compared with ver. 50, 51; also Acts, i. 9—11,) or did he with that body of flesh go into his disciples, as some fond dreamers think? 7. Hath that Christ that was with God the Father before the world was no other body but his church? If you say, No, as it is your wonted course; then again I ask you, what that was in which he did bear the sins of his children? If you answer, "It was in his own body on the tree," for so saith the scripture, (1 Pet. ii. 24 :) then I ask you further, whether that body in which he did bear our sins (which is also called his own body) was or is the church of God; yea or no? Again; if you say he hath no body but the church, the saints, then I ask, what that was that was taken down from the cross and laid into Joseph's sepulchre? Luke, xxiii. 51, 52. Now, I know that as Christ is the head of his church, so the church is the body of the head, which is Christ. But as Christ is the Mediator between God and man, I say, as he is Mediator, so he is a man, (1 Tim. ii. 5,) and absent from his saints in the world, as is clear, 2 Cor. v. 6. Therefore as he is a mediator and a man, so he hath a body that is absent from his church, which body is ascended from his disciples, above the clouds, into heaven. If you say, No; then I ask you, Did he leave the body behind him which was born of the Virgin Mary, which walked up and down with his disciples in the world, was afterwards hanged upon the cross, buried, rose again from the dead, with which body he did cat, drink, and likewise walk with his disciples after his resurrection from the dead, and did bid his disciples see if he were not flesh and bones; vea or no? Luke, xxiii. 26, 33, 53; xxiv. 61 ; Matt. xxiv. 3, 6, 15, 39, 41-50; Acts, i. 9—11; x. 41. A VINDICATION • OF GOSPEL TRUTHS OPENED, ACCORDING TO THE SCRIPTURES. ! ¦ Pa {! १ Pallakkan d II A VINDICATION OF GOSPEL TRUTHS OPENED, ACCORDING TO THE SCRIPTURES; AND THE OPPOSITION MADE AGAINST IT BY EDWARD BORROUGH, A PROFESSED QUAKER, (BUT PROVED AN ENEMY TO THE TRUTH,) EXAMINED AND CONFUTED BY THE WORD OF GOD; AND ALSO, THE THINGS THAT WERE THEN LAID DOWN AND DECLARED TO THE WORLD BY ME ARE A SECOND TIME BORNE WITNESS TO, ACCORDING TO TRUTH; WITH THE ANSWER OF EDWARD BORROUGH TO THE QUERIES THEN LAID DOWN IN MY BOOK REPROVED; AND ALSO, A PLAIN ANSWER TO HIS QUERIES, GIVEN IN SIMPLICITY OF SOUL; AND IS NOW ALSO PRE- SENTED TO THE WORLD, OR WHO ELSE MAY READ OR HEAR THEM, TO THE END, IF GOD WILL, THAT TRUTH MAY BE DISCOVERED THEREBY. “I have found David, the son of Jesse, a man after mine own heart, which shall fulfil all my will,” Acts, xiii. 22. "" Of this man's seed hath God, according to his promise, raised unto Isruel a Saviour, Jesus,” ver. 23. “And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. But God raised him from the dead,” ver. 29, 30. “And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same to us their children, in that he hath raised up Jesus again," ver. 32, 33. “Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgive- ness of sins; and by him all that believe are justified from all things, from which they could not be justified by the law of Moses,” ver. 38, 39. TO THE READER. against the truth of our Lord Jesus Christ, and do in very deed deny that salvation was then ob- SINCE it hath pleased the Lord to work in my soul tained by him when he did hang on the cross by his Holy Spirit, and hath translated me in without Jerusalem's gate. Now these men do some measure from darkness to light, I have seen pretend that they do verily and truly profess the and heard that such things have been done by Lord Jesus Christ; but when it comes to the those who did once pretend themselves to be the trial, and their principles be thoroughly weighed, servants of Jesus Christ, that it hath made me the best that they do is to take one truth and cor- marvel; partly, while I have beheld the vile rupt it, that they may thereby fight more stoutly conversation of some, and also the seeming legal against another; as, for instance, they will own holiness of others, together with their damnable that salvation was obtained by Christ; this is doctrine, which have, notwithstanding their pro- truth, that salvation was obtained by Christ; but fessions, made shipwreck of the faith, both to come close to the thing, and you will find that themselves and their followers. I having had they corrupt the word, and only mean thus much, some insight into such things as these, was pro---that salvation is wrought out by Christ as he is voked to publish a small treatise touching the within; and by it, though not warranted by the fundamentals of religion, supposing that God scripture, they will fight against the truth- might add his blessing thereto, both for the esta- namely, that salvation was obtained for sinners blishing of some and the convincing of others, by the man that did hang on the cross on Mount which things I doubt not but they have been Calvary between two thieves, called Jesus Christ ; accomplished, and will be still more and more. say, by what he did then for sinners in his own But as it was in former days, so it is now-that person or body, which he took from the Virgin is, some in all former ages have been on foot in Mary, according to the Word of God. the world ready to oppose the truth; so it is now, there are certain men newly started up in our days called quakers, who have set themselves 2. They will own the doctrine of Christ within. This is truth, that Christ is within his saints. But this doctrine they will take to fight against H 2 116 DOCTRINAL DISCOURSES. the doctrine of Christ without, ascended from his disciples into heaven, by whom salvation was ob- tained, "neither is there salvation in any other," Acts, iv. 12. 3. They will own the resurrection of the saints; but their meaning is only thus much, that the saints are raised from the state of nature to a state of grace, and herewith they will fight against this truth-namely, the resurrection of the bodies of saints out of their graves, into which they were laid, some thousands, some hundreds of years before. And if they do say they do own the resurrection of the saints out of their graves, they do mean, out of the grave of sin only, and nothing else. 4. They will say they do own the second com- ing of Christ to judge the world; but search them to the bottom, and you will find them only to own him in his coming in Spirit within, in opposition to the glorious coming of the Lord Jesus the Son of Mary from heaven in the clouds, with all his mighty angels, to raise the dead, and bring them to judgment, according to the scrip- ture.* And so for the intercession of Christ, and the truths of the gospel, they only own them to be within, in opposition to the glorious inter- cession and mediation of the man Christ Jesus in his own person without, now in the presence of his Father, between us and him, pleading and making intercession for his children. These things, together with many more, I might mention, but now I forbear, knowing that none shall be lost, nor altogether carried away by them, nor any heretics, but the sons of perdition. Now that they might the better make their doctrine take place in the hearers, they endeavour to make a fair show in the flesh, that thereby they might now, as did their fathers in time past, compel and constrain them who are not by the Lord's right hand planted into the truth of Jesus to follow their covered errors, as it is written, Gal. vi. 12, "For as many as desire to make a fair show in the flesh," that is, according to works of the law," do with good words and fair speeches de- ceive the hearts of the simple," Rom. xvi. 18. And indeed it doth clearly appear that those that are carried away are such as are not able to discern between fair speeches declared by heretics, and sound doctrine declared by the simple-hearted servants of Jesus. Now I shall lay down several grounds, not only why errors are broached in the world, but also why so many are carried away with them. 1. One ground why so many errors do from time to time come into the world is, because those that are not indeed of the planting of the Lord's right hand might be rooted out, Matt. xv. 13. Now these are many times carried away by de- ceivable doctrines. And truly in this our God. hath both a care of his own glory and of his church's welfare; for, first, should they not be swept away by some heresy or other, there might be great dishonour brought to his name by their continuing among his people; and, secondly, that he might take away such grievances as such may bring had they continued still in the society of his children. *These things I am an car-witness to. 66 2. Another ground why the Lord doth suffer such errors to come into the world is, because those that are Christians indeed might be ap- proved and appear-1 Cor. xi. 19, for there must be heresies among you, that those that are approved may be made manifest." Should not the Lord go this way to work sometimes, there would be many that would make people believe that they are Christians, and yet are not. And again, that he might make it appear that though there be heretics, yet he hath a people, enabled by his Spirit to contradict and oppose them, and plead to the truth of our Lord Jesus Christ and his glorious gospel against them. 3. Another ground why the Lord doth suffer, yea, even send delusions among the people is, that those who were so idle and slothful as not to seek after the Lord Jesus Christ in sincerity might be taken away, and violently possessed with error, and be made to run greedily after the same, that they might smart the more for their neglect of the truth; for always those who were lazy in seeking after the truth when it was prof- fered, and afterwards hasty after the doctrine of devils when that is declared to them, shall be sure to have their latter behaviour to rise up in judgment against them, in that when the truth was proffered to them they were idle and did not receive it, and yet when delusion did proffer_it- self they were industrious and labouring. Now mark, "that they all might be damned who be- lieved not the truth, but had pleasure in unright- eousness; because they received not the truth in the love of it, that they might be saved. And for this cause God shall send them strong delu- sion, that they might believe a lie, and be damned," 2 Thess. ii. 10-12. Now, in the second place, why so many are so easily carried away with errors in this day; the grounds are these that follow- 1. Because men count it enough to be profes- sors of the truth, without seeking to be possessors of the same. Now, because men are but only professors of the truth, not having it in their hearts in reality, they are carried away with an error, if it come in never so little power more than the truth they profess. And this is the reason why so many are carried away with the errors that are broached in these days, because they have not indeed received the Lord Jesus by the revelation of the Spirit and with power, but by the relation of others only ; and so having no other witness to set them down withal but the history of the Word, and the relation of others concerning the truths contained therein, (though the knowledge of the truth this way shall abun- dantly aggravate their damnation,) yet they hav- ing not had the Spirit of the Lord to confirm these things effectually unto them, they are carried away with delusions. 2. Another reason why so many are carried away with delusions is, those differences that are among the children of God about smaller matters. O friends! how is the hand of the enemy strengthened by our carnality; while one saith, "I am of Paul," and another, "I am of Apollos,' many a poor soul is carried away with delusion. And why so? They are not satisfied that this is the truth, because the children are at difference "" DOCTRINAL DISCOURSES. 117 among themselves about some outward things. And again, it makes those that are not so despe- rately possessed with a spirit of delusion as are others, but are mere moral men, I say it makes them to say within themselves, and one to another, There are so many sects and judgments in the world that we cannot tell which way to take. And therefore, you that have the Spirit, pray that these things may cease, lest you blush for your folly at the appearing of Jesus our Lord. 3. The pride, covetousness, and impiety of hypocrites and carnal professors are great stum- bling-blocks to the poor world, and the cause why many at this day do drink down so greedily a deluding doctrine, and especially if it come with a garment of pretended holiness. But as for these, they shall go to their place in their time, with the curse of the Almighty poured out upon them, for their casting of stumbling-blocks before the simple by their loose conversations, if they do not hastily repent of their wicked- ness, and close in reality with our blessed Lord Jesus. (6 fuls of barley, as if it were their proper trade and calling to hunt after the same. O wonderful im- piety and ungodliness! are you not ashamed of your doings? If you say, no; it is, perhaps, be- cause you are given over of God to a reprobate mind. mind. Read Romans, i., towards the end; as it was with them, so, it is to be feared, it is with many of you, who knowing the judgments of God, that they who do such things are worthy of death, not only do the same, but have (as I may so say) pleasure also in them that do them." And now, you that pretend to be the teachers of the people in verity and truth, though we know that some of you are not, is it a small thing with you to set them you say are your flock such an example as this? Were ever the Pharisees so profane, to whom Christ said, Ye vipers, how can ye escape the damnation of hell ?" Doth not the ground groan under you? Surely, it will favour you no more than it favoured your forerunners. Certainly, the wrath of God lies heavy at your doors, it is but a very little while, and your recompence shall be upon your own head. And as for you that are indeed of God among them, though not of them, separate yourselves. Why should the righteous partake of the same plagues with the wicked? O ye children of the harlot! I cannot well tell how to have done with you, your stain is so odious, and you are so senseless, as appears by your practices. But I shall at this time for bear, having in some measure discharged my conscience according to the truth against you, hoping, if God do give me opportunity, and a fair call, that I shall a second time in this world give testimony against your filthy conversations, though now I shall say no more, only thus much-Be ashamed of your earthly-mindedness, if you can, and be converted, or else you shall never be healed. 4. Another reason why delusions do so easily take place in the hearts of the ignorant is, be- cause those that pretend to be their teachers do behave themselves so basely among them. And indeed I may say of these as our Lord said of the Pharisees in another case, All the blood of the ignorant from the beginning of the world shall be laid to the charge of this generation. They that pretend they are sent of the Lord, and come, saying, Thus saith the Lord; we are the servants of the Lord; our commission is from the Lord, by succession, and the like; I say, these pre- tending themselves to be the preachers of truth, but are not, do by their loose conversation render the doctrine of God and his Son Jesus Christ, by whom the saints are saved, contemptible, and do give the adversary mighty encouragement to cry out against the truths of our Lord Jesus Christ because of their wicked walking. Now shall not his soul be avenged on such a Dation as this, who pretend to be teachers of the people in goodness, when as for the most part of them they are the men that at this day do so harden their hearers in their sins by giving them, even their hearers, such ill examples, that none goeth beyond them for im- piety. As for example, Would a parishioner learn to be proud? he or she need look no fur-❘ ther 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. have seen that so soon as a man hath but de- parted 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 hand- I ܕ Here might I also aggravate your sin by its several circumstances, but I shall rather forbear, supposing that you may entertain wrong and harsh thoughts of me, though I have spoken the truth; therefore I shall at this time rather keep silence, and wish you to amend, than to rake in your sores; for thereby would your stink go more abroad in the world. Therefore, I say. I forbear. And now to the reader; I beseech thee to have a care of thy soul, and look well to the welfare of it. And that you may do so, have_a care what doctrine it is that thou receivest. Be not contented until thou in deed and in truth, in the light of the Spirit of Christ, see thy sins washed away in the blood of that Lamb who did offer up himself a rausom on the cross on Mount Calvary for the sins of thy soul and body, toge- ther with the rest of the saints of God. And let not the legal holiness of the one, nor the loose, profane conversation of the other, beat thee off from pursuing after the truths of Jesus, as the truth is in Jesus, and so laid down in this my discourse; neither let the plausibleness of the other beguile thy simple heart. And now to you that are carried away with the delusions at this day broached in the world by the instru- * Read Ezek. xiii,, the whole chapter, and you will find it as it were a looking-glass by which thou mayst notably see them with their marks and discoveries. 118 DOCTRINAL DISCOURSES. ments of Satan, and that after a profession of the truth; I say to you, Turn again, if you can, per- adventure there may be hope, and that you may escape that wrath which justly you have deserved. But if you shall still refuse the Lord that speaks now from heaven in mercy to you, you shall not hereafter escape the Lord that in his own time will speak to you in his wrath, and vex you in his sore displeasure. And now a few words to you that have indeed closed in with the Lord Jesus Christ the Son of Mary, and they are these that follow-First, Be of good cheer, all your sins are forgiven you for his name's sake, 1 John, ii. 12. 2. Know," "he that hath begun the good work of his grace in you will perfect it even to the second coming of our Lord Jesus Christ," Phil. i. 6. 3. Know that though your Lord Jesus, who is in you by his Spirit, be absent from you touching his bodily presence, yet he is not forgetful of you, but is preparing a place for you, John, xiv. 1—3. 4. Consider that he is also at this very present in his very person in the presence of his Father now in the heavens, praying and making inter- cession for you, that you may be brought safe to glory-Heb.vii. 25, “Father, I will (saith he) that those that thou hast given me may be where I am, that they may behold my glory," John, xvii. 25. 5. Know also that he hath overcome in his own person, when he was in the world, devil, death, sin, hell, the curse of the law, the power of the grave, and all other evils, in the body of his flesh for you, Heb. ii. 14. 6. Believe also that while you are in the world all things shall fall out for your good at the end, whether they be temptations, doctrines of devils, workings of corruptions, all things shall fall out for your good who love our precious Lord Jesus, Rom. viii. 28. 7. Be assured that all your enemies shall very suddenly be under your feet, even Satan and all, Rom. xvi. 20. 8. Consider that there shall no temptation befal you in the days of your pilgrimage but God will enable you to bear it; ay, and make a way also for you to escape the destroying danger of it, 1 Cor. x. 13. 9. When the time of your dissolution shall come, your Jesus will deal with you as he did with blessed Lazarus-that is, he will send his angels to fetch your souls away to glory, Luke, xvi. 23. | Now, seeing that these things be so, I beseech you by (those) the mercies of God, that you do give up your bodies, as hands, tongue, strength, health, wealth, and all that you have and are, to the service of God, your God, Rom. xii. 1. 2. "Let your moderation in everything be known to all men, (for) the Lord is at hand," Phil. iv. 5. vi. 23. "This honour have all his saints," Psalm cxlix. 10. Believe also, and know assuredly, that at the last day he will also raise your bodies out of their graves, and make them also for ever vessels of his glory, Rom. viii. 23, compared with John, v. 28; 1 Thess. iv. 14—19. 11. And, lastly, consider that though now by the world and heretics you be counted as not worth the looking after, yet you have your day a coming, when as the Dives's of this and all other ages would be glad if they might have but the least favour from you, one drop of cold water on the tip of your fingers. O you despised, begging Lazaruses, (as in Luke, xvi. 24;) for the world, for all their stoutness, must be forced to come to judgment before your Lord and you, 1 Cor. 3. Study to walk as like the Lord Jesus Christ as ever you can for your lives, Matt. xi. 29. 4. Let that you strive for be the faith of the gospel of your precious Lord Jesus, (Phil. i. 27,) and not any earthly advantages. 5. "Let your conversation be as becometh the gospel," Phil. i. 27. 6. Let your hearts be always in heaven, where our Lord Jesus is, Col. iii. 1—3. 7. Forbear and forgive one another, in love, and with all your hearts, as God for Christ's sake hath forgiven you, Ephes. v. 2. 8. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven," Matt. v. 16. 9. You are the salt of the earth, have a care you lose not your savour, Matt. v. 13. 10. Be forward to distribute to those that are in want, for this is well-pleasing to your most glorious loving Father, Heb. xiii. 16. 11. Learn all one of another the things that are good, for this is the command of God, and also commendable in saints, Phil. iii. 17. 12. And, lastly, O brethren, consider what the Lord hath done for you; he hath bought you, and paid for you with his blood, and he doth now also make it his business to pray for your He hath de- safe conduct to glory, Heb. vii. 25. livered you from those that would have been your ruin, and hath promised to you everlasting life. Let the love of Christ constrain you, let the love of God win upon your souls. What! "He that spared not his own Son, but delivered him up for us all; how shall he not with him. freely give us all things." Hold out, my bre- thren, hold out; for you have but a little while to run; hold fast unto the death, and Christ will Farewell, give you a crown of life, Rev. ii. 10. dear brethren; the mighty God of Jacob pre- serve and deliver you from every evil work; and all the days of our pilgrimage let us pray one for another that our God would count us worthy of this rich and glorious calling, and fulfil all the good pleasure of his goodness, and the work of faith with power, to whom be glory now and ever. And now, reader, before I make an end of this discourse, I think it meet to let thee understand that though there hath been a book put forth by Edward Borrough, in seeming opposition to that of mine, called "Some Gospel Truths opened ac- cording to the Scripture," yet the substance of my discourse then published by me standeth uncontrolled by scripture as from him or others. I do not say he doth not wrangle with them, but I say he doth not by any one plain scripture contradict them. As, for instance, the first great thing that I do hold forth in that discourse is this-That that DOCTRINAL DISCOURSES. 119 babe that was born of the Virgin Mary, and that at that time did give satisfaction for sin, was the very Christ of God, and not a type of anything afterward to be revealed for the obtaining re- demption for sinners within them; which thing my adversary can find no ground in scripture to build an opposition upon, (see his book, p. 12;) but is forced to confess it in word, though he do deny the very same in doctrine, (see his book, p. 29, at his sixth query.) And p. 27, where in answer to this question of mine-Why did the man Christ hang on the cross on Mount Calvary? all the answer he gives is this-Because they wickedly judged him to be a blasphemer; and as in their account, saith he, he died as an evil doer. And this is all the ground he giveth. See his answer to my second query in this my book, taken word for word as he laid them down. 2. The next thing I do prove in that book is, that that light which every one hath is not the Spirit of Christ, because the scripture saith, some have it not, Jude. 19. But Edward Borrough saith, it is given to every one, (p. 18 of his book ;) and he saith they have it within them too, (p. 26 of his book,) in answer to my first question, though he have no scripture to confirm the same, as I have had to contradict it, (see his book.) 3. The next thing I prove is, that Jesus Christ did fulfil the law in his own person without us for justification, and that his blood then shed hath washed away the sins of the children of God, as aforesaid; which thing he would oppose, but finds no footing for his discourse. See his book, p. 12, where he saith, The law is not ful- filled (read the latter end of that page) contrary to scripture, Col. ii. 14; Rom. x. 4, which saith, He did fulfil all the law for justification for every one that believeth." Another thing I prove in that book is, that Christ is ascended into that heaven without, above the clouds and stars; and that I prove by eight several scrip- ture demonstrations, of which not one is confuted by scripture, though secretly in his book smitten 16 against. Read his whole book. 4. The next thing I prove is, that the same Jesus that was born of Mary, laid in the manger, who is the Saviour, is at this day making inter- cession in that body he then took of Mary; which thing also is not confuted by him by the scripture, though cunningly smitten against in De greeting datatag that farmergina d his discourse where he saith, it is only necessary to salvation to preach Christ within, laying aside all that Christ did when he was in his own per- son in the world. See p. 29 of his book, query 6. 5. Another truth I prove is, that the very same Jesus that was born of Mary, that very man that was also hanged on the cross, will come the second time, and that shall be to save his children and to judge the world at the last day, that great day of judgment. And though they will not own that he shall so come as he went away, which was a very man without, yet they could not at all by the scripture contradict it. But the very sum of his discourses is a wrangling with the thing laid down, as a dog with a bone, but hath not, nor cannot, by scripture overcome the same. This I have written, that the reader into whose hand this book may come may have the more certain information concerning the things before published by me, and also concern- ing the opposition made against them by the adversary. And here, because I am loath to be too tedious, I do conclude, and desire thy prayers to God for me, if thou be a Christian, that I may not only be preserved to the end in the faith of Jesus, but that God would enable me to be an earnest contender for the same even to the last, and rest, the servant of the Lord Jesus, JOHN BUNYAN. READER, WE, whose names are here underwritten, having, through grace, some blessed faith and experience of the truths declared in this book, and knowing them so to be, having tried them by the Scrip- tures in the light of the Spirit, thought it our duty to bear witness thereunto, together with our brother, desiring the blessing of God may go along with these endeavours of his for the doing good to our Christian brethren, or any other who may read it. Farewell. Yours in the faith of our Lord Jesus Christ, for which faith we desire to contend, RICHARD SPENCLY. JOHN BURTON. JOHN CHILD. 120 DOCTRINAL DISCOURSES. A VINDICATION OF GOSPEL TRUTHS, &c. It is very expedient that there should be heresies among us, that thereby those which are indeed of the truth might be made manifest, and also that the doctrine of God and his Son Jesus Christ might the more cast forth its lustre and glory. For the truth is of that nature, that the more it is opposed, the more glory it appears in, and the more the adversary objects against it, the more it will clear itself, which doth give me, and all that stand for it, and doth plead on its side in the wisdom of the Spirit, much boldness and encou- ragement to venture without any slavish fear upon those that have already, or shall hereafter, stand up to oppose it. I did some few weeks past put forth a small book, cailed, "Some Gos- pel Truths Opened," and so forth; and the thing I looked for from them was-namely, opposition from the adversary, which hath been accom- plished in that-namely, as I did look for it so it did happen; not that it daunted me, for if it had so done it might have made me kept those truths within my breast which are now made manifest by me, as well as others, to the world. Now I have not only met with some opposition from others face to face in secret, but there is one Edward Borrough (as I heard his name is so by some of themselves) that hath ventured to stand up against the truth with the rest of his companions, and hath published a book, called, "The True Faith of the Gospel of Peace con- tended for;" in which book of his there are a very great number of heresies cunningly vented by him, and also many things there falsely reported of me, which things in this my discourse I shall very plainly discover; and the way that I shall take shall be, first, by laying down some of thy expressions, and also some of mine; and by in- quiring into the truth of one and the error of the other, through the assistance of the Spirit of Christ, and according to the Scriptures. Only, by the way, I think good to mind thee of thy clothing thyself with the words of the prophets and apostles, against whom thou dost fight, as will appear in my following discourse, and also of thy endeavouring to wrest the sword out of the hands of the saints, and art fighting against them bitterly with a parcel of scolding expres- sions. But I wish thee to learn, if thou canst, to be sober, and to keep under thy unruly spirit, and do not so much appear, at least not so grossly, a railing Rabshakeh; but contrariwise, if you would be looked upon to be holy, which (we know to be holy, which (we know and believe that) as yet many of you are not, let at the least some appearance of moderation be manifest among you. After many words that are flung into the wind by thee, my adver- sary, in the first and second pages of thy book, thou couldst not be contented therewith, as being too few to vent thyself withal, but thou breakest | Then in the same page thou sayest thou hast numbered up part of our work, and the sum is, "A corrupted grain of Babylon's treasure," &c. Answ.-Friend, the sum of our discourse is of the birth, righteousness, death, blood, resurrec- tion, ascension, intercession, and second coming of the Son of Mary the Virgin, by which righte- ousness, blood, death, burial, resurrection, ascen- sion, and intercession we are saved. And dost thou count this a corrupted grain of Babylon's treasure? Have a care what thou sayest, lest thou utter that with thy mouth now which will lie heavy on thy conscience for ever. 66 out in page 3 with a false testimony of John Burton and his fellow, saying, They have joined themselves with the broken army of Ma- gog.-And have shewed themselves in the de- fence of the dragon against the lamb, in the day of war betwixt them." When, alas, poor soul, we do know, and are bold to declare, in the name of the Lord Jesus the Son of Mary, that our God hath owned us, with others of his servants, in his own work against the devil's devices and false doc- trine, as instruments both for the comforting and establishing of his own, and also for the convincing and converting of some of them who aforetime. were not converted. And, friend, why dost thou say that we join with Magog in the defence of the dragon against the lamb, when thou seest the whole drift both of my brother's epistle and also of my writing is to exalt and advance the first-born of Mary, the Lord of glory, and to hold on his side, notwithstanding there are so many tempests go through the world; and the rather, because we know that it is he and he alone that did bear our sins in his own body on the tree, (1 Peter, ii. 24;) for it is he that hath taken away the sins of the world. Now, I say, therefore do not thou thus accuse the brethren for speak- ing good of the name of Jesus, lest thou be trou- bled at thy end for thus spending thy beginning in taking part with the devil to accuse God's children. Then, as though this thy unwise speaking were too little, thou breakest out with a taunt, or a jeer, saying, A larger portion, and more to the purpose, might have been brought in; but with such as you had, or could procure from your neighbours, are you come. Answ.-Friend, who hath despised the day of small things? But again; we desire not to bring to others, no, nor to know ourselves, anything else but Jesus Christ the Son of Mary, and him crucified for our sins, 1 Cor. ii. 2. Then thou sayest further in the same page, that though thou hast not seen our faces, yet our spirit is tried, and we are clearly de- scribed to thee, sayest thou, to be of the stock of Ishmael, and of the seed of Cain, whose line reacheth to the murdering priests, &c. Answ.- J DOCTRINAL DISCOURSES. 121 | Friend, thou art very censorious, and utterest many words without knowledge. We bless God, for the most part of our line, we do labour to stretch it out either in building up and exhorting the saints of the Most High to cleave close to their Jesus, or else as much as in us lies we labour to convince poor souls of their lost condition, ac- cording to the word of God, and not to murder any. Nay, contrariwise, we desire, through grace, if at any time we chance to see any of Christ's lambs in the teeth of any wolf or bear, be they never so terrible in appearance, I say, we desire, we labour, we strive, and lay out ourselves, if it be possible, to recover the same, though with the hazard of our lives, or whatsoever may befal us in doing our duty. And whereas thou sayest in the 4th page that we are found enemies to Christ revealed in his saints. Answ.-Thou dost us wrong, for we labour all that we may to counte- nance the same where he doth indeed appear; and if at any time we do see or discern that any soul hath any breathing after the knowledge of the Lord Jesus Christ, we are so far from dis- owning or discountenancing of the same, that we give them all the encouragement we may; nay, and we are so far from discountenancing the doctrine of God and his Son Jesus Christ, that we say plainly some have not the Spirit of Christ in them, and they are reprobates, according to that scripture, Rom. viii. 9, "If any man hath not the Spirit of Christ, he is none of his." And again, "Some are sensual, having not the Spirit," Jude, 19. And again, we are so far from being against the doctrine of the Spirit of Christ in his saints, we bless God that we say it is the distin- guishing character of a true believer from others. All which things do I also affirm in my book and hold forth, as doth also my brother in his epistle. Therefore I marvel that you should be so overseen as to utter so many false things together in less than four sides of paper; I wonder what will be the end of your discourse. Well, now thou dost come and fall a wrangling with some of the words of my brother Burton, which are to this purpose, (he speaking before of the doctrine of Jesus,) "And this is quite con- trary, saith he, to those commonly called familists, ranters, quakers, and others, who, on the other hand, either deny Christ to be a real man without them, blasphemously fancying him to be only God manifest in their flesh, or else make his human nature with the fulness of the Godhead in it to be but a type of God to be manifested in the saints." Now, first of all, the great offence thou takest of some of these words is, because he doth join in his discourse familists, ranters, and quakers together. Friend, what harm is it to join a dog and a wolf together? a fawning dog and a wolf in sheep's clothing; they differ a little in outward appearance, but they can both agree to worry Christ's lambs. But again, friend, let us a little compare the principles of a ranter and a quaker together, and it will clearly appear that in many of their principles at least they agree, or jump in one; as, first, the ranters will own Christ no otherwise than only within; and this is also the principle of the quakers; they will not own Christ without them. 2. The ranters, 2. The ranters, they cry down all teaching but the teaching but the teaching within; and so do the quakers, (witness thou- sands,) and yet condemn their principles by their practice, as the ranters also did and do. Now the apostle saith the contrary, saying," He that knoweth God heareth us, (meaning himself with the rest of the apostles and servants of Christ,) he that is not of God, heareth not us," 1 John, iv. 6. Again, 3, The ranters are neither for the ordi- nance of baptism with water nor breaking of bread. And are not you the same? 4. The ranters would profess that they were without sin; and how far short of this opinion are the quakers? 5. The ranters would not own the resurrection of the bodies of the saints after they were laid in the graves; and how say you, do you believe that the very bodies of the saints, as the very body of Abraham, and the body of Isaac, with the bodies of all the saints, notwithstanding some of them have been in the graves thousands of years, others hundreds, some less; I say, do you believe the resurrection of these very bodies again. which were buried so long since, or do you hold, as the ranters do, nothing but the resurrection from a sinful to a holy state in this life? <% | And really I tell thee, reader, plainly, that for the generality, the very opinions that are held at this day by the quakers are the same that long ago were held by the ranters; only the ranters had made them threadbare at an alehouse, and the quakers have set a new gloss upon them again by an outward legal holiness or righteous- ness. But again; why should you be so angry with my brother for joining of a sinner and a liar together? Is there any great harm in that? Surely no. And the joining ranters and quakers together is but so. The quakers themselves con- fess the ranters are to be disowned, (page 4.) Nay, if they would not, yet God hath disowned them in the open view of the nations. Now that the quakers are liars, I shall prove from their own mouth. As, first, from the several things that I did oppose even now, pages 1-4 of his book, called, The True Faith of the Gospel of Peace," &c. Now, lest they should be slighted and set at nought, I shall shew you clearly this man's lies manifestly laid down in his book against me. As, first, he saith of me in his book, (pp. 11, 12,) that I said positively the blood of Christ was shed before the world began; whereas I said only this, "That in the account of God (mark it, in the account of God) his blood was shed before the world was, according to that scripture, Rev. xiii. 8, 'The Lamb slain from the foundation of the world,' "-in my book. Secondly, he saith that I cry aloud against Christ within, in page 24 of his book. And again he saith that all my work is an obscure shooting against the manifestation of Christ within. Where he speaks very falsely of me, for I confess and own God's Christ within as well as without, as appears in my book, towards the end. And in the epistle to my book you may find the same held out by me for two or three leaves together; besides, many other places of my book doth testify of the same; therefore doth not he lie miserably in this also? Again, he saith that I am one of those that do preach for hire, through covetousness, making merchandize of souls, (page 23 of his book,) 122 DOCTRINAL DISCOURSES. which is also an untruth, as I shall shew further when I come to the place. Again he saith, in page 30, that I said, "Christ's coming in the Spirit was no coming." Here also he uttereth falsehood. I never said so, as many of our brethren can witness. But of this also in its place when I come to it, with many other things which he hath very untruly vented of me, which I fear not but they shall be cleared, both now and also at the second appearance of the man Christ Jesus. And therefore, friend, I say to thee, be not so pharisaical as to say within thine heart," I am not as this publican." Why am I reckoned with the ranters? Thou art, both thou and thy fellows, of the same mind with them in many things, and shall assuredly partake of the same plague with them, if they and you re- pent not speedily. Again, in page 7, thou wouldst make us be- lieve that the quakers do really and truly lay the Christ of God, God-man, for their founda- tion, saying, "We prize the Lord Jesus Christ, God-man, to be precious to us, and to all that do believe, and have owned him to be the founda- tion," &c. Now, friend, this is fairly spoken; but by words in general we may be deceived, because a man may speak one thing with his mouth and mean another thing in his heart, espe- cially it is so with those that use to utter them- selves doubtfully; therefore we will a little in- quire what it is to lay Christ, God-man, for a foundation. First, then, to lay God's Christ, God-man, for a foundation, is to believe that man that was born of the Virgin Mary to be the Saviour. How he was and is the Saviour, and therefore if you do indeed lay him for your foundation, then you do believe that when the man Christ did hang on the cross on Mount Calvary that then your sins were satisfied for at that time, as it is written, "He bare our sins in his own body on the tree," 1 Pet. ii. 24. 2. If the Christ of God, God-man, be indeed your foundation, then you do believe that that very man in that very body did fulfil all the law in the point of justification, as it is written, "Christ is the end of the law for righteousness to every one that believeth." So that now, believe aright in what the Son of Mary hath done without on the cross, and be saved. 3. If you have laid Christ that man aright for your foundation, then you do believe that when he was raised out of the sepulchre into which Joseph had laid him, then at that time was ac- complished your justification, Rom. iv. 25. How say you to these things? Do you make an open profession of them without dissembling? or do you not, notwithstanding your talk of Christ, in very deed deny the virtue of the death and blood of Christ without as for justification and life? If so, you have not laid him for your foundation. 4. If you have indeed laid Christ, God-man, for your foundation, then you do lay the hope of your felicity and joy on this, that the Son of Mary is now absent from his children in his per- son and humanity, making intercession for them and for thee in the presence of his Father, 2 Cor. v. 6. And the reason that thou canst rejoice hereat is, because thou hast not only heard of it with thine ear only, but dost enjoy the sweet hope and faith of them in thy heart, which hope and faith is begotten by the Spirit of Christ, which Spirit dwelleth in thee, if thou be a be- liever, and sheweth those things to thee to be the only things. And God having shewn thee these things thus without thee by the Spirit that dwelleth in thee, thou hast mighty encourage- ment to hope for the glory that shall be revealed at the coming again of the man Christ Jesus, of which glory thou hast also greater ground to hope for a share in, because that that Spirit that alone is able to discover to thee the truth of these things is given to thee of God, as the first-fruits of that glory which is hereafter to be revealed, being obtained for thee by the man Christ Jesus's death on Mount Calvary, and by his blood that was shed there, together with his resurrec- tion from the dead out of the grave where they had laid him. Also, thou believest that he is gone away from thee in the same body which was hanged on the cross, to take possession of that glory which thou, through his obedience, shall at his (the very same man's) return from heaven the second time have bestowed upon thee, having all this while prepared and preserved it for thee, as he saith himself, "I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to myself, that where I am, there ye may be also," John, xiv. 2, 3. Again, 5, If thou hast laid Christ, God-man, for thy foundation, though thou hast the Spirit of this man Christ within thee, yet thou dost not look that justification should be wrought out for thee by that Spirit of Christ that dwelleth within thee, for thou knowest that salvation is already obtained for thee by the man Christ Jesus without thee, and is witnessed to thee by his Spirit which dwelleth within thee. And thus much doth this man Christ Jesus testify unto us where he saith, "He shall glorify me. Mark," He shall glorify me," saith the Son of Mary. But how? Why, "He shall take of mine (what I have done and am doing in the presence of the Father), and shall shew it unto you," John, xvi. 14. I have been a little the larger in this, because it is of weight. >> But, again, thou sayest further, The rest of this first epistle I shall say little to; only thus much is the mind of the penman's spirit, secretly smiting at the doctrine of true faith and salva- tion-to wit, Christ within. Answ.-My friend, by saying that my brother doth strike at the doc- trine of true faith and salvation, thou dost him a great deal of wrong; for it is so far from him so to do, that he telleth souls plainly, that without true faith in the blood of the Son of Mary, who was crucified on Mount Calvary, there is no re- mission; for, saith he, it is only through that one offering then given up to the Father that you must be justified. And that is according to the whole stream of scripture: "For by one offer- ing"-what was that? why, the offering up of the body of Jesus once for all, Heb. x. 10,-"he hath perfected for ever them that are sanctified." "For this man, when he had offered up one sacrifice for sins, for ever sat down." Mark it: "This man, when he had offered up one sacrifice DOCTRINAL DISCOURSES 123 for sins, for ever sat down on the right hand of God." ver. 12. And as for thy saying that salvation is "Christ within," if thou mean in opposition to "Christ without," instead of pleading for Christ, thou wilt plead against him; for Christ, God-man without on the cross did bring in salvation for sinners; and the right believing of that doth justify the soul. Therefore Christ within, or the Spirit of him who did give himself a ransom, doth not work out justification for the soul in the soul, but doth lead the soul out of itself, and out of what can be done within itself, to look for sal- vation in that man that is now absent from his saints on earth, 2 Cor. v. 6. Why so? for "it knoweth that there is salvation in none other," Acts, iv. 12. And therefore I would wish thee to have a care what thou dost, for I tell thee, that man who is now jeered by some, because he is preached to be without them, will very suddenly come the second time, to the great overthrow of those who have spoken, and shall still speak, against him, Jude, 14, 15. Thou sayest also, the next thing thou mindest is this in the second epistle, where a question is asked, “Who are the men that at this day are so deluded by the quakers and other pernicious doctrines but they that counted it enough to be talkers of the gospel," &c. This man, saith the quaker, is of the same spirit with his fellow, and will more abound in lies, &c. And why? because he saith the quakers are those deceivers that at this day beguile poor souls by their doctrine. Alas, poor man, why shouldst thou be angry for my speaking the truth in saying the quakers are deceivers; this will easily appear; for, first, they deny the man Christ to be without them, and own Christ no otherwise but as he is within, contrary to that scripture which saith, "For while we are at home in the body, we are absent from the Lord." This is touching his bodily presence. And again," He was parted from them, and a cloud received him out of their sight. And he was carried away from them, and so received up into heaven," Acts, i. 9-11. Now he that de- nieth this is a deceiver, as is clear in that he doth speak against the truth laid down in the scripture. 2. The quakers are deceivers in that they per- suade souls that Christ is crucified in them, dead within them, and kept down with something within them, which was never taught by those that spoke the scripture from the Spirit of God. Shew me a scripture to confirm such a doctrine as this, which hath been avouched over and over by the quakers. 3. The quakers are deceivers, because they do persuade souls that that man that was born of the Virgin Mary is not above the clouds and the stars, when the scripture saith, " A cloud received him out of the sight of his saints;" and again, that he is above the highest heavens, which must needs be above the stars, for they are not the highest. 4. The quakers are deceivers, because they persuade souls not to believe that that man that was crucified, and rose again flesh and bones, (Luke, xxiv. 38~40,) shall so come again, that very man, in the clouds of heaven, to judgment as he went away; and at the very same time. shall raise up all the men and women out of their graves, and cause them to come to the valley of Jehoshaphat; because there will he, that very man, sit to judge all the heathen round about. I say, they strive to beat souls off from believing this, though it be the truth of God witnessed by the scripture-Joel, iii. 11, 12, as also Acts, i. 10, 11, 10, 11, “This same Jesus, which is taken from you into heaven, shall so come (mark, the very same) in like manner as ye have seen him go into heaven." "And his feet shall stand in that day (the day of his second coming) upon the mount of Olives," Zech. xiv. 4. Where is that? Not within thee, but that which is without Je- rusalem, before it on the east side. I say now, he that persuades souls not to believe this, but makes them believe there is no such thing, as the quakers do, he is a deceiver. Again; the quakers make no difference between that light wherewith Christ, as he is God, bath enlightened all, and the Spirit of Christ he gives not to all, which I shall shew by and by to be a deceit. 5. The quakers are deceivers, because they say that every one hath that which is like the Spirit of Christ, even as good as the Spirit of Christ, (page 10 of his book,) which is desperate blasphemy. The scripture saith plainly, that some are sensual, having not the Spirit." And yet though they have not that, they have, say the quakers, that which is as good as that. O, won- derful deceit as I shall further shew by and by, when I come to the place. But to cover himself, and so his deceit, he doth apply that to himself that should be applied for the encouragement of the children of God, saying, "The children of God were always counted deceivers, we (saith he) have a cloud of witnesses." Answ.-Friend, they were called deceivers, and were not so; but you are rightly called so, as I have already shewed, and shall shew further by and by. In the mean- time, know that the devil knows how to take children's bread and cast it to the dogs. 66 Then the next thing that he is grieved with is, because I said there "are none but a company of light notionists, ranters, with here and there a legalist, that were shaking in their principles, that were carried away by the quakers," &c.; when this appears in all men's sight that can see, though you would not have it so, it is like. And as for your saying, "Because all sorts of people are brought to God, I am offended there- with;" I answer, No, friend, I bless God, my soul can rejoice that souls come in to Jesus Christ, though it grieves me to see how some with a spirit of delusion are deceived and destroyed by its coming unto them as an angel of light. And whereas thou sayest I am like the pharisees, who said, None believe but a company of poor people, which know not the law. Answ. I bless God, I do know they are the poor that receive the gospel; but, friend, I must tell you that you and your fellows may seek for justification from the law, and yet have no better a recompence than to be condemned by the law. Now, passing many railings, I come to the next thing that thou dost stumble at, which is in that I say some of those delusions the devil doth deceive poor souls withal is, first, in that he doth 124 DOCTRINAL DISCOURSES. and walked up and down in the world with them from place to place, a very man; therefore, he did not mean at that time any light within, but himself who was without. And indeed, they who will follow Christ aright must follow him. without, to the cross without, for justification on Mount Calvary without, (that is, they must seek for justification by his obedience without,) to the grave without, and to his ascension and inter- cession in heaven without; and this must be done through the operation of his own Holy Spirit that he hath promised shall shew these things unto them, being given within them for that pur- pose, John, xvi. 14. Now, the Spirit of Christ that leads also, but whither? It leads to Christ without, which said, being without, I am the light of the world, he that followeth me shall not abide in darkness, but shall have the light of life. Deny this, that Christ was without when he spake those words, "I am the light of the world," if you can. 66 But to come more close to the thing. That light wherewith Christ, as he is God, hath lightened every one that cometh into the world is, the soul of man, which is the life of the body, and yet itself is but a creature, and made by the Creator of all things, (Isa. lvii. 16,) and is not the Spirit, as some do think it is. This creature hath one faculty of its own nature, called con- science, which hath its place in the soul, where it is as a judge to discern of things good or bad, and judge them accordingly, as the apostle saith, speaking of the heathens, "Their conscience either accusing or else excusing one another," Rom. ii. 14. This conscience is that in which is the law of nature, (1 Cor. xi. 14,) which is able to teach the Gentiles that sin against the law is sin against God; and yet it is called but even nature itself, as he saith there, "Doth not even nature itself teach you ?" &c. Now, this conscience, this nature itself, because it can control and chide them for sin who give ear unto it, therefore must it be idolized and made a god of O wonderful! that men should make a God and a Christ of their consciences, because they can convince of sin. But thou goest ramp- ing on, and sayest, there is nothing but the light of sin, and thou of Christ that will convince biddest me mind that. Now, dost thou mean the Spirit of Christ? dost thou say that that which thou callest the light of Christ is the Spirit of Christ? If so, then there is conscience, which is not the Spirit of Christ, but a poor dunghill creature in comparison of the Spirit of Christ; yet will convince of sin, as is clear from that 8th of John, where the woman is mentioned who was taken in adultery by the pharisees or others, who, when they had brought her to Christ and began to accuse her, Christ said, to accuse her, Christ said, "He that is without sin among you, let him cast a stone at her." And what then? When they heard that, they were convicted by their own consciences. Mark, he doth not say by the light of Christ in their con- sciences, as some would have it be; no, but by their own consciences they were convinced, and went out one by one. And were they all served Yea, from the eldest even to the last; for they all had consciences, though not the Spirit of Christ. So that, friend, here is something beside persuade them that salvation was not com- pletely wrought out for sinners by the man Christ Jesus, though he did it gloriously upon the cross, without the gates of Jerusalem. Now, these words, "he did it gloriously on the cross, with- out the gates of Jerusalem," thou leavest out. Therefore, I ask, do you believe that at that time, when he did hang upon that cross on Mount Cal- vary, that he did by that death he died there redeem all his elect from eternal vengeance? If not, whatever thou sayest, thou wilt certainly see that Satan hath caught thee in his snare, not- withstanding thy railing against the Lord Jesus. And, friend, thou mayst call thy conscience the man Christ Jesus, or the light (as thou callest it) in thy conscience the man Christ Jesus, which if thou do, this is a delusion, and a dangerous doc- trine; for a spirit hath not flesh and bones, and so hath the man Christ Jesus. Now, it may be you think further that the church, with the Spirit of Christ, is the man Christ Jesus, which is also a damnable heresy. Therefore, speak plainly, Dost thou believe that the man Christ Jesus is ascended from his people in his person? And again; dost thou believe that he which ascended from his disciples did bring in everlasting salva- tion for them in that his body which ascended from them? An answer to this might give great satisfaction to souls, if also it might be made in words easily to be understood. Again, Thou art also offended with the second deceit which I lay down in my epistle, which is, say I, for the devil to bid souls follow that light which they brought into the world with them, telling them that that will lead them to the kingdom. Now, thou seemest gravelled because I said, which they brought into the world with them." If thou art offended at that, shew me when, and at what time, every soul receives a light from Christ after it comes into the world. Now this I say, that every man hath not the Spirit of Christ within him, (Jude, 17;) and that there is nothing than can shew the soul the things of Christ savingly but the Spirit of Christ, 1 Cor. ii. 11. Then will not you yourself confess that he is deluded that is persuaded to follow that light that cannot reveal Christ unto him? But I must mind you of one filthy error also which thou layest down in page 10, corrupting the scripture to make it good, but in vain, where thou sayest, "That light which every man is lightened withal will lead unto the kingdom of peace and righteousness." And then thou add- est, "for, saith Christ, I am the light of the world, he that followeth me shall not abide in darkness, or walk in darkness." Pray mark, first, thou callest it the light of Christ, where- with he hath lightened every one; and here thou comest a step higher, and callest it Christ him- self; and then corruptest that scripture where the Son of Mary saith, "I am the light of the world," &c. Here thou wouldst very willingly have room to broach thy folly, but it may not be; for though Christ be the light of the world, yet he is not in every one in the world. But, secondly, I pray, where was Christ when he so? Was he, I say, within his spake those words? disciples, or without them, when he said, "I am the light of the world?" He was without them, • DOCTRINAL DISCOURSES. 125 the Spirit of Christ that can and doth convince of sin, even a man's own conscience, the law of nature; nay, nature itself, which no man will say is as good as the Spirit of Christ, except they are guided by a deluding spirit. Again, thou sayest, he that convinceth of sins against the law leads up to the fulfilling of the law. Friend, thy conscience convinceth of sins against the law, follow thy conscience, it may lead thee under the curse of the law through its weakness, but it can never deliver thee from the curse of the law by its power; for if righteousness come by the obe- dience to the law, or by thy conscience either, ther Christ is dead in vain, Gal. ii. 21. Again, thou sayest that "I and my generation would leap over the law.' "" ANSW. For justification we look beyond it to the Son of Mary; yet we know that the law is good, if it be used lawfully; but if it be used un- lawfully, as those do use it who seek to be justi- fied by their obedience to it, it is made an idol of and a saviour, though it were given to no such purpose; for if there had been a law given which could have given life, verily righteousness should have come by (thy obedience to) the law, Gal. iii. 21. Now, at thy conclusions, sometimes thou dost utter thyself in this wise, "Learn what this means." ANSW.-Indeed thy words are dark, and enough to deceive the hearts of the simple; but blessed be God, he hath given me to understand that thou dost all along in the drift of thy discourse disown Christ without by pretending to a Christ within; whereas. hadst thou indeed the Spirit of Christ within thee, it would be thy great business to extol and magnify the Son of Mary, the Christ of God without thee, because it is the nature of the same Spirit so to do, even to glorify Christ without, who went away from his disciples into heaven (Luke, xxiv. 50, 51) to prepare a place for them. Then thou further sayest, with a kind of dis- daining spirit," Many things more thou passest by in my book, as being not pertinent to the thing in hand." But I believe they are so per- tinent that neither thou nor thy friends or fellows are able to contradict without blaspheming in the view of all them that have eyes to see; for if they could, it should have been done by thee. And whereas thou sayest, "Fools must be meddling." Answ. It must needs be that the saints of God should be called fools by the enemies of the man Christ Jesus without, because that the doctrine of the man Christ Jesus crucified without for the sins of poor sinners is also held to be foolishness by them; although it be the wisdom and also the power of God "unto every one that believeth," 1 Cor. i. 23, 24. L And further, thou sayst that the pope can speak as much of Christ without as I. Answ. Friend, dost thou put no difference betwixt the speaking of Christ without and believing in Christ without? I tell thee, though there may be many that can speak of the Christ of God without, yet there are but very few that can or do believe in- deed in him without, by the mighty operation of his Holy Spirit within. Nay, you yourselves do testify this, who deny that the salvation of sin- ners was completely wrought out by that one offering of Jesus Christ without upon the cross on Mount Calvary, and that he is ascended from his disciples above the clouds, touching his bodily presence, as in 1 Cor. v. 6, compared with Acts, i. 9-11. | Then, again, thou sayest, "I do ask myself a question, and do also answer it myself deceit- fully." The question is, "Do not the Scriptures make mention of a Christ within ?" And thou sayest I answer it deceitfully myself. But I an- swer again, that I am not ashamed of that answer I then gave, because I know it is truth; and whereas thou sayest it is deceitful, and yet canst not find fault with any point thereof, it confirms me that had there been falsity in it, such an enemy to the truth as thou art wouldst have taken that advantage as to have discovered, that thereby thou mightst have rendered the truth the more odious. The answer I shall leave to the Chris- tian reader which is so indeed; yet am confirmed myself concerning it, and shall give thee an an- swer to thy question, which is, Doth not the Scriptures say or witness that all that have not Christ within are reprobates? Answer.-Yes; the scripture saith so, and it is true they that have not the Spirit of Christ in them are repro- bates. But there are some that are reprobates, that you will confess. Then by your own argu- ment you must grant that some have not the Spirit of Christ in them. Pray take notice, they that have not the Spirit of Christ in them are reprobates. There are some who are reprobates ; therefore there are some who are sensual, having not the Spirit of Christ in them." See thy folly, how it is made manifest, Jude, 19. The next thing thou art offended withal is, because I say the devil deceives poor souls by persuading them to follow the light within, which all men have. Answer.-Friend, I say again and again that there is nothing less than the Spirit of Christ that can give a soul a sight of justification by the blood of the man Christ Jesus without, by fol- lowing of it. Now, as thou sayest thyself, some are reprobates, and have not the Spirit of Christ. Then is it any heresy to say that it is of the devil to persuade a soul to follow that light which is no better than conscience or nature itself, which is not able to lead to Christ, his things being foolishness to it, (Rom. ii. 14;) or is conscience, which every one is lightened withal, the Spirit of Christ? Give an answer in sincerity. (4 Then thou sayest that my whole purpose is a secret smiting at the light wherewith Christ hath lightened every man. I answer, My whole de- sign in my book is, and was, these following things:- First, To shew souls where salvation is to be had—namely, in Christ without. 2. To shew souls how they should lay hold of this salvation-namely, by the operation of the Spirit of Christ, which must be given within. And, 3. To forewarn poor souls that they should not deceive themselves, neither by con- science nor the law; which are both inferior and much below the Spirit of Christ, even as much as he that buildeth the house hath more honour than the house, Heb. iii. And, 4. To shew how poor souls should know whether they had the Spirit of Christ, or not, 126 DOCTRINAL DISCOURSES. within them, or whether the spirit of the devil had exalted himself above the Spirit of Christ by transforming himself into an angel of light. Further, Thou thinkest I contradict myself because I admonish poor souls to beg of God to convince them by his Holy Spirit; and thou sayest, "This is "This is my confusion;" when alas! con- fusion is of and from thyself, who wouldst make a defiled conscience, the law, and the Spirit of Christ to be all one, as I shall further clear to the reader by and by. But I tell thee, friend, there are many who have not the Spirit of Christ, and yet are con- vinced of sin by their own consciences, John, viii. 9. He doth not say, "by the light of Christ in their consciences"-that is a saying of your own, without warrant from the word of God- but " by their own consciences." Mark that. Now, I knowing that a man may be convinced, and yet not by the Spirit of Christ, (for he may be without that,) but by nature itself, (1 Cor. xi. 14,) I do admonish every soul, if they love themselves, to beg of God, for Jesus Christ's sake, that he would not only let them be con- vinced by these poor, low, empty, beggarly things, their consciences, (in respect of the Spirit of Christ,) but that he would convince them by that Spirit of his effectually, which is not only able to shew their lost state because of sins against the law, but also to lead them to the right Saviour, and plant them into him, which all other things are not able to do. And thus much in answer to thy scolding against my epistle, the truth of which, I bless God, through the strength of Christ, I could be willing to seal with my blood. And now, friend, in love to thy soul, I say, have a care of thyself, that thou do not satisfy thyself with anything until thou seest by the operation of the Spirit of Christ (which thou must have given thee from heaven, as being without it before conversion) that the blood of that man Christ Jesus that was crucified on Mount Calvary did at that same time when it was there shed wash thee from all thy sins; and be not so stout and so stern against the truth, be- cause it suits not with thy beguiled conscience, (bear with me in patience,) and seriously inquire into the truth of things according to the Scrip- tures, "for they are they that testify of Christ," and how salvation doth come by him. In thy entering upon my book, the first thing I find thee wrangling with is, first, by corrupting my words, and then by calling me liar. Thou corruptest my words, saying that I said, "The blood of Christ was shed before the world began;" whereas I said, That in the account of God (mark, in the account of God) the blood of Christ was shed before the world began. Friend, art thou not able to distinguish betwixt a thing being done in God's account, or according | to his foreknowledge, and a thing that is really and actually done? Surely, it was either thy folly to speak evil of the thing thou knowest not, or else thy madness doth much appear, in that though thou understandest these things, yet for to wrangle by corrupting my sayings here, as also in other places, as will afterwards appear. This is in page 11 of thy book. Then thou goest on, page 12, and quotest the "" place where I say, "How horribly are those deceived who look on Jesus (but thou leavest out those words, the Son of Mary') to be but a type;" which thing, you say, you know none that do. And again thou sayest that I say, he is of something afterwards to be revealed. My words thou corruptest; thou wouldst fain gather thus much out of my words by corrupting them, that though I denied Christ Jesus the Son of Mary to be a type, yet I myself say, he was a type of something afterward to be revealed, which thing, as there in my book, so here again, I do most positively deny, and I quote the same words again for a second confirmation of the same, saying as then I did, "How horribly are those deceived who look on Jesus the Son of Mary to be but a shadow or type of something that was afterwards to be revealed." Whereas, the Scriptures most lively hold him forth to be the Christ of God, and not a type or shadow of a spirit or body afterwards to be revealed, but him- self was the very substance of all things that did any way hold forth or type out Christ to come. And when he was indeed come, then was an end put to the law for righteousness or justification to every one that believeth, Rom. x. 4. And there- fore, friend, though thou hast or wouldst corrupt my words, yet have a care of corrupting Christ's words, lest thou dost even "heap up wrath against the day of wrath and revelation of the righteous judgment of God." And whereas thou sayest thou deniest not but Jesus is the substance. Answer.-I doubt thou dost not speak thine heart plainly, but hidest thyself with so saying as with an apron, if we inquire into what it is to hold forth Jesus the Son of Mary to be the substance. Therefore he that holds forth Jesus the Son of Mary to be indeed the substance, and not a type, holds forth and believes that that Jesus that was born of the Virgin Mary did in his own body of flesh fulfil the law, and impute the righteousness of his obedience unto them that he accomplished then without them; and that his blood that was shed without on the cross doth and hath washed away all sin, past, present, and to come, from him that believeth this; as it is written, "For what the law could not do, in that it was weak through the flesh, (that is, through our flesh,) God send- ing his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." That is, he was condemned in the flesh that he took on him of the Virgin Mary, Rom. viii. 3. And again, "He bore our sins in his own body on the tree," which was the cross on Mount Calvary. Jesus also, saith the apostle, that he might sanctify the people with his own blood, suffered. Where? Not in any believer; but without the gate of Jerusalem, Heb. xiii. 12. How say you, do you really believe that at that time when Jesus did hang on the cross without Jerusalem's gate, even at that time he did give the justice of God a full and complete satisfaction for all the sins of all believers that have been formerly, or are now, or hereafter shall be? Or do you look upon Jesus at that time to be but a shadow or type of somewhat that was afterwards to be done within? Answer plainly, yea or no, that the simple may understand you. Now I come to answer thy query laid down DOCTRINAL DISCOURSES. 127 page 12 in these words-"Did Christ Jesus put an end to the law for them who live yet in the trans- gression of the law? or doth he justify that which the law condemneth ?" Indeed, a right answer to this will be great satisfaction to some, though I think some trouble to others. And therefore in answer to thy question I shall lay down these following things- First, Christ Jesus did put an end to the law for righteousness for all that the Father hath given him; as it is written, the body of Jesus was offered once for all for all that shall be saved; for he shall not be offered a second time; no, "but once for all," (Heb. x. 10;)" Once in the end of the world hath he appeared to put away sin by the sacrifice of himself;" and he hath done it once by himself for all, Hebrews, ix. 26. "Otherwise he must have often suffered since the world began." But that must not be, for he dieth no more, Rom. vi. 9. But say you, "Did he put an end to the law for them who still live in transgression ?" Secondly, There are many poor souls that are given unto Christ who yet live in their sins. But Christ did at that time when he hanged on the cross give a full and complete satisfaction for them: "In due time Christ died for the un- godly for scarcely for a righteous man will one die, but peradventure for a good man some one would even dare to die." Ay, Ay, "but God com- mendeth his love to uswards, in that while we were yet sinners Christ died for us." While we were yet sinners, yet ungodly, Rom. v. 6-8. Nay, he did not only die for those who still live in sin, but he also makes intercession now at the throne of his Father's grace for them. "And he made intercession for the transgressors," Isa. liii. 12. "He hath ascended on high, he hath led captivity captive, and received gifts for men." For what men ? "Even for the rebellious also," Psa. lxviii. 18. To what end? "That the Lord God might dwell amongst them." And whereas thou askest, "Doth he justify that which the law condemneth before the work of the law be finished?" I answer, 3. That at that very time when Jesus Christ did hang on the cross on Mount Calvary, was buried, rose again from the dead, and ascended above the clouds from his disciples, at that very time was all the law fulfilled for righteousness. He is the end of the law, mark; "he is the end of the law for righteousness." But if there were anything yet to be done for justification which was not then done, there could not be an end put to the law for righteousness for every one that believeth; but in that there is an end put to the law for righteousness by Jesus for all the elect of God, Christ having once fulfilled it for them, it is mani- fest that there was not anything then left undone by Christ at that time which was afterward to be done by his own Spirit in his children for justifi- cation. Only believe what the man Christ at that time did do, and be saved, Acts, xiii. 29-39. And whereas thou asketh whether Christ did justify that which the law condemneth? I answer, fourthly, That though Christ Jesus did not justify sins of ungodliness, yet he justi- fieth the ungodly. Now to him that worketh is the reward given, or reckoned, not of grace, .. 66 but of debt but to him that worketh not, but believed on him that justifieth the ungodly, (mark, the ungodly,) his faith is counted for righteousness." He is he that justifieth, having finished the righteousness of the law in his own person for them. My own arm brought salva- tion," saith he; but how? even by his bleeding on the cross. "You have redemption through his blood," (Eph. i. 7,) which was shed without the gate, Heb. xiii. 12. Ay, and though the law condemneth a sinner, yet let but that sinner be- lieve in Christ, in what he hath done in his own person, " and he shall be justified from all things from which he could not be justified by the law of Moses," Acts, xiii. 39. And whereas thou askest me the meaning of that scripture, "Not one tittle of the law shall fail till all be fulfilled;" I answer, that the law hath already been fulfilled for justification for every one that believeth; and a believer is to do nothing for justification, only believe and be saved; though that law be a rule for every one that believeth to walk by, but not for justifica- tion. But if you do not put a difference between justification wrought by the man Christ without, and sanctification wrought by the Spirit of Christ within, teaching believers their duty to their God for his love in giving Christ, you are not able to divide the word aright; but, contrariwise, you corrupt the word of God, and cast stumbling- blocks before the people, and will certainly one day most deeply smart for your folly, except you repent. Here is a plain answer that may satisfy the simple; the Lord God grant that they may lay it to heart effectually. Now, this I say further, that if God enable any to receive this doctrine aright, (namely, what I said even now,) it will more engage the soul to God than all the threatenings, thunder-claps, and curses that come from the law itself. And a soul will do more for God, seeing itself redeemed by the blood of the Lamb, the Son of Mary, (John, i. 29,) than if he had all the conditions of the law to fulfil, and might be sure to have heaven for the fulfilling of them. Now as to the assur- ance thou speakest of at the end of thy question, I know, in the first place, that though believers themselves do sin, yet they have an Advocate with the Father, Jesus Christ the righteous, 1 John, ii. 1, 2. And though the doctrine of the gospel be to abstain from all appearance of evil, yet our Lord Jesus Christ is so pitiful as not alto- gether to deprive his children of an assurance of their salvation,* though sometimes through weak- ness they do transgress. And whereas you would lay an assurance on our obedience to the law, I say, our assurance comes through our believing, and our obedience to the law is a fruit of our be- lieving; for every one that hath this hope, that he is one of the children or sons of God, by faith in Jesus, (1 John, iii. 3,) purifieth himself as he is pure. Holiness of life, if it be right, flows from an assurance of our being justified by Christ's death on the cross on Mount Calvary; as it is written again, that "he might sanctify his people with his own blood, he suffered without the gate." * For the proof of this, read the good love of God to David, Peter, and others, which did most wofully sin again after they were converted. 128 DOCTRINAL DISCOURSES. But again, page 12, thou seemest offended be- cause I say, "They are deceived who think to obtain salvation by following the law, which they call Christ, though falsely. Why shouldst thou be offended at this, when the scripture saith plainly that" by the works of the law shall no flesh living be justified in his sight; for by the law is the knowledge of sin," Rom. iii. 20. But this is thy frothy argument, "The law convinceth, and is our schoolmaster to bring us to Christ; therefore the law is not taken away," sayest thou. Friend, what is this to the purpose? Must we seek for justification by the works of the law be- cause the law convinceth? You may as well say we must seek for justification from our con- sciences, because they do convince. Now, where the scripture saith the law was our schoolmaster to bring us to Christ, do you think it means we must be first fitted by purification of ourselves by, or according to, the law before we can be saved by Christ from the curse of the law? If you say yea, then doth not this follow, that Christ Jesus did not come to save sinners, but to save the righteous? And if so, then you must say that Christ, Peter, Paul, and all the servants of the Lord are liars, who have testified that Christ died not for the godly, but for the ungodly and sinners. But where the scripture saith, "The law was our schoolmaster to bring us to Christ," I ask again, is it the ceremonial law or the moral law that is meant in this place? If you say, the moral, or the ten commandments; I answer, that doth not lead to life, and so not to Christ, but is pro- perly the ministration of condemnation, 2 Cor. iii. -that is, the proper work of the moral law, or ten commandments, is to condemn, if it be not obeyed; and yet not to bless, until it be every jot fulfilled, which is impossible to be done by any man for justification in that exact and severe way which the law calls for; which makes the apostle say, "As many as are of the works of the law are under the curse.' Mark, he doth not say, As many as are of the works of sin are under the curse, though that be true; but "as many as are of the works of the law are under the curse; for it is written, Cursed is every one that continueth not in all things that are written in the book of the law to do them. But that no man is justified by the deeds of the law it is evi- dent: for, the just shall live by faith," Gal. iii. 10, 11. "" If it be meant of the ceremonial law, as I am most inclinable to believe, because he saith it was our schoolmaster-he doth not say it is, but it our schoolmaster-to bring us to Christ, being a tutor or governor, holding and significa- ting forth Christ to come by its types until the time appointed of the Father, which appointed time, and so that law, was to have an end, when God sent forth his Son made of a woman, Jesus the Son of Mary, who was made under the law, to redeem those that were under the law. Now, the ceremonial law did bring or lead to Christ these two ways-First, In that it did con- tinue in full force until he did come into the world, and had done that which was by it held out for him to do. Secondly, In that the several types and sha- dows, as the blood of bulls and lambs, with divers other services, did lead to or hold forth Christ that was to come. But the moral law, or ten commandments, is so far from leading us to Christ by our following it, that it doth even lead those that are led by it under the curse. Not because the law hath an evil end in it, but because of our weakness and inability to do it; therefore it is forced, as it is just, to pass a sentence of con- demnation on every one that in every particular fulfils it not. In the next place, thou art offended because I said, "It is not of works, lest any man should boast, as those fond hypocrites called quakers would do." Thou art offended, it seems, because I call you boasters. You need not; for I do not know your fellows for boasting under heaven, in that you, pharisees like, do cry up yourselves to be the men, and condemn all others; when you are the men that are the greatest enemies to the Christ of God without (who is the Saviour) of any man under heaven; and in that you pretend you are perfect, when you are the notablest liars and cor- rupters of the sayings of the people of God, yea, and of the Scriptures also, that ever I came near in all the days of my life; and I doubt not but before I have done with you I shall make it ap- pear to them that read or hear my lines aright. The query in page 13 runs thus-" Will that faith which is without works justify?" I answer, No; neither will those works which are without faith sanctify. What, then, is it faith and works together that doth justify? No; it is only faith in the blood of the man Christ that did hang on the cross on Mount Calvary that doth justify in the sight of God and the soul, and it is the fruits of faith, good works, which do justify in the sight of men. So that when it is said we are justified by works, it is not meant that works will justify in the sight of God. No; but shew me, or shew men, thy faith, or justify thy faith, to be true and right before men by thy works. Shew men thy faith by thy works, it is in the sight of men. "So that we conclude a man is justified by faith with- out the works of the law in the sight of God;" and so his own soul also and his faith is justified, or made manifest to be indeed that which is right, both to believers and to the world, by its works; though I must confess that both Paul and Peter, and the rest of the saints, may sometimes be de- ceived in the truth of the faith of others by their works. Again, in page 17 thou seemest to be offended because I say, "Living by faith is to apply the Lord Jesus Christ's benefits, as birth, righteous- ness, death, blood, resurrection, ascension, and intercession, together with the glorious benefits of his second coming, to me, as mine, and for me," Gal. ii. 20. Friend, methinks thou shouldst find no fault with this, but that the man Christ Jesus, the Son of Mary, is not very pleasant to thee, be- cause thou hast swallowed down secretly another doctrine but, friend, I speak of applying these things, and thou speakest of talking of them. I know that there are many who talk of Christ that will fall short of heaven and glory. DOCTRINAL DISCOURSES. 129 >> But tell me, what sayest thou to him that doth apply all these things to his soul. Is there not enough in them to justify him that doth really and truly in the power of the Spirit believe this to be true which I have said? or dost thou deny it, and preach another gospel ? And whereas thou sayest, the word of the gospel saith not, who shall ascend to fetch Christ from above for salvation. Though there is never a scripture that saith these words, word for word, yet the scripture saith, “The word is nigh thee, even in thy mouth and in thy heart." But mark, But mark, it is the word of faith, not the man Christ Jesus, but faith which layeth hold on him, Rom. x. 8, 9; read the 9th verse, which is this, "That if thou shalt confess with thy mouth the Lord Jesus, (who was born of the Virgin, Matt. i. 21,) and shalt believe in thine heart that God raised him from the dead, thou shalt be saved. These great and precious scriptures, with which by cor- rupting of them the quakers have beguiled many, have this meaning, that if thou shalt confess with thy mouth the Lord Jesus,—that is, in pro- fession and practice own him,-and believe him to be the anointed Saviour, and shalt believe in thine heart—there is the word of faith, if thou shalt believe in thine heart-that God raised him from the dead, thou shalt be saved; for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. But what should men believe with the heart? Namely, this, that God raised him (that is, Christ) from the dead, ver. 10. And therefore I wonder thou shouldst so scold as thou dost against the truth. If this be not truth, blame the scripture which do testify of these things for truth; for I am ruled, and would be ruled by them, through the Spirit. But further, thou art offended that I should say, "They are deceived who own Christ no otherwise than as he was before the world be- gan." This question I briefly ask thee-Had Christ a body of flesh before the world began ? If you say, No, as you must if you say true, then do not I say true when I say they are de- ceived who own Christ no otherwise than as he was before the world began? because they own him not with that body of flesh which he took | of the Virgin Mary, and so are antichrists, as the scripture saith. And how say you? Do you believe that the same Christ who was before the world without a body did in time come into the world and take a body from the Virgin, and in that body did obtain everlasting redemption for sinners; and is gone with that very body into the presence of his Father above the clouds into heaven from his saints on earth, though in them by his Spirit? A plain answer to this would un- lock your double meanings. Again; thou sayest the saints drank of the spiritual rock that fol- lowed them. Friend, I confess that that spiritual rock that did follow the fathers, and long after, was from the same loins with them, even from the loins of Abraham, and the rest of the children of the promise, according to the promise, was the meat and drink of saints, Rom. ix. 4, 5. But to look upon Christ no otherwise than as he was before the world was, which was a spirit only, and not to own him now clothed with a body, absent from his children touching the same body, I dare be bold to say they are no Christians, but "He that con- antichristians, yea, antichrists. fesseth not that Jesus Christ is come in the flesh is Antichrist," and of Antichrist. Again, At this also thou wranglest, because I said that "every spirit that confesseth not that Jesus Christ, who was with the Father before the world was, did in the appointed time of the Father come into the world, take a body upon him, and was very man as well as very God, and did in that very body suffer what did belong to the sons of men," &c. I answer; if thou didst indeed believe the truth, thou wouldst own these things; but being deceived, rather than thou wilt let this pass for truth, though thou darest not oppose it with open face, yet thou wilt put on a veil, and venture upon it thus, saying, "If every spirit were of God which doth confess in words this, then is not the pope himself Antichrist. ANSW.-Friend, it is one thing to confess the things in words, and another thing to believe them, and to make a life out of them; and therefore is thy life made out of Christ without thee by the operation of his Spirit within thee; yea or no? Then in answer to my bidding people receive no Christ except God's Christ, thou sayest thus, that "Christ is a mystery, and unto him is light and shall be salvation where his person never came." This question I ask thee, Did or doth Christ obtain salvation for any without that body which he took of the Virgin? And yet thou sayest it cannot be said, here is the place where the Son is not. I answer; as the Son of God is also very man, so it may be said here is the place where he is not, and there is the place where he hath not been, though as he is God it is otherwise. Let him that reads understand. 9 And now passing by many things that I might justly examine, and also many unseemly expres- sions, I come to the next thing, and that is where you say, you wrest not the scripture in John, i. but it is evident that you do most horribly wrest it, in that you, though you seem to take it in the plain words, yet would hold that that light is the Spirit of Christ, notwithstanding there is no such thing mentioned in that scripture. For, mark, as I have sometimes said, and now also will say, that that light wherewith Christ, as he is God, hath lightened every one with, is not the Spirit of Christ, as is clear in that some are sensual, having not the Spirit, which they must needs have if it were given to every one that comes into the world; and therefore, in that you say I say you lay down that scripture false; I say again, that you say many things which I do know to be blasphemy, as I shall prove clearly anon, as also I have already. And there- fore, to take thee off from this, I shall say that Christ as he is a mediator, a man between God and man, so he doth not lighten every man that comes into the world, though as he is God he doth. And that is manifest where he often (as he was man) saith, "These things are spoken to them that are without in parables; that seeing, ; I 130 DOCTRINAL DISCOURSES. | "" they might not see; and hearing, they might not understand," Luke viii. 10. And again, where Judas (not Iscariot) said, "Lord, how is it that thou wilt manifest thyself to us, and not unto the world?" he saith, "If a man love me, he will keep my sayings, and my Father will love him, ANSW.-The Scriptures say not so word for and we (I as Mediator, and my Father as recon- word, but thus-"Because that which might be ciled in me) will manifest ourselves unto him," known of God was manifested in them." But John, xiv. 21, 23. And again, "No man knoweth how? "For he hath shewed it unto them." But the Father but the Son "—that is, no man knoweth how? Why, "the invisible things of him from him as a Father but the Son, and he to whom the creation of the world are clearly seen, being the Son will reveal him, Matt. xi. 27. But above understood by the things that are made," which all, take that scripture where the Son saith, “I words in thy charge against me thou didst leave thank thee, O Father, Lord of heaven and earth, out. But mark-"The invisible things of God because thou hast hid these things from the wise from the creation of the world are clearly seen, and prudent, and hast revealed them to babes," being understood by the things that are made. ver. 25. Here the Son and the Father are speak- But how, then, doth it say that the knowledge of ing one to another; the Father he hides the God is manifest in them? Why, because God glorious things of the gospel from the world, hath shewed it unto them by the things that are (Matt. xi. 25—27,) and the Son he rejoices in so made, even by the creation of the world. So doing. "At that same hour Jesus rejoiced in that this scripture holdeth forth thus much, that spirit, and said, I thank thee, O Father," &c. the invisible things of God, as his power, holi- Therefore understand thus much, that though ness, and common goodness to the sons of men, Christ as he is God doth give to every man a are clearly seen, being understood by the things light, which is conscience, otherwise called na- that are made. But how feeble an argument is ture, (Rom. ii. 14; 1 Cor. xi. 14,) yet it doth this to prove such a doctrine as this, that every not follow that every man hath enlightening one hath the Spirit, when this light discovers God from Christ as he is mediator. No; Christ as only by his works in the world. Friend, if they he is mediator doth neither pray for the world, that know God, because he doth shew himself (John, xvii. 9,) neither doth he give his Spirit to to them by his works in the world, have the all that are in the world; for some are sensual, Spirit of Christ, then the same argument will and have it not. But now the argument that serve to speak thus much-that the devils them- thou dost bring to colour the contrary with is selves have the Spirit of Christ, which would be this-For what the Father doth, sayest thou, the wonderful blasphemy once to affirm. And, Son doth also. Answ.-Though this be true, friend, the very devils, both for the knowledge that the Son doth what the Father doth, yet it of sin, and also for the knowledge of God's eter- doth not appear that either the Father or the Sonnal power and Godhead, have more experience hath given the Spirit to every one that comes into the world. than all the unregenerate men in the world, and yet have not the least spark of the Spirit of Christ in them. Again; thou sayest thou deniest those that "that light which every one hath as he say comes into the world is conscience, though some call it Christ falsely." Answ.-Friend, what wilt thou have it called? Christ? No. If not conscience, then call it nature itself; for all have not the Spirit. But another great argument thou bringest in page 15 is, "The light of Christ doth convince of sin.” Now do you call conscience the light of Christ? that will convince of sin-John, viii. 9, “And they being convinced by their own consciences," &c. If thou dost call the law the If thou dost call the law the light of Christ, that also will convince of, or make known, sin; "for by the law is the know- If thou dost call ledge of sin," Rom. iii. 20. even nature itself the light of Christ, that also doth shew that sins are a shame, even those sins which some leap over, (1 Cor. xi. 14,) and ruf- fian-like they will wear long hair, which nature itself forbiddeth, and is commended for the same by the apostle. The Spirit of Christ also will convince of sin. What, because these several things will convince of sin, therefore will they needs be the Spirit of Christ; or do they alto- gether make but one Spirit of Christ? Dost thou profess thyself to walk in the light, and art not able to know these things? or, if thou dost know them, art thou so unfaithful as not to tell poor people of them, who are some of them at their wits' end by reason they are not enlightened into these things. Another of thy arguments is, "They saw the eternal power and Godhead by that which was made manifest of God in them." : Other lame arguments thou tumblest over, like a blind man in a thicket of bushes, which I pass by. But one thing more thou hast, and that is this thou askest me whether I do know this light which God and Christ hath given to every man? First, I deny that Christ as he is medi- ator hath given to every man his Spirit; and, secondly, I deny that Christ as he is God hath given to every one his Spirit; but this I say, as I have often said, it is conscience or nature itself that every one hath, take it in either of these scripture terms, as I have proved at large. And whereas thou askest me, "whether that light which Christ as he is God hath lightened every one with that comes into the world be sufficient in itself for life and salvation;" I answer plainly, in itself for life and salvation;" No; for then Christ Jesus needed not to have come into the world to die for sinners; for every one had that light before Christ did come into the world. And, secondly, I answer, it is not able; for then it would have been a needless thing for Christ to tell his disciples of sending them his Spirit to lead them into all truth. They might have said, Why dost thou talk of sending us thy Spirit, who have that that can do the deed already, if that could have done it? 3. Because the scripture saith, "some are sen- sual, having not the Spirit." Now a man cannot DOCTRINAL DISCOURSES. 131 lay hold on Christ, nor believe in him savingly, without the Spirit, because faith is the work of the Spirit. And, 4, Because then it had been in vain for the Lord to have given the Scriptures to teach men out of, either concerning himself or them- selves. Why? Because without it they had a sufficient light to guide them. That thing must not be so. And whereas thou askest whether the fault be then in God, or in that thou callest his light, or in the creature? I answer; What if God, will. ing to shew his wrath, and to make his power known, endured with much patience the vessels of wrath fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he had afore (before the world was, Eph. i. 4) ordained unto glory? And, secondly, O vain man! what is that to thee if God should make some vessels to dishonour. Hath not the potter power over the clay, of the same lump to do therewith as he pleases? Rom. ix. 16, 22. And where I say, "Christ as he is God hath lightened every one that cometh into the world;" to it thou givest a glavering [foolish] answer; but having touched on this before, I pass it by. To the next thing, where I say, "Men's neg- lecting this light, or law, will be sure to damn them, though their obedience to the law will not save them." Here thou sayest I have confessed truth, (and I know it is true by experience,) and thou commentest on those things laid down by me thus: "Then surely (sayest thou) it is good not to neglect it "—that is, not to neglect follow- ing the law. To which I answer, as their obe- dience to the law will not save them, so their neglect of obedience to the law will be sure to damn them, these things thou canst not deny. But is this all the wit thou hast? Because the neglect of the law will be sure to damn them, therefore wouldst thou put poor souls to follow that which will not save them? O wonderful ignorance! Nay, but thou shouldst have said, then surely the best course is, for a poor soul in this case to fly to the Lord Christ, even the man Christ Jesus, who was slain on Mount Calvary for the sins of poor sinners; and the rather, because he did so willingly, of his own accord, lay down his life for them. Methinks, I say, thou shouldst rather have said, Then let us fol- low the Son of Mary, the man Christ Jesus, the Lamb of God, that takest away the sins of the world by his blood on the cross, who is now also at his Father's right hand, making intercession for all those that do come to the Father by him; but they that are not for the truth will advance anything but the truth. And as for that which thou callest the second clause, which is, "The law," sayest thou, "must be obeyed.” I answer; Christ Jesus hath done that in his own person, and justified me thereby; and, for my part, I will not labour now to fulfil the law for justification, lest I should undervalue the merits of the man Christ Jesus, and what he hath done without me; and yet will I labour to fulfil, if it were possible, ten thousand laws, if there were so many. And oh let it be out of love ! to my sweet Lord Jesus, (2 Cor. v. 14,) "for the love of Christ constrains me." And thus much to thy 16th page. In the next place, thou art offended with this, because I say, though Christ doth give a light to every one that comes into the world, yet it doth not therefore follow that this conscience, or light, is the Spirit of Christ, or the work of grace wrought in the heart of any believer. This I shall pass also, as having spoken to it already, only mind thee of thy weakness, in that thou shouldst make this conscience that Christ hath given to every man to be the same with the Spirit of Christ. And thou sayest further, that the light that Christ hath lightened every one with is the same in nature with the Spirit of Christ. O wonderful! that a man should be so foolish, and so much beside the truth, as to com- pare that nature, or conscience, that is given to every man equal to the Spirit of Christ. Nay, thou sayest that it is one with it in nature. Didst thou not blush when thou laidst it down? If thou didst not, thou mightst have done with shame enough. As I said before, because thy conscience will convince thee of sin, therefore thou wilt call it Christ, or as good as Christ. What! because the law will convince of sin, therefore the law must be called Christ. What ignorance is this! Nay, nature itself, that must have the pre-eminency, even as high as Christ Jesus, because it can tell a man that it is a shame for him to wear long hair. Then thou askest me, Can there be a surer thing for the creature to walk by than by the light of Christ, which thou confessest every one hath that cometh into the world. Answer.- Friend, "To the law and to the testimony," saith the Scriptures, for they testify of Christ. And if thou or any else shall leave the Scriptures to follow the convictions of their own conscience, they are not like to know Christ Jesus the Lord, for they may be defiled. And again; it is through the promises laid down in the Scriptures that we may partake of the Divine nature, (2 Pet. i. 4,) and not by our following of the law or con- science, Gal. iii. 1—4. But again; where I say, "Heathens, Turks, Jews, atheists, &c., have that which doth con- vince of sin, and yet are so far from having the Spirit of Christ in them, that they delight to do iniquity, and to serve their lust." Upon this thou movest this query-Do they, or I, or any other serve sin and lust, because Christ hath not given us light, or because we hate this light? ANSW. This I do really confess, that every heathen, Turk, or Jew in this world hath a con- science within him that doth convince of sin; for the Gentiles which have not the law-that is, not the law in tables of stone, or written, as we have,--these do by nature the things contained in the law; "These having not the law, are a law unto themselves; which shew the work of the law written in their hearts, their consciences also bearing them witness," &c. And all men and wo- men shall be left without excuse, even by the convictions of their own consciences or the law. But now that these things are the Spirit of Christ, that I deny; for conscience is but a creature, a faculty of the soul of man, which God hath made; neither is the law the Spirit of Christ, 1 2 132 DOCTRINAL DISCOURSES. for the law is not of faith. They that are of the works of the law are under the curse, but they that have the Spirit of Christ, they are the chil- dren of God, and under grace, and delivered from the curse, as it is written, Gal. iii., "As many as are of the works of the law are under the curse." But what is it to be of the works of the law, or under the law? Answer.-Why, to seek to be justified by their obedience to the law. "Israel which followed after the law of righteous- ness;" mark, they that follow after righteousness do not attain to the law of righteousness, if they seek it not by faith, but as it were by the works of the law, Rom. ix. 30, 31. But Christ hath delivered us from the curse of the law, being (in our nature) made a curse for us," Gal. iii. 10-13. 66 But whereas thou sayest, this conscience or law, which you would fain have called the Spirit of Christ, works in all men either to justify or condemn, I do plainly deny that either conscience or the law can justify, though they can condemn. Mark; the law is called the ministration of con- demnation, but not of life; the gospel is called the ministration of life, but not of condemnation. The law was given that sin might be discovered, (2 Cor. iii. 9 ;) the gospel was sent that sin might be taken away. The law worketh wrath; but the gospel is a gospel of peace, Rom. x. "The law makes nothing perfect," (Heb. vii. 19 ;) but Christ justifieth from all those things from which we could not be justified by the law of Moses, Acts, xiii. 39. And whereas thou askest me whether any- thing doth convince of sin contrary to or besides the Spirit of Christ. - I answer, there is conscience and the law, yea, and nature itself, that doth convince of sin, as be- fore I have proved at large. Yet neither is con- science, the law, or nature itself, the Spirit of Christ; no, but are much inferior to it, as being things of no glory in respect of it. And again, that something doth convince of sin besides the Spirit of Christ it is evident, for the law saith, "Cursed is every one that conti- nueth not in all things that are written in it to do them," 2 Cor. iii. 10. But the Spirit con- vinceth men of their unbelief, together with other sins. Now mark; the law also convinceth to work for life, the Spirit convinceth to believe for life. The law saith, "He that doth not fulfil me shall be damned;" the Spirit saith, "He that be- lieveth in Christ shall be saved." Now observe the terms of the law and of the gospel are dif- ferent one from another as to justification. If men seek for life by the law, then the law saith, Fulfil me perfectly, and thou shalt live; the Spirit saith that Christ Jesus came into the world to save those that by transgression had broken the law; for for this cause, saith the Spirit, he (Jesus the Son of Mary, the man Christ, between God and us, 1 Tim. ii. 5,) "is the Mediator of the New Testament." For what? That by means of death for the redemption of the transgressions that were under the first testament, "they which are called might receive the promise of eternal inheritance," Heb. ix. 15. Now I would not be mistaken; I do not say that the Spirit of Christ doth give the least liberty to sin; God forbid; but its convictions are of a more saving and re- freshing nature than the convictions of the law, and do more constrain the soul to holiness than that. The law saying, Work for life; the Spirit say- ing, "Now to him that worketh not (for life), but believeth on him that justifieth the ungodly, his faith is counted for righteousness," (Romans, iv. 5;) as thus, if I should owe to two creditors ten thousand talents; the one should say unto me, Thou owest me five thousand talents, pay that thou owest; the other should say, Thou owest me five thousand talents, and I frankly and freely forgive thee all. Now these expressions are con- trary one to another. Even so is the end of the convictions of the law not according to the end of the convictions of the Spirit of Christ; the one saying, Pay me that thou owest; the other saying, Thou art frankly and freely forgiven all. The next thing thou utterest is, where I say, "Those that are alive unto sins have not the Spirit of Christ." But sayest thou, "it is given to every man." Mark, thou sayest," it is given to every man. The apostle saith, "some are sen- sual, having not the Spirit," Jude, 19. Who must we now believe, the apostle or you? Certainly your doctrine is not according to truth, but a lie, as is clear, in that you will affirm that which the apostle doth deny. Then thou sayest, I bring other vain arguments to prove that every one hath not the Spirit of Christ. This one is enough to prove it, that the apostle saith, some men have it not. But that which thou callest vain, I am sure neither thou nor any of thy fellows are able to answer. One is to this purpose: the devils are so convinced of sin, that they did fear the torment that was to come upon them for their sins, and did fear also that the Son of man was come to torment them for their sins; and yet the devils have not the Spirit of Christ; so that it is evident that we may be convinced of sin, and yet not by the Spirit of Christ. A second argument which thou callest vaiu is this, Man in his coming into the world hath this conscience given him, which doth con- vince of sin, (John, viii. 9,) yet man in his coming into the world, or as he cometh into the world, hath not the Spirit of Christ given him, for that must be received ordinarily afterward by the preaching of the word, which is preached by the ministers and servants of Jesus Christ-Acts, x. 44, "While Peter yet spake to the people, the Holy Spirit fell on all them that heard the word." But further, thou sayest, "Until I prove the light of Christ contrary to the Spirit of Christ, thou wilt say that every man hath that which is one in union, and like the Spirit of Christ, even as good as the Spirit of Christ in its measure." "" ANSW.-Friend, I have proved already that every man hath not the Spirit of Christ, though they have that which thou dost call the Spirit of Christ, which is conscience and nature itself. And this I say again, that thou hast laid open thy weakness very much to say that every man hath that which is as good as the Spirit of Christ. Friend, seeing the Scriptures say some have not the Spirit of Christ, how durst thou so blaspheme as to say, then it is as good as the Spirit of Christ in its nieasure? Was there ever such a deal of ignorance discovered at one time by a man as to DOCTRINAL DISCOURSES. say that every man hath the Spirit, or that which is as good as the Spirit; though the Spirit saith plainly that some have not the Spirit, as I have proved plainly, Jude, 19. Friend, what is there besides the Spirit that is as good as the Spirit? Be silent, and say no more so, lest thou dost, through ignorance or presumption, set up thy conscience or nature as high and as good as the Spirit of Christ, when indeed they are not worthy to be compared with it, being weak, and not able to do that which is and hath been done by the Spirit of Christ. Then thou art offended because I said, the devil doth deceive poor souls by bidding them listen within, and see if there be not that which doth convince of sin. Friend, all men have not the Spirit, though they have that conscience that doth convince of sin, John, viii. 9. Now, seeing all men have not the Spirit, is it not a great de- ceit of the devil to persuade poor souls that be- cause they are convinced of sin by their own con- sciences, therefore they have the Spirit of Christ; surely it is from the devil. First, because he would make thee believe that conscience, which is but a creature, is the Spirit of Christ, by whom the world was made. Again, because the soul being persuaded that it hath the Spirit, when it hath it not, as all men naturally are without it, (Eph. iii. 13,) it is kept off from seeking and begging for it, being already persuaded, falsely, that it hath it. + And whereas thou sayest, the voice of the gospel is to bid listen within the heart, as Paul preacheth; I deny that Paul biddeth listen within. But the scripture that you would fain make shel- ter for your error is this, where he saith, "The word is nigh thee, even in thy mouth and in thy heart"-that is, "the word of faith which we preach." Now, friend, faith is that which layeth hold of or believeth the gospel. And that this is the meaning, read the next verse; that, saith he, If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God bath raised him from the dead, thou shalt be saved;" so that it is clear that the word of faith is to believe assuredly from the very heart that God hath raised up Jesus from the dead out of the grave into which he was laid by Joseph, and that he was raised again for my justification, Rom. v. 25, as it is written, 1 Cor. xv., "More- over, brethren," saith he, "I declare unto you the gospel which I preached unto you at the first, which also you have received, and wherein you stand; by which also you are saved, if you keep in memory," or assuredly believe, "what I preached unto you, unless you have believed in vain." But what was that gospel you preached? Why, saith he, ver. 3, "I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scripture and that he was scen of the brethren after his resurrection," &c. The word of the gospel, my friend, is, Christ died for our sins according to the Scriptures, and that he rose again according to the Scriptures, and that he is ascended from his disciples to prepare a place for them according to the scripture. That he ever liveth to make intercession in his 133 own person without, as Mediator between God and man, according to the scripture, Heb. vii. 25. That he will come again in the clouds with all his mighty angels, (1 Thess. iv. 16, 17,) and be- fore him shall all nations be gathered, according to the Scriptures, (Matt. xxv. 31, 32;) after which time his saints shall be ever with him, according to the Scriptures. Again; thou art offended in that I said, "Now the poor soul finding this to be so, (that it is con- vinced of sin,) all in haste (if it be willing to pro- fess) through ignorance of the gospel, claps in with the motions of its own conscience, which doth command to abstain from this evil, and to prac- tise that good;" which words of mine thou cor- ruptest and wrestest, and layest down in another form, as are to be seen in thy book, page 18. But now, friend, is not he ignorant of the gospel which thinks his own conscience will lead him to eter- nal life, by commanding to abstain from this evil, and practise that good? Surely, if salvation comes by our conscience, or by the convictions or commands thereof, Christ Jesus died for no- thing, Gal. ii. last verse. And whereas thou askest what, and how doth the light of the gospel work, if not in the con- science; I answer, Though the light of the Spirit of God and the gospel be in the hearts of the elect of God, yet the gospel light is hid, and doth not shine so much as unto, much less into, the consciences of some of them that be lost, (2 Cor. iv. 3, 4;) that though the light of the gospel doth shine, and that gloriously too, in the hearts of God's elect, yet it doth not follow that the con- victions of conscience is the gospel; no, nor the convictions of the law neither. And again, though every one of God's elect have the light of the glorious gospel shining in them, what argument is this to prove all men have the light of the gos- pel shining in them. No, saith Christ, "I thank thee, O Father, that thou hast hid these things (the things of the gospel) from the wise and pru- dent, and hast revealed them to babes." And whereas thou sayest, as I gather by thy words, that I call conscience the light of Christ, I say, If thou meanest by these words (the light of Christ) the Spirit of Christ, I do deny that every man hath it; but if thou callest conscience the light of Christ, or the highest light that is in an unconverted man the light of Christ, then I say that the highest light that is in a natural or un- converted man (which you call the light of Christ) is not able by all its motions and convictions, nor yet by all the obedience that a man can yield to these convictions; I say, they are not able to de- liver him from the wrath to come, for deliverance from that is obtained by the blood of Jesus, which was shed on the cross without the gate of Jeru- salem, as I have often said, (Eph. i. 7, compared with Heb. xiii. 12,) and not any light within a natural man. And whereas thou sayest that I said, the devil counterfeits the new birth by persuading to fol- low the light of the world; I answer, Thou hast most naughtily belied me. The words that I said, speaking of the devil before, are these: "Now he counterfeits the new birth," said I, " by per- suading them that it is wrought by following the light that they brought into the world with them;" 134 DOCTRINAL DISCOURSES. as is clearly seen in my book. Friend, I wonder that you should so boldly profess yourself to be led by the Spirit of Christ, when you make it manifest that you are guided by the spirit of Satan. Was not he a liar? and hast not thou been led by a lying spirit also in wresting of my words as thou hast done? But I do freely declare again that Satan doth deceive those souls whom he persuades the new birth is wrought in, by following the light they brought into the world with them; for men as they come into the world do not receive the Spirit, for it is given the elect afterwards; neither have all men the Spirit. And he that hath the new birth must have it by and through the Spirit; as it is written," Except a man be born of water and of the Spirit, he cannot enter into the kingdom of heaven." Therefore, if men do not bring the Spirit into the world with them, and if nothing without the Spirit, or nothing but the Spirit, will or can work the new birth in a man, it must needs follow that they who think the new birth is wrought by that light or conscience which they brought into the world with them must needs be beguiled by Satan. I do pass by many of thy raging expressions, which I might justly charge with much unrighte- ousness; but I know the time is short, and then whatsoever thou hast done in secret shall be laid open upon the house-tops; therefore I forbear them. Again; thou art offended because I said, now "Satan makes the soul believe he is its friend, and that he is a gospel minister, (2 Cor. xi. 14,) and if the soul will be led by what shall be made known to it from the light or conscience within, it shall not need to fear but it shall do well." I said it then, and I say it now; and I know that he that doth think to be born again by following his conscience, or any other light that is in an unregenerate man, will be deceived, and shall one day know that there is a difference between conscience and Christ, between the light of na- ture and the Spirit of God. But you may say, How can you prove that conscience is not of the same nature of the Spirit of Christ? Answer.— They that are unbelieving, even their conscience is defiled, (Titus, i. 15;) but so cannot be the Spirit of Christ. 2. Conscience is not of the same nature with the Spirit of Christ, for conscience may be har- dened or seared with a hot iron, as it is written, 1 Tim. iv, 3; but so cannot the Spirit of Christ. 3. Our consciences naturally are evil, "having (saith the scripture) our hearts sprinkled from an evil conscience," (Heb. x. 22;) but so is not the Spirit of Christ. But again; whereas you said that I said, "they will not speak except the Spirit move them," &c., thou dost falsely speak of me, and again dost cor- rupt my words; for I said, " Now they will not speak except their spirit move them," (I do not say the Spirit of Christ,) said I, friend, if you can be led to life by your own spirit, if your own spirit will learn you the things of the Spirit of God, and if you can speak them with and in your own spirit, in that demonstration that they are spoken when they are spoken in the Spirit of Christ, (which all men have not,) then say that I speak false things; but till that time hold your peace. Thus I pass by thy 19th page, leaving many of thy scolding terms to thyself. The next thing thou sayest is, that I did run, but was not sent, like unto my forefathers; and therefore, sayest thou, I do not profit the people at all. Answer. Which accusation of thine I shall leave to be taken notice of by the people of God in the country where I dwell, who will tes- tify the contrary for me, setting aside the carnal ministry, with their retinue, who are as mad against me as thyself. "" But further, thou art somewhat distempered and discontented that I said, "Many sad and horrible doctrines are vented by you. And you said I named nothing. Answer. I need not; thine own speech betrayeth thee that thou art one of them that do such things; and I need go no further than thy own mouth and doctrine. But if it will be more satisfaction to tell you wherein they of your society do hold sad doc- trine, I shall. A First, therefore, your society do hold and affirm that that man which was hanged on the cross be- tween two thieves, called Jesus, in his person is within you, contrary to the scripture, Acts, i. 11. Secondly, You say that Christ is crucified within, dead within, risen and ascended within; which also you have no word of scripture to prove. Thirdly, Your society affirm that the coming of the Spirit into the hearts of believers is Christ's second coming, when the Scriptures do plainly hold forth that the coming of Christ in the Spirit was before his coming in the flesh, as in 1 Pet. i. 10, 11, where the apostle, speaking of the pro- phets inquiring into the great salvation which was afterwards to be accomplished, saith, “Search- ing what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow." Mark; here is the Spirit of Christ in the pro- phets long before the first coming of Christ in the flesh, which was when he was born of Mary the Virgin: "The Spirit of Christ," saith he, "did testify beforehand the sufferings of Christ" to the prophets, which were before Christ came in the flesh, as the Scriptures hold forth plenti- fully. But again; you deny the second coming of that very man, with that very body, which was born of the Virgin Mary; and say, his second coming is not his coming again personally, but his coming in the Spirit only; and that is all you look for when the scripture saith, "That same Jesus (who appeared to his disciples after his passion, Acts, i. 3) shall so come, even as they did see him depart from them into heaven;" which was a very man as well as very God; and will come again, a very man as well as very God, at the end of the world; for it is that man- namely, he that was crucified, whom God raised again, must be the judge of quick and dead, Acts, x. 39-42, seriously compared. Again, you say that every man hath the Spirit of Christ; which is a sad doctrine, because con- And you say, trary to the scripture, Jude, 19. there is that in every man which is as good as DOCTRINAL DISCOURSES. 135 the Spirit of Christ, which is a blasphemous doctrine; besides many other things which they of your own spirit have most sadly spoken, which I shall not mention, being so commonly known to the saints of the Lord, before whom you have openly and without fear, at least in show, spoken, which will doubtless be laid open to your sorrow and great amazement at the appearing of our Lord Jesus Christ. Then thou art offended because I said, "I wonder that the Lord doth not either cause the ground to open her mouth and swallow you up, or else suffer the devil to fetch you away, to the astonishing the whole world." Čertainly, Korah, Dathan, and Abiram did not so horribly trans- gress as you have done; yet his hand on them, no question, was as it were the astonishment of the world. Therefore I may well wonder that you are not served so. Only this I consider, it may be you have not yet filled up the measure of your wickedness, therefore is not the hand of God as yet upon you. The next thing I take notice of is, that thou findest fault with mine answer to this question- But doth not the scripture say that it is the Spirit of Christ that doth convince of sin ?" Thou sayest it is a good question, but I have con- founded it in the answer, and not answered plainly; wherefore I shall not at all stick at the pains to give the reader in brief some of the heads of the answer I then gave to it, word for word, or to the same purpose. The answer was, Yes, the Spirit doth convince of sin; but for the better understanding of this place I shall lay down this, said I, that there are two things spoken of in scripture that do manifest or convince of sin- First, the law, Rom. iii. 20, “ For by the law is the knowledge of sin." Secondly, the Spirit of Christ doth also the same, as it is written, And when he is come, he will convince the world of sin," John, xvi. 7-9. Now, say I, sometimes the law itself, by its own power, doth manifest sin, as in the case of Judas, who was so far from having the Spirit of Christ, that the devil had very great possession of him; which things my adversary doth wrangle at, yet dares not affirm the contrary; only saith this, he had the righteous law of God written in his heart; which thing is not the Spirit of Christ. The law is not of faith. The law is not the Comforter, but rather a tormentor; yet the Spirit of Christ is a Comforter. Again say I, the Spirit of Christ doth take the law, and doth effectually convince of sin, &c. Then I put forth another question, saying, "But how should I know whether I am convinced by the law alone, or whether the law be effectually set home by the Spirit ?" To which I answer, When the law doth convince by its own power, it doth convince only of sins against the law, as lying, swearing, stealing, &c., pronouncing a horrible curse against thee if thou fulfil it not, and there leaves thee, but gives thee no power to fulfil it com- pletely and continually, which thou must do if thou be saved thereby; with which my adversary is much offended, also saying that I am con- founded in my discourse, and so leaves me, con- futing none of my words by holy scripture, but falls a railing because I reckon pharisees and quakers together. · Only thus much he saith, that I make it a light thing to be convinced by the law, and then brings in that scripture, " This is the condemnation, that light is come into the world, and men love dark- ness rather than light," cunningly corrupting of it, and would fain have you understand it as spoken of the law, when the Son of Mary speaks it of himself, which was not the law, but the Sa- viour. And that he might the better go away undiscerned, he saith, And the law is light, there- fore the light is the law, saith he. But I perceive that he doth not yet understand the difference between the light of the law and the light of the gospel, but would fain make the law and Christ one Saviour; the one being but only a condemn- ing light, and nothing else; the other, a saving, comfortable light. And whereas thou sayest I make it a light thing to be convinced by the law, I answer, The law is good if a man use it law- fully, and I honour it in its place; yet if they make a Saviour of it, they make an idol of it, and wrest it out of its proper place. Also, if they think that it is Christ, they are much deceived. - But further, he put me to prove any such dis- tinction in scripture as that there is anything made mention of therein that doth convince of sin besides the Spirit of Christ, which thing I have already answered where I said the scrip- ture saith, "By the law is the knowledge of sin,” (Rom. iii. 20;) and again, “Doth not even nature itself teach you that it is a shame for a man to wear long hair," (2 Cor. xi. 14 ;) and also con- science, which are neither of them the Spirit of Christ, but much inferior to the same; yet this also convinceth of sin, John, viii. 9. But to the other thing, which is the answer that I give in my book to this objection: "But I am not only convinced of my sins, may some say, but have also some power against my sins, so that I do in some measure abstain from the sins forbidden in the law." And because I say, "This thou mayest have and do, as thou thinkest, perfectly too, (as thou thinkest, mark that,) as those fond hypocrites called quakers think that they also do, and yet be but a natural man." Here my adversary is very much offended, and calls me perverter of the right way of the Lord; and saith, Shew me any natural man in the scripture that hath done it. Whereas, had he been but willing to have laid down the scripture I brought to prove it, he needed not to have looked for a second answer; but because he would have it again, I will therefore shew you that natural men merely by nature may be convinced, and abstain from those things forbidden in the law, and think they do it perfectly; nay, they do the things contained in the law; for, saith the apostle, Rom. ii. 14, "When the Gentiles which have not the law do by nature (mark, do by nature) the things contained in the law, these (the Gentiles) having not the law, are a law to themselves." Mark; the Gentiles do by nature the things con- tained in, or held forth, or made mention of by the law; the light also that they have, it is them- selves, being a law to themselves-that is, "their consciences (being of themselves) bearing them witness, and their thoughts the meanwhile ac- cusing or else excusing one another." though they cannot be saved thereby, ver. 15. Again, when 136 DOCTRINAL DISCOURSES. Paul was a natural man, and a persecutor of Jesus Christ, he saith of himself, that then he was, touching the righteousness of the law, blameless, Phil. iii. 6. And whereas thou sayest, thou hadst rather choose to be one of those who abstain from those things forbidden in the law, and to have power over sin, than to live in the transgression of the law, this is fair spoken, and it doth shew that thou art under the convictions of the law; and if it be no worse, I fear thy state the less, though it be bad enough; yet this I say, if thy soul be not saved freely by the blood of that man who was crucified on Mount Calvary, and by his merits alone done by himself in his own person, thou, notwithstanding, wilt fall short of eternal life; "for by the works of the law shall no flesh living be justified,” (Rom. iii. 20;) though by it be the knowledge of sin, and a command to abstain from the same. And thus have I spoken to thy 21st page. But further, thou sayest that thou fearest I worship the name Mary, because I mention her name so much. ANSW.-If thou hadst said, I worship her Son, thou hadst said truly, I hope. But is not thy spite more against her Son than her? I doubt it is; for neither thou nor thy companions can endure that one should say he is still the same that was born of Mary, flesh and bones, a very man, now absent from his people, though in them in his Spirit. Again, thou sayest I said, "That as he is God, Christ lighteneth every man that comes into the world;" which thing again I say. What then? Then, say you, I will mind you of one scripture which you yourself have quoted, which saith, The law is light," (Prov. iv. 23;) therefore sayest thou, "The light is the law." Give me leave here to take thy words in twain-First, if when thou sayest, then, the law is light, thou mean, the light of the law is the light of the law, and no more, thou sayest right; but if thou mean the light of the law is the light of the gospel, or the Spirit of Christ, I must needs reprove thee; for I tell thee again, the law is not of faith, the law makes nothing perfect, Heb. vii. 19. The law is but a weak and unprofitable thing as to justification, (Heb. vii. 17;) though, as I said be- fore, it is good if it be used lawfully; which is, not to seek or look for justification thereby, nor yet to say it is the Spirit of Christ. Then, further, thou art offended because I said, "When the Spirit of Christ convinceth, it con- vinceth of more sins than the sins against the law." Friend, will the law shew a man that his righteousness is sin and dung? No; for though the law will shew a man that his failing in the acts of righteousness is sin, yet I question whe- ther the law will shew that a man's own right- cousness is sin; for there is nothing in scripture saith it. Secondly, Shew me, if thou canst, that the sin of unbelief is spoken against in all the ten commandments, or that called the moral law. But now the Spirit of Christ convinceth of unbelief that is, it sheweth that if men do not believe that they have redemption by the obedience of that man who was laid in the man- ger, hanged on the cross, &c.; I say, it sheweth that those who do not lay hold on what he hath done and suffered without them in his own body on the tree, through the operation of his Spirit, which he hath promised to give to them that ask him, or else they have not yet been convinced of the sin of unbelief, and so are still in a perishing condition, notwithstanding their strict obedience to the light within them, or to the law. And now tell me, you that desire to mingle the law and the gospel together, and to make of both one and the same gospel of Christ, Did you ever see yourselves undone and lost, unless the righteous- ness, blood, death, resurrection, and intercession of that man Christ Jesus, in his own person, was imputed to you? and until you could by faith own it as done for you, and counted yours by imputation, yea or no? Nay, rather have you not set up your consciences and the law, and counted your obedience to them better and of more value than the obedience of the Son of Mary without you to be imputed to you? and if so, it is because you have not been savingly convinced by the Spirit of Christ of the sin of unbelief. Other things thou dost quarrel against; but seeing they are in effect the same with the for- mer, I pass them by, and shall come to the next thing thou dost think to catch me withal, and that is, because I say that "God only is the Saviour, there is none besides him." There- fore, sayest thou, how contrary is this to that where I say, "How wickedly are they deluded who own Christ no otherwise than as he was be- fore the world began." fore the world began." Now, this is no contra- diction, as thou wouldst have it; for though I say there is none but God our Saviour, yet I did also then in my book shew how he was our Sa- viour-namely, "in that he came into the world, being born of a virgin, made under the law, that he might redeem them that were under the law, by his obedience in that nature, by suffering in that nature, by his rising again in that nature, and by carrying that nature into heaven with him," as the Scriptures at large declare; and therefore, though I say God is our Saviour, and none besides he, yet they that own him to be the Saviour no otherwise than as he was before the world began are such as deny that he is come in the flesh, and so are of Antichrist, (1 John, ii.;) for before God could actually be a Saviour, he must partake of another nature than the Divine, even the nature of man, Heb. ii. 14, 15. Again, thou sayest it is a slander put upon the quakers to say they slight the resurrection. Answer.-What say you, do you believe the re- surrection of the body after it is laid in the grave? Do you believe that the saints that have been this four or five thousand years in their graves shall rise, and also the wicked, each one with that very body wherein they acted in this world; some to everlasting life, and some to ever- lasting contempt? Answer plainly, and clear yourselves; but I know you dare not, for you deny these things. But if you speak doubtfully, or covertly, in answer thereunto, I doubt not but God will help me to find you out, and lay open your folly, if I shall live till another cavil by you be put forth against the truth. The next thing thou cavillest at is, that query DOCTRINAL DISCOURSES. /\ 137 I | raised from Ephes. iv. 10, and thou sayest I have not answered it. You should have answered it better, or else have confuted that answer I gave unto it, and then you had done something. But the great thing that troubles thee is, because I say, further in my book, he that ascended from his disciples was a very man-for, "handle me and see," saith Christ, "a spirit hath no flesh and bones, as you see me have." Now, let the ad- versary shew by the scripture, said I, that there is in them any place called heaven which is able to contain a man of some four or five foot long, or a competent man of flesh and bones, for the space of fifteen or sixteen hundred years, but that above the clouds, which troubles thee so, that it makes thy tongue run thou canst not tell how; but know that when the Son of man shall come from heaven to judge the world in right- eousness, that which thou callest foolishness now, thou wilt find a truth then, to thy own wrong, if thou close not in with him who said, “Handle me and see, for a spirit hath not flesh and bones, as you see me have," Luke xxiv. 38—10. Another thing that thou art troubled at is, in that I do reckon the quakers to be of the delud- ing party; when, alas, all men that have eyes to see may easily discern that you are of that gene- ration, as will appear in part by your own ex- pressions, both now and also at other times. But that you may take off the brand from your selves, you say that the false prophets and Anti- christ were in the apostles' days, as though there should be no false prophets now, when the very time we live in doth manifestly declare and hold forth that there are many who at this day seek to beguile unstable souls, of which sort you are not the least, though, for aught I can learn as yet, you are the last that are come into the world; but that you may the better shift it from yourselves, you say, that in those days there was not a quaker heard of-namely, in the days of John. Friend, thou hast rightly said there was not a quaker heard of indeed, though there were many Christians heard of then. By this you yourselves do confess that you are a new upstart sect, which was not at other times in the world, though Christian saints have been always in the world. Friend, here like a man in the dark, in seeking to keep thyself out of one ditch, thou art fallen into another; instead of proving your- selves no false prophets, you prove yourselves no Christians, saying there was not a quaker heard of then. But if quakers had been Chris- tians, then they would have been heard of, to the glory of God and his Christ. Again; to defend thyself, thou throwest the dirt in my face, saying, "If we should diligently trace thee, we should find thee in their steps- meaning false prophets,-through famed words, through covetousness, making merchandize of souls, loving the wages of unrighteousness." Friend, dost thou speak this as from thy own knowledge, or did any other tell thee so? How ever, that spirit that led thee out of 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 hi- therto, will also help me still, so that I shall distribute that which God hath given me freely, and not for filthy lucre's sake. Other things I might speak in vindication of my practice in this thing; but ask of others, and they will tell thee that the things I say are truth; and hereafter have a care of receiving anything by hearsay only, lest you be found a publisher of those lies which are brought to you by others, and so render yourself the less credible; but be it so. And as for your thinking that to drink water, and wear no hatbands, is not walking after your own lusts, I say, that whatsoever men do make a religion out of, having no warrant for it in the scripture, is but walking after their own lusts, and not after the Spirit of God. Thus have I passed thy 23rd page. And lest you should think that the quakers are not such as condemned me and others for preach- ing according to the Scriptures, as you would fain clear yourselves of this charge laid against you in my book by your saying, you deny the accusation to be true upon any of the quakers, I shall therefore tell you of your sister, Anne Blackly, who did bid me in the audience of many "to throw away the Scriptures." To which I answered, "No; for then the devil would be too hard for me." And again, because I said, “The man Christ Jesus was above the clouds and the heavens, now absent from his people in the world touching his bodily presence, she said, preached up an idol, and used conjuration and witchcraft" which things I should rather have desired her to repent of, than to make her a public example for others to take warning by, but that it is expedient that your folly be laid open, that others may fear to do as you have done. " I But further, thou chargest me with a loud cry- ing out against Christ within. This is thy throw- ing of dirt in my face again, for I have said it often, that if any man have not the Spirit of Christ, he is none of his. Again thou sayest that I do take in hand to prove or discover that the doctrine of Christ within is a false opinion. | Thou dost also here speak falsely of me, for all that I take in hand to prove is this, that they hold a false opinion, and principles too, who hold up a Christ within in opposition to Christ without, who is the Saviour; as doth plainly appear by my fol- lowing discourse. But, in the next place, after much railing, thou comest to the place where I again ask this question, "Doth not the scripture make mention of a Christ within ?" To which I answer, Yes; and he that hath it not is none of his. But to lay open thy folly at last, thou say est, "Doth not the scripture say, Christ is within you, except you be reprobates? and is not this thus much, Are not all they re- probates," say you, "but they in whom Christ is within ?" ANSW. They are indeed reprobates who have not Christ within them. But now, how is thy folly manifest, that in one place thou shouldst C 138 DOCTRINAL DISCOURSES. 1 confess some are reprobates who have not Christ within, and yet in page 18 of thy book thou sayest it is given to every man. And in page 26 of thy book thou sayest, that a measure of the Spirit is given to every man, and is given within him too, though the scripture declareth the con- trary, and thyself also now at last. It is well thou dost recant so much as to eat thy first words at the last, or at least to shew thyself unstable in judgment. Friend, thou mayst see the more thou dost fight against the truth the more thou foilest thyself, partly by helping of it, and partly by contradicting thyself. One thing more thou dost befool thyself with, and that is, in that thou, in the first place, sayest thou ownest the words in my book, and yet hath spent some four sheets of paper to vent thy thoughts against them. But peradventure thou wilt say, those words that I own are not those that I speak against, but the other. To which I answer, there are many things in my book spoken of by me that are truth, which if you own, you must leave pro- fessing yourself a quaker. As, first, that that man that was born of the Virgin Mary, called Jesus, (I say, you will not own,) that he in his own person, by himself with- out us, did completely bring in everlasting life for us by offering up himself once for all upon the cross. Secondly, That Christ who wrought out re- demption for his children did, after he had wrought it out, go away from them, and not into them in his person. Thirdly, That he ever liveth, that very man, to make intercession in his person, in the pre- sence of his Father without, until the end of the world. Fourthly, That that very man who did go away from his disciples into heaven will come again personally the same man the second time, and before him shall be gathered all nations, and he shall judge them for their sins; and take his to himself, who shall soul and body be with him to all eternity; these things, I say, thou couldst not own, though they are the truth of God. But leaving thee to the great God, who will give thee according to thy works in this as in other things, I shall come to thy answers to my que- ries. The first query that I propounded is, if thou sayest that every man hath a measure of the Spirit of Christ within him, why say the Scriptures, "some are sensual, having not the Spirit." And when Christ telleth his disciples of sending them the Spirit, he saith, "The world cannot receive it." Here, in the first place, thou hast not only answered deceitfully, but hast also corrupted my words in laying down the query, in that thou didst leave out some words; for thou didst lay it down thus: If thou sayest that every man hath a measure of the Spirit of Christ within him, why say the Scriptures, "some are sensual, having not the Spirit," and Christ saith, The world cannot receive it." Reader, compare them both together. Now thy answer is, "Some are sensual, having not the Spirit, because they receive it not, and some cannot receive it, because they believe not on him from whence it comes." Yet sayest thou, "The measure of the Spirit is given to every man to profit withal," as the Scriptures say; when there is no scripture saith, A measure of the Spirit is given to every man to profit withal. But again, see here thy strange confusion, 1. To say, some have it not. 2. To say, every man hath it. But you would make a difference between having and receiving; but, I tell thee, he that hath it hath received it, (Gal. iii. 2,) and he that hath not received it hath it not, Jude, 19. My second query was, What is the church of God redeemed by from the curse of law? Is it by something done within them, or by something done without them? If you say it is redeemed by something that worketh in them, then why did the man Christ Jesus hang on the cross on Mount Calvary, without the gate of Jerusalem, for the sins of his children? and why do the Scriptures say, that through this man is preached to us the forgiveness of sins? The answer thou givest is, "The church of God is redeemed by Christ Jesus, which is re- vealed in all believers; and Christ Jesus wrought in them mightily; and it was he that wrought in them to will and to do. This is plain scripture; and the man Christ Jesus, sayest thou, hanged on the cross on Mount Calvary, because they wickedly judged him to be a blasphemer, and through their envy persecuted him to death, because he bare witness against them, and as in their account he died, and hanged on the cross, for an evil doer. And this is one ground, at least, why he hanged on the cross, &c. Ha, friend! I had thought thou hadst not been so much hardened. Art thou not ashamed thus to slight the death of the man Christ Jesus on the cross, and reckon it not effectually for sal- vation, but sayest, the church is redeemed by Christ Jesus which is revealed within. And to confirm it, thou dost also corruptly bring in two scriptures. The one saith, "Whereunto I also labour ac- cording to his working, which worketh in me mightily;" by which words Paul signifies thus much, that as God was with him in the ministry of the word, so did he also strive according to his working which wrought in him mightily. What is this to the purpose? See Col. i. 26-30. And also, the other scripture makes nothing to prove that the church of God is redeemed by Christ within, as he is within. Only you must corrupt the Scriptures, and be transformed, though a mi- nister of darkness, into an angel of light, if you will do any mischief. And now, that thy answer is false I shall clearly prove-first, because thou deniest that redemption was wrought out for sinners by the man Christ Jesus on the cross, or tree, on Mount Calvary, when the scripture saith plainly that when he did hang on the tree, then did he bear all our sins there in his own body, 1 Pet. ii. 24. And, secondly, iu thy saying it is redeemed by Christ within by being within; when the work of the Spirit of Christ in believers is to make known to the soul, by dwelling within, which way and how they were redeemed by the man Christ Jesus on the cross. And this I prove further, because when thou art forced to answer to these words, Why did the man Christ Jesus. DOCTRINAL DISCOURSES. 139 hang on the cross on Mount Calvary for the sins of his children? thou sayest, Because they wickedly judged him to be a blasphemer. Friend, I did not ask thee why the Jews did put him to death, but why was he crucified there for the sins of his children? But thou, willing to cover over thine error, goest on cunningly saying, "And through their envy they persecuted him to death for an evil-doer. This is one ground at least," &c. Friend, but that thou art ashamed to own the gospel of Jesus Christ, thou wouldst have said, He was crucified there for the sins of the world; and by his offering up of himself upon the cross he did for ever perfect them that are sanctified. Nay, thou wouldst have studied to exalt his dying there; first, by shewing what a sad condition we were in without it; secondly, by holding forth the manifold and great privileges that we have by his dying for us there. But thou art at en- mity against the things of God, as is clearly seen by those that have indeed the Spirit of God in them, and are enabled thereby to discern you. And though you say there is no other that can forgive sin, nor the blood of any other that can take away sin but the blood of God, yet thou deniest that the blood of him who was and is truly God as well as man, Christ Jesus; I say, thou deniest that his blood that was shed without Jerusalem's gates doth wash away sin from the saints of God, and cunningly (though not at this time uttered) concluding that the blood of God was shed for sin on a cross within. If it be not so, then call me liar; but it will clearly appear so to be in your answer to my third query. The third query is, What scripture have you to prove that Christ is or was crucified within you, dead within you, risen within you, ascended within you? Friend, how dost thou run about the bush, seek- ing to scrabble [gather] up an answer, but findest not a right one, and wouldst also fain hold out that Christ is or was crucified within, dead within, risen and ascended within; but seeing thou canst not with or by the Scriptures give an answer, then seeing thyself left of them, through the | strength of carnal reason, thou goest about this way: Are there any of our names made mention of in scripture, or to that purpose, and wouldst fain infer from thence that because we have names, though not mentioned in scriptures, there- fore Christ is and was crucified within, though not mentioned in the Scriptures. Friend, thy sophistry deceives thee. The second argument, which is like the first, is this, "He is the Lamb slain in the streets of the great city, spiritually called Sodom and Egypt." Now, from the word "spiritually" thou wouldst willingly infer also that Christ is and was crucified within, dead within, and risen within you, and therefore thou sayest, mind, spi- ritually. Friend, I may well mind thy spiritual wickedness, by which thou wouldst willingly cover thy heresy, but it will not be. Though thou dare not speak plainly in so many words, yet the thoughts of thy heart are made manifest by the words that flow from thee. This answer is doubtfully given. I did not ask thee whether he was the Christ of God that was before the world was; but I asked thee whether he was the Christ of God that did hang between two thieves on Mount Calvary. Now, I know the Christ of God was before the world was; but thou art afraid to look upon him as suffering on the cross on Mount Calvary between two thieves for our sins; but, contrariwise, wouldst willingly own him to be no otherwise Thy answer is, "There is no scripture that but as he was before the world, which thing is very mentions every of our names in particular. And dangerous, for he that doth so doth lay aside all thy query, sayest thou, is raised from a misunder-things that in his own person he did in the flesh standing of us; so I judge. But Christ is within that he took from the Virgin Mary, as to justifi- us, that we do not deny; and he is the Lamb cation and salvation, only supposing him to be that was slain in the streets of the great city, but an example, and so bespatters all his merit which is spiritually called Sodom and Egypt, and righteousness by false conclusions, which (mind, spiritually,) and he is now risen and as- in his own person he accomplished for our cended, this we know, and leave thee to receive justification. a further answer from them that are led by a spirit of delusion.” Ah, friend! that thou couldst but close with the truth, and venture thy soul upon what was done by Jesus on the cross without the gates of Jerusalem, for it is by and through that blood that was there shed that we have redemption (Heb. xiii. 12, compared with Col. i. 20) and re- mission of sins, Eph. i. 7, and 1 Pet. ii. 24. My fourth query was, Is that very man that was crucified between two thieves, whose name was Jesus the Son of Mary, is he the very Christ of God; yea or no? Thy answer is, "Yes, he is the very Christ of God, which was before the world was, by whom the world was made, who was made manifest from Mary's womb, and was persecuted to death by the scribes and pharisees, in whose steps thou treadest, in asking subtle questions to ensnare the innocent, as they did. Read thy example, sayest thou, and thyself to be an enemy to God's Christ." And, friend, hadst thou not been afraid of thy- self, thou wouldst have been so far from calling these my queries subtle questions, that thou wouldst have owned them, and have given a sober Christian answer to them, instead of a railing accusation. But it matters not; it hath but made thee shew thyself the but made thee shew thyself the more, which per- adventure for a time might otherwise have lien hid. My fifth query was, Is that very man with that very body within you, yea or no? To which thou answerest, "The very Christ of God is within us, we dare not deny him; and we are members of his body, of his flesh, and of his bones, as the Ephesians were. They that are led with a spirit of delusion shall answer the rest of this thy query if they will." Thy answer is nothing to the question, for I did not ask whether the Spirit of Christ was in thee, (though I question the truth of that;) but I asked you whether that very man with that very 140 DOCTRINAL DISCOURSES. body (or the body of Christ that was hanged on the cross) be within you? But I see you are minded But I see you are minded to fumble [create confusion], and will not answer plainly. But thou answerest, saying, "We are members of his body, of his flesh, and of his bones, as the Ephesians were." This is nothing to the purpose neither; for it is one thing for a man to be a member of the flesh and bones of Christ, and an- other thing to have the flesh and bones of Christ within him. What, because believers are mem- bers one of another, must they, therefore, be also one in another? No. Even so, though a be- liever be a member of the body, flesh, and bones of Christ, it doth not therefore follow that Christ, flesh and bones, is within him. But thou art loath to discover thyself in plain terms, though thou art made manifest full sore against thy will; for thou dost here also, though very cunningly, signify that thou ownest Christ no otherwise but as he is within. And to own him no wise is still against the gospel and faith of the apostles, who said, they were absent from him while they were at home in the body, or here below, 2 Cor. v. 6. My sixth query was this, Was that very Jesus that was born of the Virgin Mary a real man of flesh and bones after his resurrection out of Jo- seph's sepulchre; yea or nay? The Scriptures say he was; and if so, then did that man go away from his disciples, and not into them, as the Scriptures declare; or did he with that body of flesh go into his disciples, as some fond dreamers think. My seventh query was, Hath that Christ that was with God the Father before the world was no other body but his church? If you say, No, as it is your wonted course, then again I ask you, What was that in which he did bear the sins of his children? If you say, In his own body on the tree, then I ask, whether that body in which he did bear our sins was or is the church of God; yea or no? Again; if you say he hath no other body but his church, then I ask, what that was that was taken down from the cross. But here thou puttest a stop to the rest of my words with an &c. "" Thy answer is, "In this thou hast not only other-queried, but slandered; therefore thy slander, sayest thou, “I do remove. It is our wonted course, sayest thou, to say that Christ hath no other body but his church. Thou art here a false accuser. But we say, the church is Christ's body; and it is sufficient for salvation to know Christ Jesus to be head in us, and over us, and ourselves to be members of his body, which, And what thou in- thou sayest, is his church. tendest by making so many foldings in one query," sayest thou, "it may be judged it is to ensnare; and in that thou answerest, thou an- swerest thyself for us in some things, that thou mightst have a further ground to lay a deeper snare. We do deny thee and thy spirit, and see thee to be only feeding in thy imaginations upon the report of things, without the life; and thy religion stands in disputes and controversies, and queries, and many words; but our religion stands in the exercise of a pure conscience towards God and towards man, whether we speak or be silent.' These are thy words. "" 9-11. ANSW. Now in my query thou sayest I slander in that I say, you quakers allow of no other body of Christ but the church of Christ, yet dost thou not clear thyself at all, only thou wouldst say something to dazzle the eyes of the ignorant. But, friend, if thou wouldst have made it appear that I slandered in saying you own no other body but the church, you should have said, Yes, we do own this, that Christ hath a body that is now in glory, ascended from his disciples, according to the scripture, Acts, i. 3, compared with ver. But thou dost only fling up a few words into the air, that thou mightst thereby puzzle thy my part I simple reader. But I bless God, for do see thee, that thou dost, like a beguiled man, And seek by all means to beguile others. whereas thou sayest it is sufficient to salvation to know Christ Jesus as head in us and over us; to this I answer, Whatsoever thy meaning is by these words, yet there is none shall be saved but those who through the mighty operation of the Spirit of Christ are enabled to apply what the man Christ Jesus the Son of Mary hath done and suffered, and is now a doing, for sinners and saints, (and for him,) in the presence of his Fa- ther, now ascended in his body of flesh and bones from his children which are alive in this world. I say, there are none shall be saved but Thy answer is, "What the scripture speaks of Christ we own to be truth, and own him to be what the Scriptures speak of him; and all men's imaginations of him we deny, and their false in- terpretations of the scripture concerning him. And let the fond dreamers who err in their thoughts be reproved; for we dare own nothing but what the Spirit of the Lord bears witness of according to the Scriptures. And thus far I an- swer in behalf of the quakers; and let them that are led with a spirit of delusion answer the rest, which concerns themselves." This answer hath some pretended fairness in it; but yet we know you, that you can wrest the you can wrest the Scriptures to your own destruction; and that is clear, in that though you say you own him as the Scriptures speak of him, yet you deny him as the Scriptures speak of him in part. And if at any And if at any time you plead one truth, it is that you might by your corrupt dealing with that clash against an- other; as, for instance, 1. You profess you own Christ within, but withal with that doctrine you will smite against the doc- trine of Christ Jesus in his person without, and deny that, though that is a truth, as is also the other. ingly to fight against the truth. And in this that thou answerest so generally, and not particularly to the question, it is evident that thou dost not plainly declare thy mind, but dost keep that in thy bosom which thou darest not manifest to the world. 2. You do use that truth of the resurrection of saints from a state of nature to a state of grace to fight against that truth of the resurrection of the bodies of saints out of their graves, together with other things that I might add; as your hold- ing forth the intercession of the Spirit of Christ within in opposition to the intercession of Christ in his person without in the heavens; which which things being thus done, they shew forth a great deal either of ignorance or presumption, know- DOCTRINAL DISCOURSES, those that are thus established, or shall be so, as is clear from these, 1 Pet. i. 18, 19; ii. 24; iii. 18, 22; iv. 1; 2 Pet. i. 17; Heb. vii. 24, 25; x. 7, 9; xiii. 12; 1 Tim. ii. 5, 6; Eph. i. 7; Acts, xii. 37—39, with many other scriptures. And again; when you say, I answer you in some- thing; if you mean that the body in which he did bear the sins of his children is his church, (for that is partly my query,) then I do say that your doctrine is desperate and devilish, and you do thereby undervalue the death, blood, resur- rection and ascension, intercession and second coming again of that man for salvation; and therefore for a better satisfaction to all who may read your book, I entreat you to answer, Did he bear our sins in that body which is his church, or did he bear our sins in that body that did hang on the cross on Mount Calvary? Answer plainly, I beseech you. And now, friend, passing by the rest of thy bawlings, I shall come to thy several queries, and shall answer to them in the simplicity of my soul, not laying down any doubtful expressions, but in all plainness, and not as you do,-for the better understanding of them by those that read them. These be the quaker's queries, and my answers to them :- QUERY 1. Is any man justified in the sight of God but he that followeth Christ; and is it not a work to follow Christ, yea or nay? and what is the sight of God? 4. ANSW. He that followeth Christ aright must first believe in Christ; for how shall they follow him in whom they believe not. Now, then, the scripture saith, He that believeth on the Son hath everlasting life," (John, iii. 16-18;) so then we are justified by believing; and if so, then to follow Christ is rather a fruit of our believing than justification itself. And whereas you ask, "What is the sight of God?" I answer, To be justified in the sight of God by Jesus Christ is for God to look on such poor creatures as we are, as complete, without spot or wrinkle, in the obedience of the man Christ Jesus, who otherwise could not behold them in love, because of their iniquity, Hab. i. 3. QUERY 2. Whether will that faith justify a man which hath not works, seeing the scripture, or the apostle, saith, "Faith without works is dead;' and what is that which worketh faith; and where is it, within or without? ANSW.-That faith that hath not works is dead, being alone; yet it doth not follow that all that have works have faith. No; but contrariwise, men may have works. yea, the works of the law of God too, and yet be under the curse, which they could not be if they had saving faith. So, then, if faith without works is dead, (Gal. iii. 10—13,) and again, if men may have works, and yet no faith,- -no saving faith, I mean,-then it will be good to inquire what it is to have a right faith, which doth bring forth right good works, and who have works without a right faith. And, first, a right saving faith is, for a man to be enabled of God's Holy Spirit to lay hold on what the man Christ hath done in his own person when he was in the world, as his birth, righteous- ness, death, blood, resurrection, ascension, and 141 intercession; and to apply the virtue and merit thereof to himself, so as to see himself saved thereby-Rom. iii. 24, 25, "Being justified freely by his grace." How? "Even through the redemp- tion that is in Christ Jesus: whom God hath set forth to be a propitiation, or reconciler, through faith in his blood," &c. Again; "Be it known unto you, that through this man is preached unto you the forgiveness of sins, and by him all that be- lieve (mark, all that believe, namely, in his blood which was shed on Mount Calvary) are justified from all things, from which they could not be justified by the law of Moses," Acts, xiii. 38, 39. If the faith that applies these things be of the operation of God, it is very much accompanied with good works; "for the love of Christ con- strains us; because we thus judge, that if one died for all, then were all dead and that he died for all, that we which live (namely, by the faith of this, that Christ died for all, Gal. ii. 20) should not henceforth live to ourselves, but to him that died for us," 2 Cor. v. 14, 15. : But, secondly, They that deny the merits of the birth, death, righteousness, blood, &c., of the man that was born of Mary, which he fulfilled in his own person by himself, (Heb. i. 2;) I say, they that do not venture their souls on these glo- rious, mysterious truths, but deny the belief of them to be sufficient of themselves to save from hell and all other things, and doth expect that salvation should be obtained by something that worketh in them, by working in them, it is im- possible that these, though they may be, touching the righteousness of the law, blameless, (as Paul was while he was a persecutor, Phil. iii.) to be saved thereby. Wherefore? Because they seek it not by the faith of Christ, but as it were by the works of the law, Rom. ix. 30, 31. And whereas you ask me, What is that which worketh faith, and where is it, within or without? I answer, That which worketh saving faith is the Holy Spirit of God, which is renewed through the hearing of the word preached by the apostles or ministers of Jesus Christ. Now the Spirit, when it doth work, it entereth into the soul, and, as I said before, doth enable the soul to believe, and lay hold on the merits of the Son of Mary, Jesus Christ; for, saith he, "when he is come, he shall glorify me, for he shall take of mine and shew it unto you," John, xvi. 14. QUERY 3. Whether any be justified but he that is born of God? And whether doth he that is born of God commit sın? And is that within the creature or without that worketh the new birth? C ANSW.-Justification may be taken two ways, either in the sight of God or in the sight of the soul, or creature. soul, or creature. My meaning is, that all that are or shall be saved are justified in the sight and foreknowledge of God before the foundation of the world-Eph. i. 4, According as he hath chosen us in him before the foundation of the world, &c. Having predestinated us to the adop- tion of children by Jesus Christ unto himself.” And again; " Moreover, whom he did predesti- nate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified," Rom, viii. 30. Mark, all these things are spoken as being already done, 142 DOCTRINAL DISCOURSES. · -predestinated, called, justified, glorified. He doth not say, they shall be; but he hath done it that is, in and according to the foreordination of God. 2. Saints are said to be justified in their own sight or knowledge, as when God doth make manifest to the soul what he had determined be- fore should be done-" Be of good cheer, thy sins are forgiven thee." This is justification in the sight of the creature. And whereas you ask me, Do they that are born of God commit sin? To this I answer, They shall never commit the sin against the Holy Ghost, as is the meaning of that place, 1 John, v. 16, "There is a sin unto death, and there is a sin not unto death. He that is born of God sinneth not; but keepeth himself, and that wicked one (mark, that wicked one, the sin unto death) toucheth him not." But they that are born of God, notwithstanding, do daily sin, as it is evident James, iii. 2, "In many things we offend all," saith he, I and you, all of us. And again, "If we say that we have no sin, we de- ceive ourselves, and (instead of having no sin) the truth is not in us," 1 John, i. 8. And who can say, my heart is clean? "There is none righteous, no, not one." And again," There is not a just man upon earth that doth good, and sinneth not," Eccles. vii. 20. And I am confi- dent that while some would persuade others that they have no sin, their own consciences tell them they lie; and if it be not so in the rest, it is be- cause they are hardened and given to believe a lie. — As to the latter part of your query, I answer, The new birth is wrought through hearing of the word preached, and yet not by conscience, nor by the obedience to the law or dictates of nature; but by the Spirit coming into the soul, and shew- ing its lost condition without the obedience of the Son of Mary, the Son of God, and his free- ness and willingness to communicate or give him- self and all his things unto it; which being done, the man is thereupon given up to God, and is become a new creature. I might spend much time in speaking to this, but I forbear, because of itself it is enough to fill up a small volume. QUERY 4. If Christ hath lightened all men as he is God, as thou confessest, then hath he not lightened all men as he is the Son of God? and is not the light of God sufficient in itself to lead to God all that follow it; yea or nay? ANSW.-Christ as he is God doth lighten every man that comes into the world, which light is conscience, or otherwise nature itself, which doth also convince of sin, John, viii 9. Yet Christ as he is God doth not give unto every man that Spirit that doth lead to eternal life, for all men have it not, Jude, 19. Secondly, Christ as he was and is the Son of God before the world was, being one in power, and being with his Father, hath lightened every one that comes into the world, as aforesaid; but hath not so neither given them his Spirit-" Some are sensual," &c. Christ as God-man, or as he came into the world to die for those whom before as God he knew and loved; I say, he doth not in this way neither lighten every man with the saving light of life, nor give unto them his Holy Spirit. No; they that have been and now are believers do know and can remember that all the time of their unregenerate state they were without Christ, Eph. ii. 12. So that here is no way or room for your doctrine, take it how you will; Christ hath not given to every one his Spirit. Second part of the query, Is not the light of God sufficient in itself to lead to God all that fol- low it; yea or nay? ANSW.-First, As I said before, "some are sensual, and have not the Spirit of Christ." Se- condly, No man can come to God as a Father by adoption but by Jesus Christ; then it must needs be that all men, though they do follow that light which is given to every man, it is not able to lead to God as a Father in the Lord Jesus Christ. Yet this light that every man hath will shew a man there is a God, and that this God is eternal, and also will clear out something of him to them by the things that are made. But now, if this light would lead to everlasting life, then might the devils also be delivered from everlasting damnation, seeing they also do know God as a Creator, and revenger of sin, more perfectly than any natural man in the world, though not as a Father by adoption. But you say, doth it not lead to God all that follow it? Answ. Not to be saved, though to be condemned, be condemned, through the weakness and unpro- fitableness of that light, or conscience, or the law, call it either; and I clear it thus: because, if that light that every man receives were able by our following it to save us, then Christ needed not to have suffered, seeing all men had that light. 2. If that light that every man hath, which is conscience, were able to lead a man to justifi- cation by following it, that promise was made in vain by Jesus the Son of Mary when he said, I will send you;" mark, " I will send you the Spirit, and he shall lead you into all truth;" for they had a light before. But it is evident that that was not sufficient, because they must have another sent them by Jesus Christ, and that must be the Spirit. QUERY 5. Whether is not the same light in him that hates it as it is in him that loves it? John, iii. John, iii. If there be a difference in the light, shew it wherein, whether in the nature or other- wise? ANSW. First, that scripture quoted in John, iii., 'Light is come into the world," &c., is not meant of that light or conscience that every man hath; but the man Christ Jesus is speaking there of himself, as God-man, come into the world, born of the Virgin; if thou compare ver. 19-21 with ver. 14-18 of the same chapter it is clear, for they all do speak of the same thing-namely, "I am the Son of Mary. And again, saith he, the light of the world." Now, the man Christ, though he was then in the world, and walked up and down in the same, yet he was not within any man in the world as man, though he calls himself the light thereof, though he was in some, I say, in some, as God by his Spirit. Now, the light, which was the man Christ, was the very same, whether loved by some or hated by others; but if you conclude every man hath Christ, or that light spoken of there, (John, iii.) within 66 DOCTRINAL DISCOURSES. him, that I deny, having proved the contrary. But, secondly, whether is there a difference in the light? Answ.-First, there are more lights than one; there is a light that may be suspected to be darkness, where he saith, "If the light that is in thee be darkness," &c. Again, there is the light of the law, Prov. vi. 23. Again, con- science also will convince of sin. Now there is none of these that can save a sinner from the evil of his ways. Take the best of them, which is the righteous law of God, that cannot; for had there been a law given which might have given life, then verily righteousness had come by the law; but if you conclude that righteous- ness or everlasting life cometh by the law, you must conclude this again, that Christ did die in vain, Gal. ii. 21. So, then, these things being not able to save the soul, the next thing is, the Son of God, the Sun of righteousness arising with healing under his wings, he is also a light, and indeed the saving light, far surpassing all the other mentioned. "C CC Now, though Christ doth not differ in himself, yet there is a difference in the power of these lights, the law and Christ, the one not being able to save, the other being able. And again; there is also a difference in the nature of them, the one being a condemning light, the other a saving light. It is Moses that accuseth you, saith Christ, even Moses in whom ye trust. "But do not think," saith Christ, "that I will accuse you to the Father. No," saith he, it is Moses," or the law given by him. But again; where Christ speaks for himself as a Saviour, he saith," God sent not his Son into the world to condemn the world, but that the world through him might be saved," (John, iii. 17;) so that I say, first, that light spoken of John, iii., which is the man Christ, is not in every man that comes into the world. Secondly, that the man Christ, or the light spoken of there, is not against him- self. Thirdly, there is the light of the law, conscience, and nature itself, which are in all men, which things are altogether insufficient to save a man from death by his seeking of justi- fication thereby. Again, there is Jesus Christ, he is the Saviour, but not in all men. And again; neither is the man Christ Jesus the condemning light. در QUERY 6. Whether is it possible that any can be saved without Christ manifested within? If no, then whether is not the doctrine of salvation which is only necessary to preach Christ within, and is it not the whole mystery of salvation, God manifest in the flesh. ANSW.-There can none be saved but they that have the Spirit of Christ given unto them. But it is not the Spirit of Christ given to the elect that doth work out the salvation of their souls within them, for that was obtained by the blood of the man Christ Jesus on the cross, Heb. ix. 12, compared with Heb. xiii. 12. Again; every one that is or shall be saved must and shall have the Spirit of Christ within them, yet doth it not follow that to preach Christ only within is the only doctrine of salvation; for then also the preaching of the blood of Christ shed on the cross, as I said before, must be of none effect. But he that doth preach the doc- 143 trine of salvation aright must first begin to preach that doctrine that Paul preached in 1 Cor. xv. 1-4, " For I delivered unto you (saith he) first of all, how that Christ died for our sins according to the Scriptures, and that he was buried, and that he rose again according to the Scriptures." Now Christ, or the Spirit of Christ, is received by such preaching as this is, as is clear from that scripture, Acts, x. 38-44, where Peter, speaking of the word that was published throughout all Judea, "how God anointed Jesus of Nazareth (or which dwelt at Nazareth) with the Holy Ghost and with power: who went about doing good, and healing all that were op- pressed of the devil; for God was with him. And we are witnesses of all those things which he did both in the land of the Jews, and in Jeru- salem, (saith Peter,) whom they slew and hanged on a tree: him God raised up the third day, and shewed him openly; not unto all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after his resurrec- tion from the dead. And he commanded us to preach to the people, and to testify that it is he which was ordained of God to be the judge of quick and dead.' And is that all? No: "But to him give all the prophets witness, (to him, even Jesus of Nazareth, whom the Jews crucified on the tree,) that through his name whosoever be- lieveth in him shall receive remission, or for- giveness, of sins." Now mark. "And while Peter yet spake these words, the Holy Ghost fell on all them that heard the word." While Peter spake these words, that by Jesus of Naza- reth forgiveness of sins was preached to them that believe in his name, the Holy Ghost fell on all them that heard the word, namely, which Peter spake. This is the way in which the Spirit is given-namely, by preaching a crucified Christ. But now, no man can be saved without Christ, or the Spirit of Christ be given to him, because he cannot be able to lay hold savingly of, and to hope for, that glory that Christ as he is God-man hath accomplished in his own person without, unless he have the Spirit. unless he have the Spirit. But further thou sayest, is it not the whole mystery of salvation God manifested in the flesh? ANSW. Truly, to know that God out of love to poor sinners did in the fulness of time send forth his only-begotten Son, who is equal with his Father, to be born of a woman, and made "under the law, to redeem them that are under the law, that we might receive the adoption of sons;" this is to know the mystery of godliness. Therefore, when the Scriptures say, "God was manifested in the flesh,' manifested in the flesh," they mean, God sent forth his Son, which was and is the Word of God, God himself, and he was made flesh, John, i. 14. And so in the nature of man he did become the Lamb of God, or the sacrifice of God, that doth take away the sins of the world, ver. 29. Now here I might enlarge abundantly, but that I would not be tedious. QUERY 7. Whether is it not possible that many may profess as much of Christ without as thou hast said of him, and yet be damned? and if this be the faith to profess him born, dead, risen, and ascended without, then is there any unbeliever 144 DOCTRINAL DISCOURSES. in England, seeing all in the outward sound be- lieve, and professeth as much as thou hast said; yea or nay? ANSW.-I know there are many that do pro- fess in word that Christ was born, dead, risen, and ascended without, and yet may be damned. Yet he that doth really, with the faith of the operation of God, believe these things, and doth also apply the virtue and merit of the same to himself for justification and life, shall be saved. "If thou shalt confess with thy mouth. the Lord Jesus, and shalt believe in thine heart that God raised him from the dead, thou shalt be saved," Rom. x. 9. And also 1 Cor. xv. 2, By which ye are saved, if ye keep in memory what I preached unto you." What was that? Why, how that Christ died for our sins according to the Scriptures, that he was buried, and rose again, &c. 66 2. It is not faith only to talk of him with the mouth, but, as I said before, to believe the same by the operation of the Spirit in our hearts. If this be faith, sayest thou, to profess him born, dead, risen, and ascended without, then is there any unbeliever in England? ANSW. All that profess this do not truly be- lieve it ; for to profess in word alone and believe in heart are two things. Secondly, if to profess Secondly, if to profess this were the faith, yet were there a good many unbelievers in England, for the quakers will not profess him ascended without, neither making intercession without, but, contrariwise, strike at this doctrine. d - QUERY 8. Whether hath that man faith in Christ that is not changed in the nature? and is not the liar and slanderer an unbeliever, and of the cursed nature; yea or no? ANSW. He that hath faith in Christ is a new creature; and the liar and slanderer is an unbe- liever; and if he live and die in that condition, his state is very sad, though if he turn there is hope for him; therefore, repent and turn quickly, or else look to yourselves, for you are the men, as is clear by your discourse. QUERY 9. Whether any receive Christ who receive him not into him? If not, shew how Christ can be received, and whether many pro- fess him not which never receive him. nable to the Lord. ye keep in memory QUERY 10. Whether to preach for hire, for gifts and rewards, and to divine for money, and to make merchandize of the people for so much a year for preaching to them, be not true marks and signs of false prophets? or can any give truer signs of false prophets than Isaiah and Micah give; yea or nay? ANSW.-There are a company of dumb dogs that have crept into the nation that love, give ye, and desire to bear rule by their means; and they are every one for his gain from their quarter. Secondly, there are a company of wolves crept out also, having wrapped themselves about with sheep's clothing, and these are both alike abomi- nable to the Lord. Neither can a man give a more right description of a false prophet than the prophets and Christ with his apostles did give; therefore examine yourselves. ANSW.-Christ as he is man, as he was a sa- crifice for sin, cannot be received really and per- sonally into any, but yet he that doth indeed re- ceive the gospel, and believe that he was a sacri- fice upon the cross for his sins, doth and hath also received his Spirit into him, which giveth bim the comfort of these things, John, xiv. 26. And, secondly, there are very many that profess him that at the day of judgment will fall short of eternal life, notwithstanding all their profession; for, as I said before, it is not the professor, but the sound believer, that shall be saved by him. But let the reader mark how thou condemnest thy own doctrine by this query, for thou grantest many profess Christ that never receive him. How, then, hath every man Christ, or the light of Christ, within him? If it be within him, either he must receive it, or snatch it by force against the will of another, however the scripture saith, what is it that thou hast not received; yet all men have not received that, Jude, 19. QUERY 11. Whether must not the devil be changed before Christ reign, and what is that which chains him, and whether art thou come to one of the days of the thousand years; yea or no? ANSW.-Christ hath two several times wherein Satan must be bound by him-one is at the con- version of sinners; the other, when he shall come the second time, and personally appear, and reign in the world to come. Again, Whether I am come to one of the days of the thousand years? ANSW.-No; because he that doth reign with Christ one of these days "shall live and reign. with Christ a thousand years," Rev. xx. 4. But there is never a believer in the world that doth or in any likelihood shall live half so long before they die or be changed at the coming of the man Christ Jesus. QUERY 12. Whether dost thou know any Christ, preach or or profess any Christ, who hath not lightened every man that comes into the world with the light of life or of condem- nation; and is he not a deceiver that exhorts people for salvation to any other thing than the light of Christ; yea or no? And how hath Christ lightened every man, if not within him? ANSW.-That Christ I preach is the Christ of God, who as he is God hath lightened every man that comes into the world with conscience, and the law, which is the light of condemnation, but not of life; for the law is the ministration of condemnation, 1 Cor. vii. 8. And all men have the law and conscience; but these will not save them. Again, there are some that do indeed en- joy the light of life. And whereas thou askest, Is not he a deceiver that exhorts people to any- thing else than the light of Christ ? Answ.-He that telleth any man that the ministration of condemnation will save him, which is the law, he is a liar and a deceiver; but he that exhorts people to lay hold on what the man Christ Jesus hath done in his own person for sinners, and presseth souls to venture upon that for salva- tion, preacheth the truth. Christ hath given to every one the law and conscience within him, yet these are not able to save him; but let him follow the righteousness of the law never so much, yet if he be not directed of God to fly to Jesus the Son of Mary, and to what he hath DOCTRINAL DISCOURSES. 145 done in his own person for them, he shall never be saved, Acts, iv. 12. Friend, thus have I with all plainness of speech answered thy queries, and I fear not at all but I have spoken the truth as it is in Jesus. And as for committing them to the judgment of others, as thou wouldst have me, let others say what they will, I am sure I have spoken the truth of God; and I make no question but at the second coming of my Lord Jesus from heaven to judge the world, these things I shall not be ashamed of; neither am I now, but am ready, if God shall give me life, to speak the same things to any man, face to face; and I desire thee, and all, even as many as shall read or hear this treatise, to consider, and look to themselves, lest they sin against God so much in their lifetime by rejecting these truths, that it shall never be forgiven them to all eternity, though they repent them of their rejecting the same. There is one thing more to which I shall speak a few words, and that is to a few words written at the end of thy book, which is called the postscript, wherein are several charges against myself and some others, which I shall speak somewhat to. The first is against John Burton, thus: John Burton said in a discourse with some friends that Christ had two bodies, and one of them is out of the sight of the saints. Answ.-My brother Bur- ton being absent, I shall answer for him concerning the charge laid against him. And therefore, that Christ, who is and was before the world began God equal with his Father, did in the fulness of time take upon him a body from the Virgin Mary, which was so prepared by God his Father, it is evident in scripture; and in it, after he had lived awhile in the world, he did hang on the cross, was taken down thence again, and laid in Joseph's sepulchre, was raised again, and as- cended away from his disciples therewith into glory, Acts, i. 3, 9—11. Again, he hath another body, and that is his church, Eph. i., last verse. Now, that he is out of the sight of his saints in one of the bodies- namely, that which did hang on the cross, it is also evident, 1 Tim. vi., where Paul, speaking of that very Jesus who did bear a faithful witness before Pontius Pilate, saith in ver. 16, "Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see"-that is, not with their mortal eyes in that glory as yet. If you say still, notwithstanding this, that Christ as he was before the world began hath but one body, and that to be his church, I ask you what that was that was taken down from the cross and laid into Joseph's sepulchre, Luke, xxiii. 52, 53. The second charge is against myself, and is this: John Bunyan said, Christ's second coming is not his coming in Spirit, for his coming in Spirit is no coming. The former part of the words-namely, Christ's second coming is not his coming in Spirit, those I own; but the other-namely, for his coming in Spirit is no coming, is a lie, made of me by the author, Edward Borrough. The former words were spoken at a meeting in Bedford, some quakers being present, contradict- ing and blaspheming. And now they could not be content with that, but they must make up all with a lie, and publish it in print. A quaker there and I had some discourse concerning Christ's second coming, and he would affirm that his coming in spirit was his second coming spoken of in scripture. Then I asked him which was his first coming? He answered, When he was born of the Virgin, and took flesh upon him from her. Then, said I, I shall easily prove that his coming in the spirit is not his second coming, for I will prove that his coming in the spirit was before that which the scripture and you also do call his first coming; and proved it by that plain scrip- ture where Peter, speaking of the prophets, saith- CC CE Searching what, or what manner of time the Spirit of Christ which was in them (the pro- phets) did signify, when it testified beforehand of the sufferings of Christ, and the glory that should follow," 1 Peter, i. 10, 11, and iii. 18, 19, where speaking of Christ's being put to death in the flesh, but quickened in the Spirit, By which Spirit he preached to the spirits (now) in prison." But when was this? Only when once the long suffering of God waited in the days of Noah," (ver. 20;) which was long before the first coming of Christ, so called in scripture, for that was, as I said, when he took a body from the Virgin Mary. (C But, secondly, it seems clearly by these words. that you do look for no other coming but his coming in spirit. Oh, how suddenly and un- expected of you will the Son of man break down from heaven with all his mighty angels in flaming fire, and call you together, with all nations, to judgment. And though now peradventure you are ready to slight the personal appearing of the Lord Jesus Christ that man to judgment, only looking for a judgment within, yet you will, I am certain, very suddenly be made to pass under another judgment, which will be more exceed- ing great than any judgment you shall have here, and more terrible. here, and more terrible. As for the latter part of the charge, which is a very lie, though I shall not trouble myself to lay it to your charge, (you have so manifestly declared yourselves already what you are,) yet I beseech you that hereafter you would not be so ready to receive lies from others, and publish them to the view of the world, lest you appear to all men, as you do to some, to be such as are of an accusing, lying spirit. But further, that Christ's coming in the Spirit is not his second coming it is evident, partly in that the coming of Christ in Spirit was before that called in scripture his first coming. Secondly, he that comes the second time is he that came the first time. Now he that came the first time was very God and very man, and not a spirit only; for handle me, saith he, a spirit hath not flesh and bones, as you see me have, Luke, xxiv. Now this same Jesus that was very God and very man, so born of Mary, saith, "I go and prepare a place for you, and I (the very same, as also Acts, i. 10, 11) will come again, and take you to myself; that where I you to myself; that where I am, there ye might be also," John, xiv. 1-3. Here I might spend many words, but it needs not, the whole current of scriptures do confirm this thing, and there- fore I shall forbear, and content myself with this, K 146 DOCTRINAL DISCOURSES. He that will be filthy, let him be filthy, for the day is at hand. The third charge is also against me, saying I said there was nothing in me, nor any man, to be taken notice of. Though in some sense I do not deny these words, yet I know and am sure that directly in this form of words I did never lay them down; but I pass that. Now in this sense I do not deny them there was nothing in me as I was in my unregenerate estate, nor in any man else in the same estate, that is worthy to be taken notice of for justification-First, because every unregene- rate man is without Christ before he be converted, Eph. ii. 12. Wherefore remember, that ye be- ing gentiles in the flesh (unconverted), that at that time ye were without Christ. Now a man that is without Christ, and hath not his Spirit in him, as some, yea, most men are, (Jude, 19,) what is there in that man that is worth the taking notice of to justify him. "" Also converted Paul saith, "I know that in me, that is, in my flesh, dwelleth no good thing,' Rom. vii. 18. the satisfaction of those who shall read them. And here I shall draw towards a conclusion, only speak some words to those who unawares to themselves may be carried away with the doc- trines of the quakers; and I shall be brief in speaking to it. speaking to it. The way that I shall take shall be very plain to be understood, for I shall not lay down any doubtful sentence in my speech to them nor others. As for others that are charged with things, be- cause their names are not also mentioned, I shall pass them by; only thus much I shall say fur- ther to the last charge, that there is nothing in any man by nature, before he be converted, that is worth the taking notice of as to seek justifica- tion thereby. And that that light which every man hath, being at the best but conscience, na- ture, or the law, let a man take notice of it, fol- low it, obey it never so much, it is not able to justify the soul; for if righteousness come by the law, then Christ is dead in vain. And as I said before, every man hath not Christ to take notice of, though every man hath conscience, or the light of nature, in him, which is also able to con- vince of sins against the law of God, yet is not able to deliver from that curse pronounced by the Lord against them that disobey the law. Nay, the law itself is not able to save them that do follow it, being too weak for such a thing. And, And, indeed, God did not give it to that end, that saints should have life by it. No; compare Gal. iii. 21, with Rom. v. 20, you may clearly see why God gave the law-namely, that sins or offences might abound. But how? By discover- ing sin by its workings. Now, then, you that follow the law, and seek life by it, this is all you are like to have of it,-first, you shall see your transgression against it made known to you by it, (Rom. iii. 20,) and a horrible curse pronounced against you because you cannot give a complete, continual obedience to every tittle of it. | And now, friend, to thee who hast taken in hand to answer my queries laid down in the end of my book, I say, thou hast only wrangled and quarrelled at them, but hast not given one plain and right answer to any one of them; therefore I shall leave them still to be answered by you, or others of your spirit. You will find them at the end of the foregoing discourse; and I beseech you to answer them in all plainness of heart, and | with as moderate a spirit as you may. It is like there may be some addition to them; but as I have dealt plainly and sincerely with yours, so do you deal uprightly and plainly with mine, for And, first, I shall shew you that the doctrine of the quakers is an error, and how. 2. Who they are that are carried away with it, and why. 3. The way Satan takes to make this delusion, or filthy doctrine, to take place in the soul. That the doctrine of the quakers is false, or an error, I shall shew, first, by discovering the doc- trine itself. Now the doctrine of the quakers is plainly this- namely, that every man that comes into the world hath the Spirit of Christ in him. Now that this is an error is clear, because the word of God saith plainly that "some are sen- sual, having not the Spirit," Jude, 19. And again, the unregenerate man, in the time of his unrege- nerate state, is without Christ, Eph. ii. 12. 2. He that will but observe the motions of that light which every man hath within him, say they, so as to obey and close in with it to follow it, shall undoubtedly be saved from the wrath to come. Now, this is clearly a gross error; for, first, if all men have not Christ, as they have not, then is it not an error to press men to seek for life by following that which is not able to give life ? Yet this they do who labour to per- suade men, yea, the souls of men, that it is no less than the very Spirit of Christ in every man that doth convince of sin, when the Scriptures say plainly the law, (Rom. iii. 20,) conscience, (Rom. ii. 15,) and nature itself, (Rom. ii. 14; 1 Cor. xi. 14,) will and doth convince of sin; yet And the none of these is the Spirit of Christ. great argument that they bring to prove that it is the Spirit of Christ is, because the Spirit doth also convince of sin. Now, what a poor argu- ment is this, to say, that because the Spirit of Christ doth convince of sin, therefore whatsoever doth convince of sin must needs be the Spirit of Christ; as much as to say, because the saints are called the light of the world, (Matt. v. 14,) there- fore the saints are the saviour of the world, see- ing Christ also doth call himself the light of the world, (John, viii. 12;) or because the moon hath or is light, therefore the moon is the sun. This is but sophistical arguing, and doth beget most damnable errors and heresies in the world; but this is the way that they take to entangle poor souls with their sad and erroneous doctrine, see page 22 of his book, lines 12 and 13. They say that it must be Christ within them that must within them work out justification for them; when it is evident from the whole current of scripture that the Son of Mary was delivered to be crucified for our offences, and his resurrec- tion, through faith in it, is our justification; as all along through grace I have declared and cleared. And the work that the Spirit doth in point of justification is, to shew us what the Son of Mary hath done and suffered in his own body DOCTRINAL DISCOURSES. on the tree, and is now doing in the presence of his Father in the highest heaven. And to help us to apply this to our souls by faith now, for a preservative against these and the like delusions, observe, first, as I said before, "All have not the Spirit of Christ," Jude, 19; Ephes. ii. 12. 2. That the law, with all our obedience to it, is not able to save or justify any poor soul-Rom. iii. 20, "For by the works of the law shall no flesh living be justified," though it gives the knowledge of sin. 147 2. Because God will not have his church so disturbed always with such as are not of the truth. Now, there are some men that have their time to walk with the church of God by permis- sion, and these men are ever and anon ready to broach their errors, even while they are among the saints, to their trouble. Now, God having a care of his church, hath a time to suffer the devil to run through the world with some erroneous doctrine or other, which when these men taste, being spirited beforehand for that purpose, do presently close in with the same, to the purifying of the church and the manifestation of them- selves; and thus every branch which the Lord's right hand hath not planted, shall and must have a time to be rooted up," Matt. xv. 13. (6 3. Because others that are of the right grafting in may, notwithstanding, not presume, but fear lest they also fall through the same example of others who are already fallen, or may fall here- after, Heb. iv. 1, 2, 11. 4. Because others may see that it is not by their own strength that they do stand, but freely by the grace of God, and his power and love to- wards them in the Lord Jesus Christ. God hath chosen some before the foundation of the world. Now to manifest this, though they are even as bad as the worst by nature, yet, I say, because God will shew his power and his love, he doth preserve some to eternal life, though others fall into eternal damnation. "Of all that thou hast given me," saith Christ," have I lost none, but the son of perdition, that the scripture might be fulfilled," John, xvii. 12. Many other reasons might be given why these things must and shall be, but I rather choose to forbear; only thus much I have spoken, because I know it is my duty to speak a few words unto you, that you may either close in with the truth, or else the more clearly be left without excuse at the great day. 3. That there is none other way to be justified in the sight of God but by laying hold of what the Son of Mary (Jesus) did do and suffer in his own person when he was in the world; for it is by him, and what he hath done in his own person by himself (Heb. i. 2), that any man is justified from his sins, and the wrath of God due to the same, by believing that his blood was shed for their sins; as it is written, "By his stripes we are healed," (Isa. liii. 5,) as if their own blood had been shed for their own sins; and that his right- eousness is theirs by imputation, as if they them- selves had actually fulfilled all the law of God for their own justification, Rom. x. 4. The second thing is, who are they that are carried away with this delusion, and why? ANSW.-First, not one of God's elect whom he foreknew shall be utterly destroyed thereby, (I do not say they shall not be led away for a time, but they shall not be utterly destroyed,) for they are kept by the mighty power of God through faith unto salvation. But they are such as are not, indeed, the elect of God, nor chosen in Christ before the world began. Though Hy- menæus and Philetus fall away, and overthrow the faith of some, yet the foundation of God stands sure, having this seal, The Lord knoweth them that are his," 2 Tim. ii. 18, 19. 66 Secondly, They are such as in time past, for the generality of them, were either but light, frothy professors, or else were shaken in their principles, and unstable therein, as saith the Scriptures, They that are deceivers do beguile unstable souls. Or if they were such as were in appearance sober and serious in the account of others, it was either from those convictions they had from the law, or else from high notions they had of the gospel, which have both such influ- ence at some time on the soul, though not sav- ingly, that the soul will go very far in obedience to them; as for example, Herod, who was an enemy to the truth, yet for a time had such heart- workings, being convinced by the preaching of John the Baptist, that he feared him, and ob- served him, and when he heard him, he did many things, and heard him gladly, Mark, vi. 20. Now the reason why such people are carried away with such heresies as these, or the like, is, 1. That as they were not of the elect of God, so God by suffering them to be carried away finally may make it appear that they were not of his elect. (C They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out from us, that it might be made manifest (or, that men might see) that they were not all of us," 1 John, ii. 19. The third and last thing is, the way that Satan takes to make those delusions take place in the soul. Now, the way whereby he makes these or any other delusions to take place in the soul is, first, to persuade the soul that they are the truth; and, secondly, to stir up in the soul an enmity to any thing or person that shall declare the contrary. First, They are given over to believe a lie- that is, to believe false doctrine to be the doctrine of God and of Christ. And that he might bring this to pass, he goeth about to change the names of things; and because the law, conscience, and nature itself can convince of sin, therefore he calleth them Christ, or the light of Christ, saying to a natural man, one that is not yet converted, Mind the light within you. If they ask, what light? say they, That which doth convince of sin. If they further ask, Why, what is that? they say, It is the light of Christ, the light of life, or Christ within. Now these things are nothing else but con- science, nature, or the law, for a natural man hath nothing else that dwelleth within him to convince him of sin; only these things have a new name put upon them. And poor creatures, hearing the name Christ, being ignorant of the nature of Christ, do presently close in with these K2 148 DOCTRINAL DISCOURSES. things, supposing, nay, verily believing, that these are the Spirit of Christ; which things be- ing thus received, if at any time one come and oppose them, and tell them that it is an error that they have taken up, to think that that which is in an unregenerate man is the Spirit of Christ, and contrariwise telleth them plainly that it is but their own conscience that doth convince them, or the law written in their hearts by na- ture-nay, say they, it is the light of Christ in the conscience; when there is no scripture hath any such manner of expressions, only a fancy of their own, taken up without ground from the word. But the soul being possessed with this doctrine, presently its heart riseth against any- thing that doth contradict it, and is filled with a secret enmity against it. Now, the way that Satan takes to bring this about is to persuade poor souls that all these thoughts that do anywise con- tradict the principles received, is but a tempta- tion of the devil. And if at any time there be the doctrine of Jesus held forth in truth, his death, burial resurrection, ascension, and inter- cession now without in the presence of his Father for sinners, and that there is salvation nowhere else but in the merits of the first-born of Mary, which is Jesus Christ, without the works of the law, (Rom. iii. 28,) presently with envy they are enraged, and cry, Dost thou not know that every man hath a measure of the Spirit given to him ? Follow that, listen to that, turn thy mind to that, and walk in the light of that. When, alas, there is no such thing as the Spirit of Christ in every man, as I said and proved before at large; only the devil hath gotten this way to call conscience Christ, the law Christ, and hereby to entangle the soul with the name of a thing without the thing itself. But now the soul is set down in its principles, and he that doth any way confute that spirit, presently it falls a raging, and cries out, Serpent, liar, wolf, dragon, devil, be silent with thy ser- pentine wisdom and smoke of the bottomless pit. Now in this the devil is wonderful cunning; for lest he should indeed be discovered, he doth set the face hard against the truth, and counteth it such a deadly enemy, that he will not, cannot bear it, but lets fly against it all the hellish words and madness he can; and now he begins first to cry, Avoid, Satan: all which is only to harden him in whom he doth dwell more and more against the truth. Now, he doth also harden souls in delusions by presenting the ugly and base conversations of a company of covetous wretches who do profess themselves to be the ministers of the gospel, but are not. Now, poor creatures being shaking and doubtful what way | to take, seeing the conversation of these men to be wicked, and the doctrine of these deluders covered with a seeming holiness, they presently embrace it, saying, Surely, these men are in the right way; they cry down the priests, whose lives we also see to be profane; they are very strict in their ways; and if such be not good men, who are? But yet that which is most taking is, (through the corruption and pride that is naturally in the heart of man,) these men pro- pose such a way to salvation as is in the compass of a man's own ability, even works of righteous- ness done by him, which is very agreeable to man's nature, which would willingly be saved, but would not be altogether beholden to God for it; and these works not being wrought by the priests or national ministers, but by the other, though in opposition to the righteousness of Christ, the Messias, God-man, poor souls not only suck in these erroneous principles, but are hardened in them against the doctrine of God and his Son Jesus Christ by their ungodly con- versation, and thus dishonour the Son of God. But come, brethren, let us be patient, stablish our hearts, wait but awhile, and I doubt not but you will see that those who dishonour our Jesus shall soon be brought down, both ranters, qua- kers, priests, and people also, that shall continue in opposing him either in doctrine or practice, for our God hath said, "Ah! I will ease me of my adversaries." Now, a few words more to those who do be- lieve in Christ aright, and lay him for their foundation. First, Bless God that you are not carried away with the delusions that are on foot in this gene- ration. Secondly, See that you are labourers after a more experimental knowledge of our Lord Jesus Christ; fly more to his birth, death, blood, resur- rection, ascension, and intercession, and fetch re- freshing for your souls more and more from him without, through the operation of his Spirit within; and though the fruits of the Spirit be excellent, and to be owned where they are found, yet have a care you take not away the glory of the blood of Christ shed on the cross without the gates of Jerusalem, and give it them; which you will do if you do content yourselves and satisfy your consciences with this, that you find the fruits of the Spirit within you, and do not go for peace and consolation of conscience to the blood of Jesus shed on the cross. Therefore learn of the saints, or rather of the Spirit, (Rev. v.,) who teacheth to sing this song, Thou art worthy to take the book, and to open the seals thereof, for thou wast slain, and hast re- deemed us to God by thy blood." 66 And as for you that cannot yet well endure to think you should be justified by the blood of the Son of Mary shed on the cross without the gate, I say to you, "Kiss the Son, lest he be angry, and you perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him,” Ps. ii. 12. LIGHT FOR THEM THAT SIT IN DARKNESS. LIGHT FOR THEM THAT SIT IN DARKNESS; A DISCOURSE OF JESUS CHRIST ; AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION OF SINNERS; OBJECTIONS TO OR, ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH UNDENIABLE DEMON- STRATIONS THAT HE PERFORMED THE SAME. TO THE CONTRARY ANSWERED. GAL. III. 13—“ Christ hath redeemed us from the curse of the law, being made a curse for us." THE AUTHOR TO THE READER. GENTLE READER, Ir was the great care of the Apostle Paul to de- liver his gospel to the churches in its own sim- plicity, 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 com- mixture. 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 them- selves 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 enjoy- ment of saving grace, which enlighteneth their souls and maintaineth their faith 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 be- lieve 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 know- ledge 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 scripture reporteth them to be, nor their sins to be so heinous as the law hath con- cluded; 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 re- ward 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 re- jecteth the true knowledge of the person of the Lord Jesus, and the causes of his doing and suf- 152 DOCTRINAL DISCOURSES. I t fering 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 trans- gression for which is left no offering at all, nor anything to be expected by the person trans- gressing but fearful judgment and fiery indigna- tion, 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 dark- ness 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 for- merly, 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 Je- rusalem, strewed with boughs and branches, and by some there is cried a kind of hosanna to them that are treading these steps to hell. Oh, 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! 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 un- dertakings for the world. Reader, let me beseech thee to hear me pa- tiently; 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 de- pend 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 re- vealed 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. DOCTRINAL DISCOURSES. 153 LIGHT FOR THEM THAT SIT IN DARKNESS. ACTS, XIII. 23 Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus." M 66 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 -Ver. 16, "Men of Israel, and ye that fear God, give audience;" by which having prepared their minds to attend, he proceeds and gives a parti- cular 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, thou canst tell? Prov. xxx. 4; Ezek. xxi. 10. He hath an eternal generation, such as none can declare, nor man, nor angel, (Isa. liii. 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. viii. 26; John, i. 3; Heb. i. 2, 3; Col. i. 17; Gen. i. 26; xi. 7; Isa. vi. 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 you shall see the Son of man ascend up where he was before," John, vi. 62; xvi. 28; xvii. 5. QUEST. 2. 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. xxii. 16. This is indeed the great mystery, the mystery of god- liness. "If David called him Lord, how is he then his Son ?" Luke, ii. 4; Rom. i. 3; 2 Tim. ii. 8; Matt. xxii. 45. From these things we may inquire for the ex- plication of the words, And hence it is that he is said to " be wonder- ful," because he is both God and man in one person. "To us a child is born, to us a Son is given, and the government shall be upon his shoulder, and his name shall be called Wonder- 1. What this Jesus is. 2. What it was for this Jesus to be of the seed ful," Isaiah, ix. 6. Wonderful, indeed! Won- of David. derful God, Wonderful man, Wonderful God-man, 3. What it was for Jesus to be of this man's and so a Wonderful Jesus and Saviour. He also seed according to the promise. hath wonderful love, bore wonderful sorrows 4. And what it was for him to be raised unto for our wonderful sins, and obtained for his a Israel. wonderful salvation. ver. 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 had 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 the 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." These things may give us light into what shall be spoken after. QUEST. 1. What this Jesus is. He is God, and had personal being from be- fore 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 ↓ QUEST. 3. What was it for Jesus to be of this man's seed according to the promise? 1. 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 ful- filled the same to us their children, Acts, xiii. 32, 33. 2. But the word "promise" here doth in special 154 DOCTRINAL DISCOURSES. 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 resur- rection of Christ," &c., Acts, ii. 29, 30. QUEST. 4. 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, (Gen. xxxii.) and it remained with his seed in their generations. 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. ix. 6; Gal. vi. 16; Heb. ii. 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 pro- phets, he means, he sent them such, (Judges, ii. 16, 18; iii. 9, 15; Amos, ii. 11;) and thus he raised up Jesus-that is, "he sent him." "I have not spoken of myself; but the Father which sent me gave me a commandment," John, xii. 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 Samuel, xvi. 13; Acts, xiii. 22. And thus was Jesus Christ raised up. Hence he is called "the horn of salvation,"- ""He hath raised up for us an horn of salvation in the house of his servant David," Luke, ii. 69. 3. To be raised up, intimateth quickening and strengthening, to oppose and overcome all oppo- sition. 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 strength- ened to and in the work of their salvation, to the completing of it. The words thus opened do lay before us these two observations- A First, That in all ages God gave his people a promise, and so ground for a believing remem- brance, that he would one day send them a Saviour. Secondly, That when Jesus was come into the world, then was that promise of God ful- filled. 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 Mes- sias, 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 pro- phets from Samuel, and those that follow after, as many as have spoken have likewise foretold of these days," Luke, ii. 69, 70; Acts, iii. 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- 1. What it is to be a Saviour. 2. How it appears that God in all ages gave his people a promise that he would one day send them a Saviour. 3. That this was ground for a believing re- membrance that a Saviour should one day come. First, What it is to be a Saviour. 1. This word "Saviour" is easy to be under- stood, 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. i. 21. Secondly, 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. (C Thirdly, 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 intend- ment 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 But I pass this now, intending to speak more to the same ques- tion afterwards. Secondly, 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 Messias to be revealed was come. DOCTRINAL DISCOURSES. 155 He promised him under the name of the seed of the woman, after our first father had sinned: "I will put enmity between thee and the woman, and between thy seed and her seed; it shall break thy head, and thou shalt bruise his heel," Gen. iii. 15. 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. iv. 4. 2. 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. xii. 3. Now, saith St. Paul, "To Abraham and his seed was the promise made. He saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ," Gal. iii. 16. 66 3. 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 of their bre- thren like unto thee," Deut. xviii. 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 you hear in all things whatsoever he shall say unto you," Acts, iii. 22. (6 a 4. He promised him to David under the title of son," saying, "I will be to him a Father, and he shall be to me a Son," 2 Sam. vii. 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. i. 5. 5. 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," Isaiah, iv. 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 thou shalt call his name Emma- nuel." This Matthew expounds of Christ, Isa. vii. 14; Matt. i. 22. 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, Isaiah, xi. 1, 2. (6 4. He is promised under the title of a "king"- Behold, a king shall rule in righteousness, and a man shall be for a hiding-place from the wind, and a covert from the tempest; as rivers of waters in a dry place, as the shadow of a great rock in a weary land," Isa. xxxii. 1, 2. "He 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," Isa. xlii. 1-3. shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and smoking flax shall he not quench," Matt. xii. 17, 19, 20. A "" "Be- 6. He was promised to Jeremiah under the name of "the Lord our Righteousness"- hold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper; he shall execute judg- ment in the earth. In his days Judah shall be saved, and Israel shall dwell safely, and this is the name wherewith he shall be called, The Lord our Righteousness," Jer. xxiii. 5, 6. 7. He was promised by the prophet Ezekiel under the name of "David, a shepherd"-" And I will set 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," Ezekiel, xxxiv. 23; John, x. 1-3. 8. He was promised by the prophet Daniel under the name of "Messias, or Christ, the most holy"-" And after threescore and two weeks shall the Messiah be cut off, but not for himself," Dan. ix. 26. 9. He was promised by the prophet Micah under the name of the "ruler of 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, v. 2; Matt. ii. 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," Hag. ii. 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, he shall grow up out of his place, and he shall build the temple of the Lord, and he shall bear the glory," Zech. iii. 8. 12. He was promised by Malachi under the name of "the Lord, and the messenger of the co- venant"—66 Behold, I send my messenger, and he shall prepare the way before thee: 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. iii. 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. 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 divers manners, prophetically, providentially, typically, and all of the Messias, Heb. i. 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. First, He was typed forth sometimes by men. 1. Adam was his type in many things, espe- cially as he was the head and father of the first world. "He was the figure of him that was to come," Rom. v. 14. 2. Moses was his type as mediator, and as builder of the tabernacle, Heb. iii. 2, 3. 3. Aaron was his type as he was high priest, 156 DOCTRINAL DISCOURSES. and so was Melchisedec before him, Heb. v. 4, 5; vii. 1, 21. 4. Samson was his type in the effects of his death; for as Samson gave his life for the deli- verance of Israel from the Philistines, Christ gave his life to deliver us from sin and devils. 5. Joshua was his type in giving the land of Canaan to Israel, as Jesus will give the kingdom of heaven to the elect, Heb. iv. 8. 6. David was his type in many things, espe- cially in his subduing of Israel's enemies, and feeding them; hence he is sometimes called Da- vid their king, and David their shepherd, Ezek. xxxiv. 23, 24. 7. 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." Beasts were his types. To instance some- First, The paschal lamb was his type, Ex. xii., 1. In its spotlessness. Christ was a lamb with- out blemish and without spot, 1 Pet. i. 18, 19. 2. In its being roasted. It was a figure of the cursed death of Christ, (for to be roasted bespake one accursed, Jer. xxix. 22,) Gal. iii. 13. 3. In that it was to be eaten. "He that eateth my flesh and drinketh my blood, (saith Christ,) hath eternal life," John, vi. 57. 4. In that its blood was to be sprinkled upon the doors of their houses, for the destroying an- gel to look on. The blood of Christ is sprinkled upon the elect for the justice of God to look on, Heb. ix. ; 1 Pet. i. 1, 2. 5. 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. Secondly, The red cow was his type, Numb. xix. 2, &c. 1. In that she was to be without blemish. 2. 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. xiii. 12. 4. Her ashes were to be carried into a clean place without the camp; a type of the clean se- pulchre where the body of Jesus was laid, John, xix. 38-41. There were also divers other sacrifices, as bulls, goats, and birds, which were types of him, which I here omit. had in the wilderness; Christ is all the bread that believers have in this life for their souls. Thirdly, Insensible creatures were his types. As, first, The manna in the wilderness, (Ex. xvi. ;) and that, 1. 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, vi. 51. 2. 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, vi. 51. 3. The manna was to be gathered daily; so is Christ to be daily eaten. 4. The manna was all the bread that Israel 5. The manna came not by Moses's law, nei- ther comes Christ by our merits-" Moses gave you not that bread from heaven, but my Father giveth you the true bread from heaven," John, vi. 32. (6 Again; the rock that gave them out water for their thirst was a type of him, (Numb. xx.,) They did all drink of the same spiritual drink, for they drank of that spiritual rock that fol- lowed them, and that rock was Christ," 1 Cor. x. This rock was his type in four things- 1. It gave drink to the people in the wilder- ness when they were come out of Egypt; Christ gives drink to them that forsake the world for him. 2. The rock yielded water by being smitten by Moses' rod; Christ giveth drink, even his blood, by being stricken by Moses' law, Numb. xx. 11; Isa. liii. 3. The water out of this rock was given to the thirsty-"I will give to him that is athirst," saith Christ, "of the fountain of the water of life freely," Rev. xxi. 6. 4. 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 dry places like a river," Ps. cv. 41. Christ also is said by that type to follow us-" They drank of that rock that followed them, and that rock was Christ," 1 Cor. x. 4. Other things might be urged, but these being virtually of the force of the promise, 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 3. In that her flesh was to be burnt; a type of written to beget faith in the same Lord Jesus the grievous death of Christ. Christ. Again, the mount Moriah was his type 1. That mount stood in Jerusalem; Christ also stands in his church. iii. 1. 2. Upon that rock was built the temple, 2 Chron. "And upon this rock," said Christ, "will I build my church, and the gates of hell shall not prevail against it," Matt. xvi. 18. I come now to the third thing-to wit, That these promises were ground for a believing re- membrance that a Saviour should one day come. There is a remembering, and a believing re- membering, or such a remembering that be- getteth and maintaineth faith in the heart. Jacob had a believing remembrance when he said, "I have waited for thy salvation, O Lord," Gen. xlix. 18. And so had David when he cried, "O that the salvation of Israel were come out of Zion," Ps. liii. 6. These, with Simeon and Anna, had not remembrance only, but a believ- ing 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 DOCTRINAL DISCOURSES. 157 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 Sam. xiv. 14; Eph. i. 3; Tit. i. 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. xxxii. 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. xliv. 22. Ho! turn again, hearken; the heart of God is much set upon mercy, from the beginning of the world he resolved and pro- mised, ay, and sware we should have a Saviour. DOCT. 2. I now proceed to the second ob- servation 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.' "1 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, John, vi. 2. "Lord, I believe that thou art the Christ, the Son of God, which should come into the world," John, xi. 27. 3. "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners," 1 Tim. i. 15. For the explaining of this observation I will briefly handle three questions-- 1. How this Jesus is to be distinguished from others of that name. 2. What it was for this Jesus to come into the world. 3. What it was for him to come to be a Sa- viour. QUEST. 1. For the first, the Jesus in the text is distinguished from all others of that name. he 3. He is distinguished by his lineage came of the house and lineage of David, Luke, ii. 4—6. | 1. 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. i. 25. 2. 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, vii. 42; Matt. ii. 4-6. 4. He is distinguished by the time of his birth, to wit, "the time of the prophets prefixed, Gal. iv. 4. در "" 5. 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. xxvi. 71; Mark, xiv. 67; John, xviii. 5. 2. His disciples called him "Jesus of Naza- reth," Matt. xxi. 11; Luke, xxiv. 19; John, i. 45; Acts, ii. 22. 3. The angels called him "Jesus of Nazareth," Mark, xvi. 6. 4. And he calleth himself " Jesus of Nazareth," Acts, xxii. 8. 5. Yea, and he goeth also by the name of Jesus of Nazareth" among the devils, Mark, i. 24; Luke, iv. 34. He was called "Jesus of Nazareth" because he dwelt there with his mother Mary and her hus- band. Nazareth was his city, where he had been brought up, whither for shelter Joseph carried him when he came up out of Egypt with him; in Nazareth was his common abode “until the time that John was cast into prison," (Luke, iv. 16; Matt. ii. 23; iv. 12, 13;) wherefore he might well say, "I am Jesus of Nazareth;" 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 mayst 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.' QUEST. 2. Secondly, What was it for Jesus to come into the world? ANSW. 1. Not his coming in, or by his Spirit in his people; for so he was never out of the world. 2. Neither is it his appearance in his ordinances. 3. Nor that coming of his by which he de- stroyeth Antichrist. 4. Nor his appearing in his dreadful provi- dences or judgments. But by the coming of Jesus, according to the text, we are to understand that, or such a com- ing, whereby he was manifest to be God-man in one person; God in our flesh without us, or dis- tinct 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. 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. i. 16; ii. 1, 2, 4; Luke, i. 35; ii. 11. Now, that this was fulfilled according to the 158 DOCTRINAL DISCOURSES. very word of the text, without any juggle, eva- sion, or cunningly devised fable, consider, 1. He is called the first-born of this woman, "The male child that opened her womb," Luke, ii. 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 at Bethlehem, the days were accomplished that she should be de- livered. And she brought forth her first-born son, and wrapped him in swaddling clothes, and laid him in a manger," Luke, ii. 5—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, ii. 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 Moses, every male that openeth the womb shall be called holy unto the Lord," Luke, ii. 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, ii. 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. ii. 20, 21; Luke, ii. 40, 52. Behold, with what diligence, even to a circum- stance, 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. Secondly, The reality of the manhood of this Lord Jesus is yet further manifest, and that, First, By those natural infirmities that attend human flesh. Secondly, By the names the prophets gave him in the days of the Old Testament and the New. First, By those natural infirmities that attend human flesh. As, 1. At his birth he could not go but as carried by his parents. 2. He was sensible of hunger, Luke, iv. 2. 3. He was sensible of thirst, John, xix. 28. 4. He was sensible of weariness, John, iv. 6. 5. He was nourished by sleep, Mark, iv. 34. 6. He was subject to grief, Mark, iii. 5. 7. He was subject to anger, Mark, iii. 5. 8. He was subject to weep, John, xi. 35; Luke, xix. 41. 9. He had joy as a man, and rejoiced, Matt. xi. 27; Luke, x. 21. These things, I say, Jesus was subject to as a man, as the Son of the Virgin. Secondly, 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. iii. 15; xii. and xxii.; Gal. iii. 16, 17; Rom. i. 4. 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. i. 4; ix. 5; Acts, ii. 30; Rev. xxii. 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 unchange- able priesthood." It is therefore necessary that this man have somewhat also to offer," Matt. xxv. 30, 31; xxvi. 63; Heb. vii. 24; viii. 3; — x. 12. 4. What shall I say? Himself gave undeni- able demonstration of all this when he said he 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, xx. 27; Luke, xxiv. 39. Thus have I shewed 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 fur- ther testimony that we find upon record con- cerning the truth of all this. PARTICULAR TESTIMONIES THAT THIS COMING OF JESUS IS HIS COMING TO SAVE US. 1. Simeon the Just gives testimony of him : "And the IIoly 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, ii. 25-27, 32. : The Testimony of Anna. 2. Anna, a prophetess, one of a great age, "which departed not from the temple, but served God with fasting and prayer night and day. And she coming in at the same instant gave thanks likewise unto the Lord, and spake of him to all that looked for redemption in Jerusalem," Luke, ii. 36-38. The Testimony of John Baptist. 3. John Baptist, as he fulfilled his ministry, he cried concerning this Jesus, "Behold the Lamb of God, that taketh away the sins 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 abiding, DOCTRINAL DISCOURSES. 159 or remaining, the same is he which shall bap- tize with the Holy Ghost. And I saw, and bare record that this is the Son of God," John, i. 29-35. The Testimony of the Star and Wise Men. 4. 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. And 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. 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, i. 26-35. 2. The angel's testimony to the shepherds, as they were feeding their flocks in the fields by night- 66 And, lo, the angel of the Lord came upon them, and the glory of the Lord shined round about them and they were sore afraid. And the angel said unto them, Fear not: for, be- hold, 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, ii. 8-11. 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, good-will towards men," ver. 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. iii. 16, 17. 3. The Father's testimony concerning the transfiguration- M "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, &c. And there appeared Moses and Elias talk- ing with him, and a cloud from heaven over- shadowed them;" at which the three disciples "Then there came a voice began to be afraid. out of the cloud, saying, This is my beloved Son, hear him,” Luke, ix. 28—36. This is that testimony of God which Peter speaks of, saying, "We have not followed cun- ningly-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, i. 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 doth the works." "God also bearing them witness, (that preached salva- tion by Jesus,) both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will," John, xiv. 10; Heb. ii. 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 be- lieve the gospel,” Mark, i. 15. For this he had a threefold proof. 1. The heathens had invaded and taken the land, according to that of Daniel, Dan. ix. 25, 26. 2. The sceptre was departed from Judah, accord- ing to that of Jacob, Gen. xlix. 10, to which also suited that prophecy: "Before the child shall know to refuse the evil and choose the good, the land which thou abhorrest shall be forsaken of both her kings." 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 Cæsar, Pontius Pilate was governor of Judæa; Herod was tetrarch of Galilee; Philip, tetrarch of Iturea; and Lysanias, tetrarch of Abilene; all heathens, and of Tiberius's making. Besides, the kingly race of Judah was at this time become so low by reason of the Roman op- pression, 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 160 DOCTRINAL DISCOURSES. • 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 turtle-doves, or two young pigeons, the one for a burnt-offering, the other for a sin-offering," Levit. xii. 8. Besides, Jesus himself saith, "Foxes have holes, and the birds of the air have nests, but the Son of man hath not whereon 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 all the people were in expectation, and all men mused in their hearts of John, whether he was the Christ or not," Luke, iii. 15. The unbiassed people, observing the face of things, could do no other but look for the Messias. And hence it is 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 you 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 the time?" Matt. xvi. 3; Luke, xii. 56. Secondly, 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, xiv. 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, v. 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 doth 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, xi. 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 them- selves. XV. 8. 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, Levit. Now Jesus, whom they counted most un- clean, 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, ix. 6. Also he spat on the eyes of another, and made him see, Mark, viii. 23-25. Again, he spat, and with his spittle touched the tongue of one that was dumb, and made him speak immediately, Mark, vii. 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 touched the altar of incense should be holy, Exod. xxix. 37. A woman with a bloody issue touched him, and is whole of her plague. 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," Mark, v. 28; Matt. xiv. 35, 36. Thus was he justified before them out of their own law, and had his glory manifest be- fore 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 manifested 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 ob- jected, "Shall Christ come out of Galilee? Art thou also of Galilee ? Search and look, for out of Galilee ariseth no prophet," John, ii. 1, 11; vii. 40-42. But this their stumble might arise either, 1. From the cruelty of Herod; or, 2. From their own not observing and keeping in mind the alarum that God gave them at his birth. 1. It might arise or be occasioned through the cruelty of Herod; "for Jesus was born in Bethle- hem, 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. ii. 1, 13, 16, 19, 20. 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 shewing to Israel. 2. This stumble of theirs might arise from their not observing and keeping in mind the alarum that God gave them of his birth. 1. God began to give them the alarum 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 upon all that dwelt round about them, and all these say- ings were noised abroad throughout all the hill- countries of Judea," Luke, i. 65. 2. Again, what a continuation of this alarum was there also at the birth of Jesus, which was about three months after John Baptist was born? 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 trou- bled; for it was noised by the wise men that DOCTRINAL DISCOURSES. 161 I ! F | "L 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. ii. 15. 2. He turned aside into Cana of Galilee,|46-53. and dwelt in the city of Nazareth, "that it And thus was Jesus Christ a Saviour; he paid might be fulfilled which was spoken by the pro- a full price to Divine justice for sinners, even his phets, he shall be called a Nazarene," Matt. own precious blood: " Forasmuch as you know ii. 23. 3. That saying also was to be fulfilled, that you were not redeemed from your vain con- "The land of Zabulon, and the land of Neph-versation, received by tradition from your fathers, thalim, by the way of the sea, beyond Jordan, with corruptible things, as silver and gold, but Galilee of the Gentiles; the people that sat in with the precious blood of Christ," 1 Peter, i. darkness saw a great light, and to them that sat 18, 19. in the region and shadow of death light is sprung up," Matt. iv. 14—16. 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 vic- tory; for there is not only justice to satisfy, but death, devil, hell, and the grave, to conquer ; therefore hath he also by himself gotten victory over these. 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 Scriptures 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 Beth- lehem, lest he appear to your amazement and de- struction from Egypt, or in the land of Zabulon. But thus much to the second question-to wit, What it was for Jesus to come into the world. I come now to the third question. QUEST. 3. What was it for him to come to be a Saviour? by virtue of respect and command from God to obtain, by conquest and redemption, the cap- tives or persons grieved: "God sent his Son to be the Saviour of the world,” John, iv. 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. For the further handling of this question I must shew, 1. What it is to be a saviour. 2. What it is to come to be a saviour. 3. 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 sa- viour supposeth some in misery, and himself one that is to deliver them. 2. A saviour is either such an one ministerially or meritoriously. 46 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 hand 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 oftheir enemies," Neh. ix. 27. Thus was Jesus Christ a Saviour; he was engaged Thus those under the law were redeemed by the money called the redemption-money: " And Moses gave the money of those that were re- deemed unto Aaron and to his sons," Num. iii. 1. He hath abolished death, 2 Timothy, i. 10. 2. He hath destroyed the devil, Heb. ii. 14, 15. 3. He hath been the destruction of the grave, Hos. xiii. 14. 4. He hath gotten the keys of hell, Rev. i. 17—19. And this, I say, he did by himself, at his own proper cost and charge, when he triumphed over them upon his cross, Col. ii. 14, 15. Secondly, What it is to come to be a saviour. 1. To come to be one, supposeth one ordained and fore-prepared for that work, Heb. x.; " Then said he, Lo, I come, a body hast thou prepared 19 me.' 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 bind up the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, and to set at liberty them that are bruised," Luke, iv. 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, that should come into the world.” "This Jesus whom I preach unto you is Christ." "He testified to the Jews, that Jesus was Christ, and he confounded the Jews which dwelt at Damascus, proving by the Scriptures that this is the very Christ," John, xi. 27; Acts, ix. 22; xvii. 3; xviii. 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 reso- lution 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 plague; O grave, I will be thy destruc- tion; repentance shall be hid from mine eyes, Hosea, xiii. 14. And as he resolved, so he hath done. L ** 162 DOCTRINAL DISCOURSES. 1. He hath purged our sins, Hebrews, i. 2, 3. 2. He hath perfected for ever, by one offering, them that are sanctified. Ileb. x. 14. 3. He hath obtained eternal redemption for them, Heb. ix. 12. See further, 2 Tim. i. 10; Heb. ix. 26; Col. ii. 15; Heb. vi. 18-20. For the first. That he took our flesh for this Thirdly, I come now to the third question-reason-that he might be a Saviour: "For what What is it for Jesus to come to be a Saviour? the law could not do, in that it was weak through the flesh, God sending his own Son in the like- ness of sinful flesh, and for sin, condemned sin in the flesh," Rom. viii. 3, 4. ANSW. 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 re- deem 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. 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 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, iii. 16; Rom. v. 8. 3. It is the greatest discovery of the conde- scension of Christ that ever the world had. 1. That "he should not come to be ministered unto, but to minister, and to give his life a ran- som for many," Matt. xx. 28. 2. That "he should be manifest for this purpose, that he might destroy the works of the devil," 1 John, iii. 8. 3. That "he should come that we might have life, and that we might have it more abun- dantly," John, x. 10. 4. That "the Son of God should come to seek and to save that which was lost," Luke, xix. 10. 5. That "he should not come to judge the world, but to save the world," John, xii. 47. 6. That" Christ Jesus should come into the world to save sinners, of whom I am chief," 1 Tim. i. 15. 7. That he should love us, and wash us from our sins in his own blood," Rev. i. 5. What amazing condescension and humility is this! Phil. ii. 6-9. HIMSELF HOW JESUS CHRIST ADDRESSED THE WORK OF OUR REDEMPTION. K ΤΟ I come, then, in the next place, to shew you how Jesus Christ addressed himself to the work of man's redemption. 1. That he took our flesh for this reason—that he might be a Saviour. 2. How he took the flesh, that he might be our Saviour. 3. That it was necessary that he should take our flesh, if indeed he will be our Saviour. 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, sins. 1. He took upon him our flesh. 2. He was made under the law. 3. He took upon him our 4. He bore the curse due to our sins. First, He took upon him our flesh. I shewed you before that he came in our flesh, and now I must show you the reason of it-namely, be- cause that was the way to address himself to the work of our redemption. "" Wherefore, when the apostle treated of the incarnation of Christ, he addeth withal the rea- son-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. overcome. 66 The reason, therefore, why he took flesh is, be- cause he would be our Saviour. Forasmuch, then, as the children are partakers of flesh and blood, he also 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 the fear of death were all their lifetime subject to bondage," Hebrews, ii. 14, 15. In these words it is asserted that he took our flesh for certain reasons. 1. Because the children, the heirs of heaven, Forasmuch, are partakers of flesh and blood. then, as the children are partakers of flesh and blood, he also himself took part of the same." IIad 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." This, therefore, was another reason, that he might destroy the devil. The devil had bent himself against the chil- dren; he is their adversary, and goeth forth to make war with them- make war with them-" The devil your adver- sary and he went to make war with the remnant of her seed," 1 Peter, v. 8; Rev. xii. Now the children could not destroy him, because he had already cast them into sin, defiled their nature, There- and laid them under the wrath of God. fore 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'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. "That he might destroy him that had the power of death, that is, the devil, and deliver ! DOCTRINAL DISCOURSES. 163 1 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 the fear of death were all their lifetime subject to bondage.' "" He took flesh, therefore, because the children had it; and that he might die for the children and deliver them 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 who are to live by faith are not yet come to the inheritance. "It behoved him therefore 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. ii. 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 king- dom 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 behoved 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 slain the enmity by his flesh. And you who were sometimes aliens and enemies in your minds by wicked works, yet now hath he reconciled in the body of his flesh, through death, to present you holy and un- blameable in his sight," Eph. ii. 15, 16; Col. i. 21, 22. HOW HE TOOK FLESH. 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 com- mon 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," Genesis, ii. 7; iii. 19. 2. He took not our flesh as we do, by carnal ge- neration. Joseph knew not his wife, neither did Mary know any man, till she had brought forth her first-born son, Matthew, i, 25; Luke, i. 34. 3. He took flesh, then, by the immediate work- ing and overshadowing of the Holy Ghost. And hence it is said expressly, "She was found with child of the Holy Ghost"-Matt. i. 18, " Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, be- fore they came together, she was found with child of the Holy Ghost." 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 bis doubt, and said, "Jo- seph, the 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. i. 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 thy womb, and bring forth a son, and shalt call his name Jesus," (Luke, i. 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 Abra- ham, the seed of David; their seed according to the flesh, Gen. xii.; xiii. 15; xxii.; Luke, i. 32 ; ii. 7; Rom. i. 3; ix. 5; Gal. iii. 16; iv. 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 chil- dren are conceived in, and polluted with, sin, Psa. li. And the least pollution, either of flesh or spirit, had utterly disabled him for the work, which to do he came down from heaven. There- fore," such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens," Heb. vii. 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, ii. 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 mys- tery. "Great is the mystery of godliness, God was manifested in the flesh." The conclusion is, that Jesus Christ took our flesh that he might be a 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. I come now to the third thing-namely, that it was necessary that he should take our flesh if he will be our Saviour. 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, xxxiv. 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. L 2 164 DOCTRINAL DISCOURSES. "He took not hold of angels, but took on him the seed of Abraham." 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. v. 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. vii. 4; Eph. i. 4, 10; Col. ii. 12, 13; iii. 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. Secondly, 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, xxiv. 26; Acts, xvii. 3. "The prophets testified before- hand the sufferings of Christ, and the glory that should follow," 1 Pet. i. 11. Yea, they did it 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 offered under the law- the blood of bulls, and the blood of lambs, the blood of rams, and the blood of calves, and the blood of goats and birds. These bloody sacri- fices, 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 con- science, then comes Jesus Christ to offer his sin- less body and soul for the sin of the people: "For it is not possible that the blood of bulls and goats should take away sin. Wherefore, when he cometh into the world, he saith, Sacrifices and offerings 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 thy book it is written of me, to do thy good will." Since burnt-offerings can- not 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 sanc- tified, through the offering up of the body of Jesus Christ once for all," Heb. x. 8-10. 66 Thirdly, 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 en- joy 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 in-dwelling 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 "Emmanuel, 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: 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. xxi. 3. Here God beginneth to discover his glory, and to be desirable to the sons of "The 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. v. And "I am the way," saith Christ, "no man cometh to the Father but by me," John, xiv. 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. x. 19, 20. 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, in- habit 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 sal- vation. THAT CHRIST WAS MADE UNDER THE LAW. 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. iv. 4. Of right, being found in flesh, he must needs be under the law, for that there is not any crea- ture above or without law to God, (but this is not to the point in hand,) Christ was not there- fore 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 DOCTRINAL DISCOURSES. 165 He was made under the law to "redeem," to redeem them that were under the law. Wherefore, here is a design, a heavenly contrivance and device on foot Christ is made-that is, by design-sub- jected 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. 19 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 visit his brethren, and to save them from the hand of Goliath, he was to look how his bre- thren fared, and to take their pledge, (1 Sam. xvii. 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. Ile 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 adop- tion; no redemption, because the sentence of death had already passed upon all; no sons by adoption, because that is the effect of redemp- tion. 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 com- mon 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 re- quired 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, for 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. X. 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 an- swer 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 god- head 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 per- sonality lying in the Godhead, which gave value and worth to all things done for us by the man- hood, the obedience takes denomination from thence, "to be the obedience of God." The Son's righteousness, the Son's blood; the righte- ousness of God, the blood of God, Heb. v. 8, 9; Phil. iii. 7, 8; Acts, xx. 28; 1 John, iii. 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 jus- tice 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 righte- ousness of God; and since it was not done for himself, but for us, (as he saith in the text, to re- deem,) the righteousness by which we are set free from the law is none other but the righteous- ness 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. 1. 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. 2. 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 men. This daysman can lay his hand upon us both, and bring God and man together in peace, John, ix. 33. QUEST.-But some may say, What need of the righteousness of one that is naturally God? 166 DOCTRINAL DISCOURSES. 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 se- cured himself (from the wages of sin), and pos- terity so long as they were in him. But had 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 righte- ousness 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, 1. 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. 2. A perfect knowledge and judgment, lest sin come in by ignorance. 3. An everlasting un- weariedness in all, lest sin and continual tempta- tions tire the soul, and cause it to fail before the whole be done. For the accomplishing 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 punish- ment due to sins that are past, and only demand good works now, according to the tenour 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 are under the law." CHRIST TOOK UPON HIM OUR SINS. 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 be sin, but that God made him to be sin—“ He hath made him to be sin for us," 1 Cor. v. 21. This therefore sheweth us how effectually Christ Jesus undertook the work of our redemp- tion-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. vi. 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 can- 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 laid upon him the iniquities of us all," Isa. liii. not. 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 cap- tives might be redeemed, and made the righte- ousness 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 wis- dom 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 recon- ciled to God by faith in his blood are quit, dis- charged, 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 72 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 "He hath made him to committer of them all. be sin," not only as a sinner, but as sin itself. He was as the sin of the world that day he stood be- fore 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 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 so- phistry we set Paul and Isaiah, the one telling us still, the Lord laid on him the iniquities of us all;" and the other, that "God made him to be sin for us. "" But these men, as I suppose, think it enough DOCTRINAL DISCOURSES. 167 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 rea- son, as a silly sheep or goat, who also died for sin, but so as in name, in show, and shadow only. They felt not the proper weight, guilt, and judg- ment of God for sin. But thou, sinner, who art so in thine own eyes, and who feelest guilt iu 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, That he bare our sin; when, indeed, 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 ima- ginary head. No scripture, nor reason, nor sense, understandeth or feeleth sin when charged without its guilt and burden. ▾ 1 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 un- avoidably 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 deliver- ance 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 sophis- tical 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 Pet. i.,) 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 suffer- ings. 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, iii.) 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. viii. 3. "He bare our sins in his own body on the tree," 1 Pet. ii. 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 chastisements of our peace were upon him, and by his stripes we are healed," Isa. liii. 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 trans- gression of God's people he was stricken; that when the Lord made him to be sin, he made him to be sin for us. HE WAS MADE A CURSE FOR US. Fourthly, 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." 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 there- fore 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 168 DOCTRINAL DISCOURSES. 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 com- prised- 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 impu- tation 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 stand- eth in three things- J 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," Isaiah, liii. 10; Heb. x. 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 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- 1. Such sorrows as brutes are subject to. 2. Such sorrows as persons are subject to that stand in sin before God. 3. Such sorrows as those undergo who are swallowed up of the curse and wrath of God for ever. Now so much of all kind of sorrows as the imputation of our sin could justly bring from the hand of Divine justice, so much of it he had. 1. He had death. 2. He had the sting of death, which is sin. 3. He was forsaken of God; but could not by any means have those sorrows which they have that are everlastingly swal- lowed up of them. "It was not possible that he should be holden of it," Acts, ü. 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, hell- ish 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 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 ob- serve it, all this, as I said before, was the handi- work 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 offer- ing of sin, Isaiah, liii. Not 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 usward were our iniqui- ties laid upon him, and he in our stead 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. iii. 13-15. FURTHER DEMONSTRATION OF THIS TRUTH. Before I pass this truth, I will present thee, courteous reader, with two or three demonstra- tions for its further confirmation- First, That Christ did bear our sin and curse is clear, because he died, and that without a Me- diator. | He died-" Death is the wages of sin," Rom. vi. 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, xiii. 28. He did no evil, guile was not found in his mouth, yet he received the wages of sin. Sin, therefore, though not of his own, was found upon him, and laid to his charge, because he died, 1 Cor. xv. 1 1-3; Gal. i. 4. Christ died for our sins, Christ gave himself for our sins, 1 Peter, ii. 22. He, then, that will conclude that Christ did not bear our sin, chargeth God foolishly, for de- livering 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. do. ANSW.-But all that die without a Mediator 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 righteous- ness sustained him," Isaiah, lxiii. 5; lix. 16. Christ then died, or endured the wages of sin, and that without an intercessor, without one between God and he; he grappled immediately with the eternal justice of God, who inflicted on him death, the wages of siu; 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. DOCTRINAL DISCOURSES. 169 Secondly, 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 ap- prehensions of approaching death as was this Lord Jesus Christ; amazement beyond measure, sor- row 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. xxvi. 38; Mark, xiv. 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, iii. 34. 2. He had all grace per- fect in him, John, i. 16. 3. Never any had so much of his Father's love as himself, Prov. viii. 23, 30. 4. Never none so harmless and without sin as he, and consequently never man had so good a conscience as he, Heb. vii. 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 as- signed 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, Job, iii. 22; yea, as that which will be a means of our present relief and help, 1 Cor. iii. 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 of blood falling down to the ground," Luke, xxii. 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, doubt- less he would have borne it lightly, and so he did as he died, bearing witness to the truth, " He en- dured the cross, and despised the shame," Heb. xii. 1, 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. Sa magagalin 66 Now, to feign that these sorrows and this blood 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. viii. Death, con- sidered simply, as it is a deprivation of natural life, could not have these effects in a person, per- sonally 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 con- trary to his doctrine, and did not become the dignity of his person; it was sin, sin, sin, and the curse due to sin. Thirdly, It is evident that Christ did bear and die the cursed death for sin; from the carriage and dispensation of God towards him. First, 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, (Isa. liii.,) 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." These things could not be, had he only con- sidered him in his own personal standing, (where was the righteous forsaken ?) Without the con- sideration 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 with- drawing, chastising, bruising, and afflicting dis- pleasure of God, he is all that time under sin, under our sins, and therefore thus accursed of God, his God. Secondly, 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," Romans, viii. 32. | 1. He delivered him into the hands of men, Mark, ix. 31. 2. He was delivered into the hands of sinners, Luke, xxiv. 7. 3. He was de- livered unto death, Rom. iv. 25. 4. Yea, so de- livered 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 may men do what they will with him, he was delivered to their will. 1. Judas may sell him. 2. Peter may deny him. 3. All his disciples forsake him. 4. 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, 170 DOCTRINAL DISCOURSES. his beard is twitched from his cheeks; now they buffet him and scornfully bow the knee before him ; 66 yea, his visage is so marred more than any man's, and his form more than the sons of men," Isa. lii. 13–15. Now, he is sent to the governor, defaced with blows and blood, who delivereth him into the hands 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 is he 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 after- noon. 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. Read Matt. xxvi. 27; Mark, xiv. 15; Luke, xxii. 23; John, xviii. 19. And for all this there is no cause assigned from God, but sin-" He was wounded for our trans- gressions, he was bruised for our iniquities, and the chastisement of our peace was upon him, and by his stripes we are healed." The sum then is, that Jesus Christ the Lord, by taking part of our flesh, became a public per- son, not doing nor 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 un- derwent. I come now to some objections. OBJECT. 1. 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 judg- ment can belong to the Lord. ANSW. 1. That Christ was not a sinner per- sonally, 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. 2. 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," Isaiah, liii. ; 1 Pet. ii. 22. 3. 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 Pet. iii. 18. 4. 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. OBJECT. 2. 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. ANSW.-Many things might be said in answer to this objection; but briefly- 1. What God chargeth upon the soul for sin is one thing, and what followeth upon that charge is another. 2. A difference in the person suffer- ing may make a difference in the consequences that follow upon the charge. Let us then consider of both these things. 1. The charge is sin-God charged him with our sins. our sins. 2. The person then stands guilty be- fore the judgment of God. The consequences are- 1. The person charged sustains, or suffereth, the wrath of God. 2. This wrath of God is ex- pressed 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, im- mediately 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 fa- vour, and under the sense of his displeasure, must needs flow from the premises. 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, ii. 27. 2. The everlastingness of the punishment, therefore, not 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." DOCTRINAL DISCOURSES. 171 The difference, then, of the persons suffering may make a difference, though not in the nature of the punishment, yet in the duration and con- sequences of it. ì. Christ under the sentence was, as to his own personal acts only, altogether innocent; the damned only altogether sinners. 2. Christ had in him even then the utmost per- fection of all graces and virtues; but the damned, the perfection of sin and vileness. 3. Christ's humanity had still union with his Godhead; the damned, union only with sin. 4. 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. 1. While they despair, Christ hopes. 2. While they blaspheme, Christ submits. 3. While they rage, Christ justifies God. 4. While they sink under the burden of sin and wrath, Christ reco- vereth 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. OBJECT. 3. 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 augels," Matt. xxv. ANSW. This objection is partly answered already in the answer to that foregoing. But further, 1. 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. v. 25; Luke, xii. 58, 59. 2. So, then, the everlastingness of the punish- ment 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. 3. The reason, then, why fallen angels and damned souls have an everlastingness of punish- ment allotted to them is, because, by what they suffer, they cannot satisfy the justice of God. 4. The conclusion then is, though the rebukes of God for sin by death, and punishment after, be the rebukes of eternal vengeance, yet the eter- nity of that punishment is for want of merit. Could the damned merit their own deliverance, justice would let them go. 5. 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. moved 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 dark- ness! to make that an argument that his suffer- ings wanted merit, which to God himself is suffi- cient proof that he hath purged our sins for ever. "For this man, after he had offered up one sacrifice for sins, for ever sat down on the right hand of God," Heb. x. 12. OBJECT. 4. But the scripture saith, Christ is our example, and that is in his very death, 1 Pet. ii. 21. ANSW.-Christ in his sufferings and death is both sacrifice and example. 1. A sacrifice. Christ our passover is sacri- fice 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 ever- lasting righteousness, 1 Cor. v. 8; Ephes. v. 1, 2; Dan. ix. 2. 2. He was also in his sufferings exemplary, and that in several particulars. 1. In his meek deportment while he was apprehended, Isa. liii. 7. 2. In doing them good that sought his life, Luke, xxii. 50, 51. 3. In his 3. In his praying for his enemies when they were in their outrage, Luke, xxiii. 34. 4. "When he was reviled, he reviled not again; when he suffered, he threat- ened not; but committed himself to him that judgeth righteously," 1 Pet. ii. 23. In these respects, I say, he was exemplary, and brought honour to his profession by his good behaviour; and oh, how beautiful would Christianity be in the eyes of men if the dis- ciples of our Lord would more imitate him therein ! | 6. His rising, therefore, from the dead the third day doth nothing invalidate his sufferings, but rather sheweth 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? 7. If men will not believe that Christ hath re- 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 suf- fered 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 or- dained that "those things which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled,” Acts, iii. 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 172 DOCTRINAL DISCOURSES. in which he was to be made a sacrifice for our sin, John, xiii.; xvii. 1, 2; xviii. 1, 2. 2. Not at their time; but, contrary to all ex- pectation, when the due time was come, he bowed his head and gave up the Ghost, John, xix. 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 demon- strated him to be the Son of God, Mark, xv. 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 to the Lord, let him offer a male with- out blemish, he shall offer it of his own volun- tary will, at the door of the tabernacle of the congregation before the Lord," Lev. i. 3. 2. He must offer it at the season. "Thou shalt keep this ordinance (the passover) in his season," Exod. xiii. 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 sacri- fices,) the passover was also a type of him, (Heb. x. 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. v. 8, 9. 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 be- tween his sufferings as our example and his suf- fering for our sins. And know, that as he suf- fered 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 suf fered (as being by God reputed wicked) the punishment that was due to sin, even the dread- ful 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 righteous- ness' sake from men, for our sins from the hand of God. And, as I said before, had he only suf- fered 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. "} OBJECT.-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 ? ANSW. 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 these that are truly desirous of salvation, being overburdened with the guilt of sin. Perhaps the word "satis- faction" will hardly be found in the Bible; and where is it said in so many words, “God is dis- satisfied 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 shew that he was dissatisfied with sin ? That God is also satisfied, yea, more than satis- fied, by Christ's sufferings for our sins is appa- rent; for granting that he died for them as these scriptures declare, Isa. xlix. 4-6; liii.; 1 Cor. v. 8; xv. 1—4; Gal. i. 4; iii. 13; 2 Cor. v. 21; 1 Peter, ii. 24; iii. 18; 1 John, ii. 2; iii. 16; iv. 14; Rev. i. 5; v. 9. S 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. v. 2. 66 2. 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, for- giving one another, even as God for Christ's sake hath forgiven you," Eph. iv. 32. 3. It is apparent that God is satisfied with Christ's blood for our sins, because he hath de- clared that he can justify those that believe in, or rely upon, that blood for life, in a way of justice and righteousness. and righteousness. "Being justified freely by his grace, through the redemption that is in Jesus Christ whom God hath set forth to be a propi- tiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to de- clare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus," Rom. iii. 24—26. Now, I say, to object against such plain testi- monies, what is it but- 1. To deny that Christ died for sin; or to conclude, 2. That having so done, he is still in the grave; or, 3. That there is no such thing as sin; or, 4. No such thing as ravening justice in God against it; or, 5. That we must die ourselves for our sins; or, 6. That sin may be pardoned without a satisfaction; or, 7. That every man may merit his own salvation. But without shedding of blood there is no remission," Heb. ix. 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 DOCTRINAL DISCOURSES. 173 short and scanty a word to express the blessed- ness 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 de- served. Suppose I owe to this man ten thousand talents, and another should pay him every far- thing, 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 to God and his Father, and we shall reign with him for ever and ever," Rev. i. 5, 6; xxii. 5. But take a few more scriptures for the proof of the doctrine afore-asserted. First, We have redemption through his blood," Col. i. 14. 1. Redemption from sin, Ephes. i. 7. 2. Re- demption from death, Heb. ii. 14, 15; Hosea, xiii. 14. 3. Redemption from Satan, Heb. ii. 15. 4. Redemption from the world, Gal. i. 4. 5. Re- demption to God, Rev. v. 9. 6. Eternal redemp- tion-" Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemp- tion for us," Heb. ix. 12. Secondly, 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. i. 5. 2. His blood washeth also our per- formances-" Our robes are washed, and made white in the blood of the Lamb," Rev. vii. 14. Thirdly, 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. i. 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. ix. 14. Fourthly, We are said to be made nigh to God by his blood. "But now in Christ Jesus, ye who sometimes were afar off, are made nigh by the blood of Christ," Ephes. ii. 13. Fifthly, Peace is said to be made by his blood. 1. Peace with God, Col. i. 20. 2. Peace of conscience, Heb. x. 19—23. 3. Peace one with another, Eph. ii. 14. Sixthly, We are said to be justified by his blood. "Much more being now justified by his blood, we shall be saved from wrath through him," Rom. v. 9. Justified—that is, acquitted— 1. Acquitted before God, Ephes. v. 25, 26. 2. Acquitted before angels, Matt. xxviii. 5. 3. Acquitted by the law, Romans, iii. 21-23. 4. Acquitted in the court of conscience, Heb. ix. 14. Seventhly, We are said to be saved by his blood, Rom. v. 8, 9. Eighthly, We are said to be reconciled by his blood, Col. i. 20-22. Ninthly, We are said to be sanctified by his blood, Heb. xiii. 12. Tenthly, We are said to be admitted into the holiest by his blood, Heb. x. 19. Eleventhly, We are said to have eternal re- demption by his blood, Heb. ix. 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. v. 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 satis- faction 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 ob- tained eternal redemption for them. ▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬ THE FIRST DEMONSTRATION. 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, iii. 15; xiii. 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 acquit 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, 1 Peter, ii. 24,) he had left him there as he left him upon the tree; yea, he had as surely rotted in the grave as ever he died on the tree. 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, ii. 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. xv. 1-3; Gal. i. 4. These sins brought him to death; but when God that had made him a curse for us looked upon him into the grave, he found him there without 174 DOCTRINAL DISCOURSES. 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. 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 "Be-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. i. 4. It saith not, by his resur- rection, though that be true; but by the resur- rection, 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. 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? QUEST.-But what did he do with our sins, for he had them upon his back? ANSW. It is said he took them away: hold the Lamb of God, that taketh away the sins of the world." It is said he put them away: It is said he put them away: "Now once in the end of the world hath he ap- peared to put away sin by the sacrifice of him- self," (John, i. 29; Heb. ix. 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 síns hid and covered-" Blessed is the man whose transgressions are forgiven, and whose sin is covered," (Rom. iv. 7 ;) covered with the righteousness of Christ. "I spread my skirt over thee, and covered thy nakedness," thy sins, Ezek. xvi. 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 16th 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's death, the other of his merit. Now this living goat, he carried away the sins of the people into the land of for- getfulness. “And Aaron shall lay both his hands upon the head of the live goat, and con- fess 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 in- habited," Lev. xvi. Thus did Jesus Christ bear away by the merit of his death the sins and ini- quities 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 immedi- ately 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. iv. 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 shew us how well pleased God was with his death. 1. It must be solemnized with the company, attendance, and testimony of angels, Matthew, xxviii. 1—7; Luke, xxiv. 3—7 ; John, xx. 11, 12. 2. At, or just upon, his resurrection, the graves where many of the saints for whom he died lay asleep, did open, and they followed the Lord in full triumph over death. "The graves were opened, and many bodies of saints which slept arose, and came out of their graves after his re- surrection, and went into the holy city, and ap- peared unto many," Matthew, xxvii. 52. These 3. When he was risen from the dead, God, to confirm his disciples in the faith of the redemp- tion that Christ had obtained by his blood, brings him to the church, presents him to them alive, shews him openly, sometimes to two or three, sometimes to eleven or twelve, and once to above five hundred brethren at once, Acts, i. 3; x. 40; Luke, xxiv. 13-16; John, xx. 19; xxi. 1—3, &c.; 1 Cor. xv. 3-8. 4. At his resurrection, God gives him the keys of hell and of death, Rev. i. 16, 17. Hell and "The death are the effects and fruits of sin. 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? Oh! 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. 5. 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 posses- sion. 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 resur- rection-" Thou art my Son, this day have I begotten thee." I have begotten thee-that is, saith Paul, from the dead. 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 ap- peased my justice; I can now in justice, for thy sake, forgive poor mortals their sin. Ask them DOCTRINAL DISCOURSES. 175 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 sin- ners, and obtained eternal redemption for them- namely, his being raised again from the dead. THE SECOND DEMONSTRATION. Secondly, A second thing that demonstrateth this truth is, that he ascended and was received up into heaven. "So after the Lord had spoken to them, he was received up into heaven," Mark, xvi. 19. This demonstration consisteth of two parts- 1. Of his ascending. 2. Of his being received. First, For his ascending-" He is ascended on He is ascended on high," Eph. iv. 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. ix. 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 accom- panied with angels, Acts, i. 10, 11. 2. He ascendeth with a shout and with the sound of a trumpet, with "Sing praises, sing praises, sing praises," Ps. xlvii. 5, 6. 3. The enemies of man's salvation are now tied to his chariot wheels-" When he ascended "When he ascended on high, he led captivity captive," Eph. iv.-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. v. And David also foresaw when he said, "Thou hast ascended on high, thou hast led captivity captive," Ps. lxviii. 18. 4. The apostles must be the beholders of his going up, and must see the cloud receive him out of their sight, Acts, i. 11, 12. The consideration of these things strongly en- forceth 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 ascen- sion, 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 resurrec- tion, who were the very price of his blood; this does greatly demonstrate that Jesus Christ by what he hath done hath paid a full price to God for the souls of sinners, and obtained eternal re- demption for them; he had not else rode thus in triumph to heaven. Secondly, 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, Exod. xix. 10, 11; Heb. ix. 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 goats should take away sin. Wherefore when he cometh into the world, he saith, Sacrifices and offerings thou wouldst 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 vo- lume of the book it is written of me,) to do thy will, O God," Heb. x. 4-6. Christ, therefore, in his entering into heaven did it, as high priest of the church of God; there- fore neither did he go in without blood. "Where- fore, 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 bulls and goats, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us," Heb. ix. 12—14. He entered in, having obtained, or because he obtained, eternal redemption for us. But to pass that: Consider ye now also those glorious circum- stances that accompany his approach to the gates of the everlasting habitation. 1. The everlasting gates are set, yea, bid stand open- "Be ye open, ye everlasting doors, and the King of glory shall come in," Ps. xxiv. 7, 9. 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." 2. 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 appa- rent that he entered thither by virtue of his in- finite righteousness, which he accomplished for us upon the earth. 3. At his reception he received glory, and that also for our encouragement-" God raised him up, and gave him glory, that our faith and hope might be in him," 1 Pet. i. 19—21. He gave him glory, as a testimony that his undertaking the work of our redemption was accepted of him. First, He gave glory. First, 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. x. 12, 13. This glory is the highest; it is above all kings, princes, and po- tentates in this world; it is above all angels, 176 DOCTRINAL DISCOURSES. 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 Pet. iii. 32. Secondly, 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 on 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. ii. This name is said, in another place, to be a name above every name that is named, "not only in this world, but in that also which is to come," Eph. i. 21. | But should Jesus have been such a name, since he undertook for sinners, had this under- taker failed in his work, if his work had not been accepted with God, even the work of our re- demption 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 an- gels 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, 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 works' 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 the name through which they obtain forgiveness of sins, and anything--" If you ask anything in my name, I will do it," John, xiv. 3. This is the name through which our spi- ritual services and sacrifices are accepted, and by which an answer of peace is returned into our bosoms, 1 Pet. ii. 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 Holy Ghost calls Jesus accursed," or accounteth him still dead, and his blood ineffectual to save the world. Thirdly, He hath also given him the glory of office. Heb. xii. 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 shed- ding 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 sheds 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. vi. 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, xiv. 2. This is that mentioned in the 47th 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 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. ix. 16, 17. So that every word of God which he hath by Christ given to us for our everlasting consolation, is dipt 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 no 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 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, "which speaks better things than the blood of Abel," DOCTRINAL DISCOURSES. 177 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. ix. 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 sacrifice 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. ix. 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 is laid upon his shoulders; the Lord God hath given him the throne of his father David. Hence it is that he saith, "All power is given me in heaven and 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 demon- stration 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. "When he had by himself purged our sins, he sat down on the right hand of the majesty in the heavens," Rev. v. "When he had offered up one sacrifice for sins for ever, he sat down on the right hand of God," Heb. iv. 10. Now, put all these together-to wit, his resur. rection from the dead, his ascension, and his 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 full price to God for sinners, and obtained eternal redemption for them. THE THIRD DEMONSTRATION. 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 are all 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 that which now see and hear," Acts, ii. 32, 33. | ye 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. Secondly, and then 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 which 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, from henceforth and for ever,' Isa. lix. 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," Exod. xxx. 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 thereof 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 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, vii. 39; xiv. 26; xv. 26; xvi. 7; Acts, i. 4, 5; ii. 16, 17; Joel, ii. 28; Rom. i. 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 M 178 DOCTRINAL DISCOURSES. 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 them- selves, both master and scholar, were (in appear- ance the most considerable) mean; 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, xvi. 20; Heb. ii. 4. 3. As the giving of the Holy Ghost was neces- sary thus, so was it necessary also to strengthen them that were entrusted with his gospel, 1. To preach it effectually. 2. To stand to it boldly. 3. And to justify it to be the doctrine of Messias incontrollably. 1. To preach it effectually, in demonstration of the Spirit. 2. To stand to it boldly-" Then Peter, filled with the Holy Ghost, said." "And they saw the boldness of Peter and John," 1 Cor. ii. 4; 2 Cor. vi. 4-6; John, xvi. 8, 9; Acts, viii. 13. 3. To justify the doctrine incontrollably-"I will give you a mouth and wisdom which all your adversaries shall not be able to resist or gainsay," Luke, xxi. 15. "And they were not able to resist the wisdom and spirit by which he spake," Acts, vi. 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? 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 pre- pared 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. iv. 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. i. 13, 14. 3. By this Holy Spirit we are made to believe, Rom. xv. 13. 4. By this Holy Spirit we are helped to pray and call God Father. 5. By this Holy Spirit we are helped to under- stand 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 re- demption 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 which I will give is my flesh, which I will give for the life of the world," John, vi. 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, v. 8; Eph. v. 26; Romans, viii. 16; Psa. cxix. 9. 3. Because, as by the Spirit, so we are sanctified by faith in the blood of Jesus, Heb. xiii. 12. 4. Because when most full of the Spirit, and when that doth work most mightily in us, we are then most in the be- lief and admiring apprehensions of our deliver- ance from death by the blood of Jesus, Rev. v. 9; XV. 5. The Holy Ghost breatheth no- where 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 Pet. i. 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 ob- tained eternal redemption for them." THE FOURTH DEMONSTRATION. 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 kind 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 "And conquering and to conquer, Rev. vi. 2. I," saith he, "if I be lifted up from the earth, will But draw all men unto me," John, xii. 32. 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, so must DOCTRINAL DISCOURSES. 179 the Son of man be lifted up, that whosoever be- lieveth in him might not perish, but have ever- las:ing life," John, iii. 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. v. 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. ii. 2, 3. 64 1. The doctrine of forgiveness of sin con- quered his very murderers; they could not with- stand 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 him whom they have pierced, and mourn for him, as one mourneth for his only son, and they shall be in bitterness for him, as one is in bitterness for his first-born," Zech. xii. 10. Now was this scrip- ture 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 their wailing and lamenta- tion mixed with joy and rejoicing. 2. 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 re- demption by faith in his blood. 3. 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 women, Acts, viii. 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 15 men. 4. How was the sturdy jailor 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 re- joicing in God, Acts, xvi. 30—34. 5. 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, xix. 17, 18. 6. How were the Ephesians, who were some- times far from God; how, I say, were they made nigh by the blood of Christ? Eph. ii. 13. 7. 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. i. 14; ii. 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 all difficulties 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. viii. 35-39. THE FIFTH DEMONSTRATION. 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 holi- ness. 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 at- tended 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." 66 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 doc- trine only to cloak their wickedness, and to harden themselves in their villanies. Others, when they hear, being leavened before with the leaven of some other doctrine, some doctrine of the righteousness of the world, or doc- trine 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 con- clude 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. iii. 8, 9. M2 180 DOCTRINAL DISCOURSES. The ground of that wicked conclusion of theirs was, because he by the allowance of God af- firmed that," as sin had reigned unto death, so grace reigned unto life in a way of righteous- ness 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 con- sequence 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; be- cause such an one abuseth and maketh the most devilish use of the blessedest doctrine that ever was heard of in the world amongst men. Be- sides, 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 understand ing, shall keep your hearts and minds through Christ Jesus," Col. i. 20; Phil. iv. 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 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. vii. 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 righte- ousness; but having first completed righteous- ness, he then came and preached peace, and com- manded his ambassadors to make proclamation of it to the world, (2 Cor. v. 19-21;) for it was want of righteousness that caused want of peace. Now, then, righteousness being brought in, it fol- loweth 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 that were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father," Ephes. ii. 14-19. "2 : 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. v. 1, 2. "The God of peace fill you with all joy and peace in believing," Rom. xv. 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 righteous- ness shall be peace, and the effect of righteous- ness, quietness and assurance for ever," Isaiah, xxxii. 17. 2. Sometimes it is called boldness; for by the blood of Christ a man hath encourage- ment 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 vail, that is to say, his flesh," Heb. x. 19, 20. 3. It is some- times 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, v. 14, 15. In whom we have boldness and access with confidence, by the faith of Jesus," Ephes. iii. 12. 4. Sometimes this place 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. xi. 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 ever- lasting joy upon their heads, they shall obtain joy and gladness, and sorrow and sighing shall flee away," Isaiah, xxxv. 10. 6. Sometimes it is ex- pressed 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. ix. 23, 24; and," My soul shall make her boasts in the Lord; the humble shall hear thereof, and be glad," Psalm xxxiv. 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 unspeak- able and full of glory," 1 Pet. i. 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, taken captive, I say, and overthrown for "Thanks be to God who causeth us always “O clap to triumph in Christ," 2 Cor. ii. 14. your hands, O ye people; sing unto God with the voice of triumph," Ps. xlvii. 1. ever. DOCTRINAL DISCOURSES. 181 Now that all this should be a cheat is impos- sible—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. x. 15,) or a New Testament which propoundeth peace with God through the re- demption that is in Christ. Now as this is called the gospel of peace, so 1. It is called the gospel of God, 1 Thess. ii. 9; 2 Thess. i. 8. 2. The gospel of Christ, Rom. xv. 19. 3. A gospel indited by the Holy Ghost, 1 Thess. iv. 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 the confidence and the rejoicing 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. xv. 33. "And the very God of peace sanctify you," 1 Thess. v. 23. And be cause he is the God of peace, therefore he filleth those that believe in his Christ with joy and peace through believing," Rom. xv. 13. 2. Again, Christ is called the Prince of peace; therefore the prayer is, "Grace be with you, and peace from God the Father, and the Lord Jesus Christ," 2 Thess. i. 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. xiv. 17. | And I say, as I also have already said, the procuring or meritorious cause of this peace are the doings and sufferings of Christ-therefore by his doings and sufferings he paid full price to God for sinners, and obtained eternal redemp- tion for them; else God would never have in- dited a proclamation of peace for them, and the tenour 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 in them peace, peace. Secondly, 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 be- ginning from this doctrine, makes this fifth de- monstration of double strength. dience 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 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 or nitre cleanseth the cloth. He purified their hearts by faith," by faith in Christ's blood. "And every one 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, xv. 9 ; 1 John, iii. 3, 4; 1 Cor. xiii. Now, I say, this faith groundeth itself in the blood of Christ; hope waiteth for the full enjoyments of the pur- chase of it in another world; and love is begot, and worketh by the love that Christ hath ex- pressed by his death, and by the kindness he presented us with in his heart's blood, Romans, iii. 24; 1 Cor. xv. 19; 2 Cor. v. 14. Besides, what arguments so prevailing as such as are purely gospel? To instance a few- us. 1. What stronger than a free forgiveness of sins? "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; tell me therefore which of them will love him most?" Luke, vii. 41, 42. 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 "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the pro- pitiation 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,' again," 2 Cor. v. 14. 3. What stronger argu- ment to holiness than this: "If any man sin, we have an advocate with the Father, Jesus Christ the righteous," 1 John, ii. 1, 2. 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 constrains me, 2 Cor. v. 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 1. That holiness, true gospel holiness, pos- one or another of them? Who would not live in sesseth our hearts by this doctrine it is evident, such a house, or be a servant to such a prince, because the ground of holiness, which is the who, besides his exceeding in good conditions, Spirit of God in us, is ministered to us by this hath gold and silver as common in his palace as doctrine. When the apostle had insinuated that stones are by the highway side? Having the Galatians were bewitched because they had therefore these promises, dearly beloved, let us turned from the doctrine of Christ crucified, he cleanse ourselves from all filthiness of flesh and demands of them whether "they received the spirit, perfecting holiness in the fear of God," Spirit by the works of the law, or by the hearing 2 Corin. vii. 1. 5. What greater argument to of faith?" Gal. iii. 1—4. That is, whether the holiness than to have our performances, though Spirit took possession of their souls by their obe-weak and infirm from us, yet accepted of God in 16 182 DOCTRINAL DISCOURSES. Jesus Christ, 1 Pet. ii. 4-6. 6. What greater argument to holiness than to have our soul, our body, our life hid and secured with Christ in God? 06 Mortify therefore your members that are upon the earth, fornication, uncleanness, in- ordinate affection, evil concupiscence, and covet- ousness, which is idolatry," Colossians, iii. 1-7. 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 take the members of Christ, and make them the members of an harlot? God forbid," Eph. v. 30; 1 Cor. vi. 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, xxvi. 18, the inheritance belongs to them that 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 whoso- ever compoundeth any like it, or whosoever put- teth any of it upon a stranger, shall even be cut off from his people," Exod. xxx. 33. God knoweth which is holiness that comes by faith and in for- giveness of sins, and acceptance with God, through Christ; and God knows which is only such feign- edly; and accordingly will he deal with sinners in that great day of God Almighty. THE SIXTH DEMONSTRATION. 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 ac- count and for the sake of the name of Jesus Christ—“ Verily, verily, I say unto you, whatso- ever ye shall ask the Father in my name, he will give it you," John, xvi. 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 insinu- ated 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, iv. 18; xv. 15. It may further be objected, Since Jesus Christ is God equal with the Fa- ther, and so hath naturally the same power to give as 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, as every high priest is ordained to offer gifts and sacrifices, it is of necessity that this man have somewhat also to offer," (Heb. viii. 3 ;) which offering and sacrifice of his being able to perfect for ever them that are sanctified and set apart for eternal life, there- fore 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 to you, little chil- dren, because your sins are forgiven you for his name's sake," 1 John, ii. 14. "To him give all the prophets witness, that through his name, who- soever believeth in him shall receive remission of sins," Acts, x. 43. They therefore that would obtain the forgive- ness 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 forgive- ness 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 re- demption for them. · And it is observable, the Lord Jesus would have his disciples make a proof of this, and pro- miseth that if they do, they shall experimentally find it so. "Hitherto," saith he, "ye have asked nothing in my name: ask, and ye shall receive, that your joy may be full," John, xvi. 24. As who should say, O my disciples, you have heard what I have promised to you, even that my Fa- ther 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 jus- tice 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 given under the heavens among men whereby they must be saved," Acts, iv. 12. Ask in my name; love is let out to you through me; DOCTRINAL DISCOURSES. 183 it is let out to you by me in a way of justice, which is the only secure way for you. Ask in ny name, and my Father will love you -"The Father himself loveth you, because you have loved me, and have believed that I came out from God," John, xvi. 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. this worth and merit is in him for us, for he un- dertook 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 evi- dent that Jesus Christ hath paid full price to God for sinners, and obtained eternal redemption for them. But THE SEVENTH DEMONSTRATION. 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 continually-that is, the fruit of our lips, giving thanks in his name, Hebrews, iii. 15. " 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 were not effectually done for us by him? When the apostle had taken such a view of himself as to put himself into a maze, with an outery also," Who shall deliver me?" (Rom. vii. 24,) he quiets himself with this sweet con- clusion, "I thank God through Jesus Christ." He found more in the blood of Christ to save him than he found in his own corruptions to Further, when the apostle looks upon death and the grave, and strengtheneth them by add- ing to them sin and the law, saying, " The sting of death is sin, and the strength of sin is the law," (1 Cor. xv. ;) he presently added, "but thanks be to God which giveth us the victory, through Jesus Christ." 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 re- garded the person of Jehoshaphat, he would not look to him nor regard him, (2 Kings, iii. 14;) nor would God at all have looked to or regarded thee but that he respected the person of Jesus Christ. By him therefore." Wherefore? Because he also, that he might "sanctify us with his own blood, suffered without the gate." "Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ," Eph. v. 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. | 66 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 to 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 king- dom of his dear Son in whom we have redemp- tion through his blood, even the forgiveness of sins," Col. i. 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 are indeed accepted of him. Let us therefore by him offer praise 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. "Let the peace of God therefore rule in your hearts, to the which also you are called in one body; and be you thankful," Col. iii. 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. 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 giv- ing us a goodly heritage of the hosts of nations," John, vi.; Jer. iii. 19. "Now thanks be to God, which causeth us always to triumph in Christ," 2 Cor. ii. 13, 14. See here how 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 dark- ness. 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. ii. 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- M And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks unto God and the Father by him," Col. iii. 17. Take this conclusion from the whole: no thanks are accepted of God that come not to him (a be 184 DOCTRINAL DISCOURSES. 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 conveyed his grace to us. THE EIGHTH DEMONSTRATION. In the next place, that Jesus Christ by what he hath done hath paid full price to God for sin- ners, and obtained eternal redemption for them, is evident, because we are exhorted to wait for, and to expect, the full and glorious enjoyment of the eternal redemption, at the second coming of the Lord from heaven. Let your loins be girded about, and your lights burning, and you your- selves like unto men that wait for their Lord, that when he cometh and knocketh, ye may open unto him immediately, Luke, xii. 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 shewed, preparing for us there everlasting mansions of rest; and then he will come again for us. This coming is in tended in this text, and this coming we are ex- horted to wait for; and that I may more fully shew the truth of this demonstration, observe these following texts :- us. 1. It is said, he shall choose our inheritance for "He shall choose our inheritance for us; the excellency of Jacob whom he loved. Selah. God is gone up with a shout," &c., Psalm xlvii. 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 man- sion-house, and our incorruptible and undefiled inheritance is in heaven, 2 Cor. i. 2; Col. i. 5, 6; John, xiv. 1, 2; 1 Pet. i. 3—5. This is called the eternal inheritance, of which we that are called have received the promise already, Heb. ix. 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. ix. 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. 2. "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. i. 10. He delivered us by his blood, and obtained the kingdom of heaven for us, and hath pro- mised 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, xiv. 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. 3. "For our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ," Phil. iii. 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 mag skallandt de of the kingdom; at his second coming, he will give us possession of the kingdom. At his first coming, he also shewed 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. iii. 21. 64 4. Hence therefore it is that his coming is called our blessed hope Looking for the blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ," Tit. ii. 13. A blessed hope indeed, if he hath bought our persons with his blood, and an eternal inhe- ritance for us in the heavens; a blessed hope in- deed, 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 be- lievers have, should all their expectations be rewarded with a fable! and the result of their blessed hope can amount to no more, if our Sa- viour 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 in- formed by the word of the truth of the gospel," Col. i. 5, 6. - 5. "For Christ was once offered to bear the sin of many; and unto them that look for him shall he appear the second time without sin unto sal- vation," Heb. ix. 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 only to me, but to them that love his appearing, 2 Tim. iv. 8, 9. Now forasmuch as this inheritance in the hea- vens 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 Pet. i. 11. THE NINTH DEMONSTRATION. That Jesus Christ by what he hath done hath paid full price to God for sinners, and obtained eternal redemption for sinners, is evident, be- cause of the threatenings wherewith God hath threatened, and the punishments wherewith he punished, those that shall refuse to be saved by DOCTRINAL DISCOURSES. 185 Christ, or seek to make insignificant the doctrine of righteousness by faith in him. This demonstration consisteth of three parts— 1. It suggesteth that some refuse to be justified or saved by Christ, and also seek to make insig- pificant the doctrine of righteousness by faith in him. 2. That God doth threaten these. 3. That God will punish these. That some refuse to be saved by Christ is evi- dent 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? Ps. cxviii. 22; Matthew, xxiv. 42; Luke, xix. 14; 1 Cor. i. 23; 1 Pet. ii. 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 righteous- ness. 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 king- dom 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 doc- trine of righteousness by faith in him. 1. One does it by preferring his sins be- fore him. 2. Another does it by preferring his righteousness before him. 3. Another does it by preferring his delusions before him. 4. Another does it by preferring the world before him. Now these God threateneth, these God pun- isheth. First, God threateneth them. "Whosoever shall not receive that prophet, shall be cut off from amongst his people," Acts, iii. 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. Secondly, "Sit thou on my right hand, until I make thine enemies thy footstool," Ps. cx. 1; Matt. xxii. 44. The honour of sitting at God's right hand was given him because he died, and offered his body once for all, Heb. i. 13. "This man when he had offered up 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. x. 11-13. 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 re- demption for them? Thirdly, "He shall come from heaven with his mighty angels, in flaming fire taking ven- geance on them that know not God, and that obey not the gospel of our Lord Jesus Christ,” 2 Thess. i. 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 him- self paid to God full price for the souls of sinners, if he had not obtained eternal redemption by his blood for sinners? Fourthly, "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands 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 under- taking 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. vi. 10; Rom. ii. 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 this Lord the King. But the threatening is, he "shall execute judgment upon them for all their ungodly deeds, and for all the hard speeches that ungodly sinners have spoken against him." Fifthly, "Take heed 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 186 DOCTRINAL DISCOURSES. you shall in no wise believe though a man declare it unto you," Acts, xiii. 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 ver. 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 himself received by the blood of Christ full price for the souls of sinners? Secondly, 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. First, He punisheth 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, iii. 36. The wrath of God for men; for sin stands already condemned by the law; and the judg ment 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 condi- tion who have refused to accept of the undertak- ing of Christ for them. "" Besides, God to shew 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.' "If therefore we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin," Heb. x. 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,) how shall we escape, if we turn away from him (Christ) that speaketh from hea- ven," Heb. ii. 3; xii. 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 insup- portable vengeance here. 66 Secondly, He that believeth not shall be damned," (Mark, xvi. 16,) damned in hell-fire. 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 hath under- taken 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 remains 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 pu- nishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant, where- with he was sanctified, an unholy thing, and done despite to the Spirit of grace?" Heb. x. 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 consum- ing fire, and will burn to the lowest hell. "For we know him that hath said, Vengeance belong- eth unto me, I will recompense, saith the Lord." And again, "The Lord shall judge his people," Heb. x. 28-30. These words are urged by the Holy Ghost on purpose to beget in the hearts of the re- bellious, 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 delusions, that they should believe a lie and be damned," 2 Thess. ii. The Truth mentioned in the place is, Jesus Christ. "I am the truth," saith he, John, xiv. 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 than this hath no man, that a man lay down his life for his friend," John, xv. 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 righ- teousness, 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. DOCTRINAL DISCOURSES. 187 THE FIRST USE. 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 Pet. i. 2; Ephes. i. 17; 1 Cor. ii. 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 know- ledge of Jesus Christ." He giveth also the light of the knowledge of the glory of God in the face of Jesus Christ," 2 Cor. iv. 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. Hence Paul telleth us, that he determined not to know anything among the Corinthians but Jesus Christ and him crucified, Col. ii. 2, 3; 1 Cor. ii. 2, 3. 1 Cor. ii. 2, 3. say, more of God is revealed in this doctrine to us than we can see of him in heaven and earth without it. "" I เ 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 recon- cile 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, Isaiah, xlv. 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 to- wards man. In redemption, therefore, by the blood of Christ, God is said to abound towards us in all wisdom, Ephes. i. 7, 8. Here we see the highest contradictions reconciled, here jus- tice 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. 66 Secondly, 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 Gomorrahı 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, Romans, viii. 32; Gal. iii. 13. Thirdly, The mystery of God's will is here more seen than in hanging the earth upon no- thing, 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, iii. 18; 2 Cor. v. 20. Fourthly, 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 sheweth the height of the highest power; for where sin by the law is charged, and that by God immediately, there an infinite ma- jesty 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 shew 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. ix. 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 un- known by thee, for thou wouldst want power to feel and bear the utmost. A giant shews 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 sheweth 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 uphold- ing the whole world; hence Christ crucified is called “the power of God," 1 Cor. i. 23, 24. Fifthly, The love and mercy of God is 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 he bestoweth upon us as men, as his creatures. Oh! but herein is love made mani- fest, in that Christ laid down his life for us: "And God commended his love toward us, in that while we were yet sinners, Christ died for us," 1 John, iii. 16; iv. 10; Rom. v. 8. Never love like this, nor did God ever give such discovery of his love from the beginning 188 DOCTRINAL DISCOURSES. 1 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." Here is love, that God sent his Son, his dar- ling, 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." THE SECOND USE. But, secondly, 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 our- selves. 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, be- cause he could not lie, because he could not deny bimself. 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. Oh! 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 con- tent him, heaven could not hold him; he must come into the world to save sinners, 1 Tim. i. 15. Ay, 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 cru- cified crieth therefore aloud unto thee, that sin hath made thy condition dreadful. See your selves, 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 saith 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 perish, you are damned, hell-fire is your por- tion for ever, if you abide in your sins, and be found without a Saviour in the dreadful day of judgment. Secondly, 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 be- hold the person dying; such an one as never sinned nor offended at any time, yet he dies. Could a holy life, an innocent, harmless conversa- tion, have saved one from death, Jesus had not died. But he must die; sin was charged, there- fore 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 seek in that matter till they stand before the judgment-seat. QUEST.-But how should I prove 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 right- eousness comes by the law, then Christ is dead in vain," Gal. ii. 21. By this text it is manifest that either Christ died in vain, or thy righteous- ness 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 righte- ousness 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 jus- tify 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 pur- posed 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, xl. 10–15. 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 be- lieved, arraigneth and condemneth man's right- eousness 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 shewed us what they can, they have no blood to present God's justice with; yet it is blood that DOCTRINAL DISCOURSES. 189 maketh an atonement for the soul, and nothing but blood can wash us away from our sins, Lev. xvii. 11; Rev. i. 5; Heb. ix. Justice calls for blood, sin calls for blood, the righteous law calls for blood, yea, the devil him- self 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. Thirdly, 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 plea- sure, 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; "wherefore glo- rify God in your bodies and in your spirits, which are God's, 1 Cor. vi. 20. Šinners, 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. By this doctrine sinners, as sinners, are encou- raged 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 them- selves sinners. There are two things in special when men be- gin 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 can we then live?" Ezek. xxxiii. 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. "A wounded spirit who can bear?" Men cannot, angels can- not. 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, (Ezek. xxii. 14; Prov. xviii. 14,) and so miserably end their days; for come to God they dare not, the thoughts of that eternal Majesty strikes 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; dolours and ter- rors 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 tid- ings! 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 pre- sence, 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 brotherly 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. xxxiii. 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, re- conciling the world unto himself, not imputing their trespasses to them." Oh! 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 pre- pared 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 sacri- fice, here it is; if infinite righteousness, here it is. Now, then, the law condemns him that be- lieves 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. x. 5;) but God, we know, is above them both, and he in the covenant of grace saith otherwise-to wit," that if thou shalt con- fess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved," Romans, X. 6-9. 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; me- thinks this word, "God hath made it so," should silence all the world. THE FOURTH USE. Fourthly, By this doctrine, sufficiency of argu- ment is ministered to the tempted to withstand thereby the assaults of the devil. When the 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. x. 1, 6. There are three things that do usually afflict the soul that is earnestly looking after Jesus Christ. 190 DOCTRINAL DISCOURSES. 1. Dreadful accusations from Satan. 2. Grievous defiling and infectious thoughts. 3. A strange readiness in our nature to fall in with both. By the first of these, the heart is made continually to tremble. Hence his temptations are compared to the roaring of a lion, (1 Pet. v. 8;) for as the lion by roaring killeth the heart of his prey, so doth Šatan kill the spirit of these that hearken to him; 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 con- science knows it; he speaks our death at every word, our doubting conscience feels it. | Secondly, Besides this, there doth now arise, even in the heart such defiling and foul infec- tious thoughts as put 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 reprobate, made to be taken and de- stroyed. Thirdly, Now also he feeleth in him a readi- ness to fall in with every temptation; a readiness, I say, continually present, Rom. vii. 21. This throws all down. Now despair begins to swallow it up; now it 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 finds 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 shews himself; if the fly stir again, down comes the spider to her, and claps a foot upon her; if yet the fly make 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 shews himself; if the soul now struggleth, Satan la- boureth 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. 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 be cannot; unbe- lief and hardness hinder. Shall this man lie down and despair? No. Shall he trust to his duties? duties? No. Shall he stay from Christ till his heart is better? 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 adying, 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 deliver- ance 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, iv. 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 oh! 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 least wise 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 com- fort. "Thine heart shall meditate terror, thou shalt see the land that is very far off," Isa. xxxiii. 16-18. THE FIFTH USE. Fifthly, This doctrine makes Christ precious to the believers. "Unto you therefore which This head believe, he is precious," 1 Pet. ii. 5. might be greatly enlarged upon, and branched out into a thousand particulars, and each one full of weight and glory. 2. By con- 1. By considering what sin is. sidering 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 8. And what it is to be in utter heaven is. darkness with devils and damned souls for ever and ever. And after all to conclude, from all these miseries the Lord Jesus delivered me. Further, This makes Christ precious, if I con- sider, 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, bare 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 DOCTRINAL DISCOURSES. 191 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 to me; thy love to me was wonderful, passing the love of women," 2 Sam. i. 26. Why, what had Jonathan done? Oh! he had de- livered 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 de- livered 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 with 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 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 therein, heard I saying, Blessing, honour, glory, and power, be unto him that sitteth upon the throne, and to the Lamb for ever and ever," Rev. v. 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. xiv. 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 pos- sessed 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 Amen. ever. 1 } INSTRUCTION FOR THE IGNORANT. Cada pada dar v i * org jag v INSTRUCTION FOR THE IGNORANT; BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE WHICH SO MUCH REIGNS BOTH IN YOUNG AND OLD. PREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, FITTED TO THE CAPACITY OF THE WEAKEST. HOSEA, IV. 6- CC My people perish for lack of knowledge." To the church of Christ in and about Bedford, walking in the faith and fellowship of the gospel, your affectionate brother and companion in the kingdom and patience of Jesus Christ, wisheth all grace and mercy by Jesus Christ. Amen. HOLY and beloved, although I have designed this little treatise for public and common benefit, yet considering that I am to you a debtor, not only in common charity, but by reason of special bonds which the Lord hath laid upon me to you- ward, I could do no less (being driven from you in presence, not affection) but first present you with this little book; not that you are wanting in the things contained herein, but to put you again in remembrance of first things, and to give you occasion to present something to your carnal relations, that may be, if God will, for their awakening and conversion. Accept it therefore as a token of my Christian remem- brance of you. C QUEST.-How many gods are there? ANSW. To the Christians there is but one God, the Father, of whom are all things, and we of him, 1 Cor. viii. 9. Q. Why is not the God of the Christians the God of them that are no Christians? INSTRUCTION FOR THE IGNORANT, &c. A. He is their Maker and preserver; but they have not chosen him to be their God, Acts, xvii. 24; Psalm xxxvi. 6; Judg. x. 14. Q. Are there, then, other gods besides the God of the Christians? Next, I present it to all those unconverted, old and young, who have been at any time under my preaching, and yet remain in their sins; and I entreat them also that they receive it as a token of my love to their immortal souls; yea, I charge them, as they will answer it in the day of the terrible judgment, that they read, ponder, and receive this wholesome medicine prepared for them. Now the God of blessing bless it to the awakening of many sinners, and the salvation of their souls by faith in Jesus Christ. Amen. A. There is none other true God but he; but because they want the grace of Christians, there- fore they choose not him, but such gods as will suit with and countenance their lusts, John, viii. 44. Yours to serve you by my ministry, when I can, to your edification and consolation, JOHN BUNYAN. Q. What gods are they that countenance the lusts of wicked men? A. The devil, who is the god of this world; the belly, that god of gluttons, drunkards, and riotous persons; and idle pleasures and vanities, which are for the most part the gods of the youth, Job, viii. 44; 1 Cor. x. 7; 2 Cor. iv. 4; Phil. iii. 19; Exod. xxxii. 6; 2 Tim. ii. 22; 1 John, v. 21. Q. Who is a Christian? A. One that is born again, a new creature ; one that sits at Jesus' feet to hear his word; one that hath his heart purified and sanctified by faith which is in Christ, John, iii. 3-7; Acts, xi. 26; xv. 9; xxvi. 18; 2 Cor. v. 17. | Q. How do you distinguish the God of the Christians from the gods of other people? N 2 196 DOCTRINAL DISCOURSES. A. He is a Spirit, John, iv. 24. Q. Is there no other spirit but the true God? A. Yes; there are many spirits, 1 John, iv. 1. Q. What spirits are they? A. The good angels are spirits, the bad angels are spirits, and the souls of men are spirits, Heb. i. 7-14; xii. 23; 1 Kings, xxii. 21, 22; Rev. xvi. 13, 14; Acts, vii. 59. Q. How, then, is the true God distinguished from other spirits? A. Thus no spirit is eternal but he, no spirit is almighty but he, no spirit is incomprehensible and unsearchable but he; he is also most merci- ful, most just, most holy, Deut. xxxiii. 27; Gen. xvii. 1; Psalm cxlv. 3; Mich. vii. 18; Job, xxxiv. 17; 1 Sam. ii. 2. Q. Is this God, being a spirit, to be known? A. Yes; and that by his works of creation, by his providences, by the judgments that he exe- cuteth, and by his word. Q. Do you understand him by the works of creation? A. The heavens declare the glory of God, and the firmament sheweth his handy work; so that the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, Psalm xix. 1, 2; Rom. i. 20. Q. Do his works of providence also declare him? A. They must needs do it, since through his providence the whole creation is kept in such harmony as it is, and that in despite of sin and devils; also, if you consider that from an angel to a sparrow nothing falls to the ground without the providence of our heavenly Father, Matt. x. 29. Q. Is he known by his judgments? A. God is known by his judgments which he executeth; the wicked is snared in the work of his own hands, Psalm ix. 16. Q. Is he known by his word? A. Yes, most clearly; for by that he revealeth his attributes, his decrees, his promises, his way of worship, and how he is to be pleased by us. Q. Of what did God make the world? A. Things that are seen were not made of things that do appear, Heb. xi. 3. Q. How long was he in making the world? A. In six days the Lord made heaven and earth, the sea, and all that is in them, and on the seventh day God ended all his works which he had made, Exod. xx. 11; Gen. ii. 2. Q. Of what did God make man? A. The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul, Gen. ii. 7. Q. Why doth it say, God breathed into him the breath of life? is man's soul of the very nature of the Godhead? A. This doth not teach that the soul is of the nature of the Godhead, but sheweth that it is not of the same matter as his body, which is dust, Gen. xviii. 27. Q. Is not the soul, then, of the nature of the Godhead? A. No; for God cannot sin, but the soul doth ; God cannot be destroyed in hell, but the souls of the impenitent shall, Ezek. xviii. 4; Matt. x. 28. Q. How did God make man in the day of his first creation? A. God made man upright; in the image of God created he him, Eccles. vii. 29; Genesis, i. 27. Q. Did God when he made man leave him without a rule to walk by? A. No; he gave him a law in his nature, and imposed upon him a positive precept; but he offered violence to them, and brake them both Gen. iii. 3, 6. Q. What was the due desert of that transgres- sion? A. Spiritual death in the day he did it, tem- poral death afterwards, and everlasting death last of all, Gen. ii. 17; iii. 19; Matt. xxv. 46. Q. What is it to be spiritually dead? A. To be alienate from God, and to live with- out him in the world, through the ignorance that is in man, and through the power of their sins, Ephes. iv. 18, 19. Q. Wherein doth this alienation from God appear? A. In the love they have to their sins, in their being loath to come to him, in their pleading idle excuses for their sins, and in their ignorance of the excellent mysteries of his blessed gospel, Ephes. ii. 2, 3, 11, 12; Rom. i. 28; Ephes. iv. 18, 19. Q. What is temporal death? A. To have body and soul separate asunder, the body returning to the dust as it was, and the spirit to God that gave it, Gen. iii. 19; Eccles. xii. 7. Q. What is everlasting death? A. For body and souls to be separate for ever from God, and to be cast into hell-fire, Luke, xiii. 27; Mark, ix. 43. Q. Do men go body and soul to hell so soon as they die? A. The body abideth in the grave till the sound of the last trump; but the soul, if the man dies wicked, goes presently from the face of God into hell, as into a prison, there to be kept till the day of judgment, 1 Cor. xv. 52; Isa. xxiv. 22; Luke, xii. 20. Q. Do we come into the world as upright as did our first parent? A. No; he came into the world sinless, being made so of God Almighty; but we came into the world sinners, being made so by his pollution. Q. How doth it appear that we came into the world polluted? A. We are the fruit of an unclean thing, are defiled in our very conception, and are by nature the children of wrath, Job, xiv. 4; Psalm li. 5; Ephes. ii. 3. Q. Can you make further proof of this? A. Yes; it is said, that by one man came sin, death, judgment, and condemnation upon all men, Rom. v. 12, 15-19. Q. Do we, then, come sinners into the world? A. Yes; we are transgressors from the womb, and go astray as soon as we are born, speaking lies, Isa. xlviii. 8; Psalm Iviii. 3. Q. But as Adam fell with us in him, so did he not by faith rise with us in him? for he had no seed until he had the promise. A. He fell as a public person, but believed the #1 [ · · DOCTRINAL DISCOURSES. 197 : } Adam's faith saved promise as a single person. not the world, though Adam's sin overthrew it. Q. But do not some hold that we are sinners only by imitation ? A. Yes, being themselves deceived. But God's word saith, we are children of wrath by nature, —that is, by birth and generation. Q. Can you bring further proof of this? A. Yes; in that day that we were born we were polluted in our own blood, and cast out, to the loathing of our persons. Again, the children of old that were dedicated unto the Lord, a sacri- fice was offered for them at a month old, which was before they were sinners by imitation, Ezek. xvi. 4-9; Num. xviii. 14—16. | Q. Can you make this appear by experience? A. Yes; the first things that bloom and put forth themselves in children shew their ignorance of God, their disobedience to parents, and their innate enmity to holiness of life; their inclina- tions naturally run to vanity. Besides, little children die; but that they could not, were they not of God counted sinners; for death is the wages of sin, Rom. vi. 23. Q. What is sin? A. It is a transgression of the law, 1 John, iii. 4. Q. A transgression of what law? A. Of the law of our nature, and of the law of the ten commandments, as written in the Holy Scriptures, Rom. ii. 12, 14, 15; Exod. xx. Q. When doth one sin against the law of nature? A. When you do anything that your conscience tells you is a transgression against God or man, Rom. ii. 14, 15. Q. When do we sin against the law as written in the ten commandments? A. When you do anything that they forbid, although you be ignorant of it, Psalm xix. 12. Q. How many ways are there to sin against this law? A. Three-by sinful thoughts, by sinful words, and also by sinful actions, Matt. v. 28;. xii. 37; Rom. ii. 6; vii. 7. Q. What if we sin but against one of the ten commandments? A. Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all; for he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art a transgressor of the law, James, ii. 10, 11. Q. Where will God punish sinners for their sins? A. Both in this world and in that which is to come, Gen. iii. 24; iv. 10-12; Job, xxi. 30. Q. How are men punished in this world for sin ? A. Many ways, as with sickness, losses, crosses, disappointments, and the like: sometimes, also God giveth them up to their own hearts' lusts, to blindness of mind also, and hardness of heart; yea, and sometimes to strong delusions, that they might believe lies, and be damned, Lev. xxvi. 15, 16; Amos, iv. 7, 10; Exod. iv. 21; ix. 12--14; Zeph. i. 17; Rom. i. 24, 28; xi. 7, 8; 2 Thess. ii. 11, 12. Q. How are sinners punished in the world to come? A. With a worm that never dies, and with a fire that never shall be quenched, Mark, ix. 44. Q. Whither do sinners go to receive this pu- nishment? A. The wicked shall be turned into hell, and all the nations that forget God, Psalm ix. 27. Q. What is hell? A. It is a place and a state most fearful, Luke, xvi. 21, 28; Acts, i. 25. Q. Why do you call it a place? A. Because in hell shall all the damned be confined as in a prison, in their chains of darkness for ever, Luke, xii. 5, 58; xvi. 26; Jude, 6. Q. What place is hell? A. It is a dark, bottomless, burning lake of fire, large enough to hold all that perish, Matt. xxii. 13; Rev. xx. 1, 25; Isa. xxx. 33; Prov. xxvii. 20. Q. What do you mean when you say it is a fearful state? A. I mean that it is the lot of those that are cast in thither to be tormented in most fearful manner to wit, with wrath and fiery indignation, Rom. ii. 9; Heb. x. 26, 27. Q. In what parts shall they be thus fearfully tormented? A. In body and soul; for hell-fire shall kindle upon both beyond what now can be thought, Matt. x. 28; Luke, xvi. 24; James, v. 3. - Q. How long shall they be in this condition? A. These shall go away into everlasting pu- nishment, and the smoke of their torment ascend- eth up for ever and ever; and they have no rest day nor night; for they shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, Matt. xxv. 46; Rev. xiv. 11; 2 Thess. i. 9. Q. But why might not the ungodly be pu- nished with this punishment in this world, that we might have seen it and believe ? A. If the ungodly should with punishment have been rewarded in this world, it would in all probability have overthrown the whole order that God hath settled here among men; for who could have endured here to have seen the flames of fire, to have heard the groans, and to have seen the tears perhaps of damned relations, as parents or children? Therefore, as Tophet of old was without the city, and as the gallows and gibbets are built without the towns, so Christ hath or- dered that they who are to be punished with this kind of torment shall be taken away—“ Take him away," saith he, (out of this world,)" and cast him into utter darkness," and let him have his punishment there," there shall be weeping and gnashing of teeth.' Besides, faith is not to be wrought by looking into hell, and seeing the damned tormented before our eyes, but by hear- ing the word of God; for he that shall not believe Moses and the prophets, will not be persuaded should one come from the dead; yea, should one come to them in flames to persuade them, Matt. xxii. 13; Rom. x. 17; Luke, xvi. 27-32. Q. Are there degrees of torments in hell? A. Yes; for God will reward every one accord- ing to their works. Woe to the wicked, it shall go ill with him, for the reward of his hands shall be given him, Isa. iii. 11. "" Q. Who are like to be most punished there, men or children? } 198 DOCTRINAL DISCOURSES. A. The punishment in hell comes not upon sinners according to age, but sin; so that whe- ther they be men or children, the greater sin the greater punishment; for there is no respect of persons with God, Rom. ii. 11. Q. How do you distinguish between great sins and little ones? A. By their nature, and by the circumstances that attend them. Q. What do you mean by their nature? A. I mean, when they are very gross in them- selves, 2 Chron. xxxiii. 2; Ezek. xvi. 42. Q. What kind of sins are the greatest? A. Adultery, fornication, murder, theft, swear- ing, lying, covetousness, witchcraft, sedition, heresies, or any of the like, 1 Cor. vi. 9, 10; Eph. v. 3-6; Col. iii. 5, 6; Gal. v. 19-21; Rev. xxi. 8. Q. What do you mean by circumstances that attend sin? A. I mean, light, knowledge, the preaching of the word, godly acquaintance, timely cautions, &c. Q. Will these make an alteration in the sin? A. These things attending sinners will make little sins great, yea, greater than greater sins that are committed in grossest ignorance. Q. How do you prove that? A. Sodom and Gomorrah wallowed in all, or most of those gross transgressions above men- tioned; yea, they were said to be sinners exceed- ingly, they lived in such sins as may not be spoken of without blushing, and yet God swears that Israel, his church, had done worse than they; and the Lord Jesus also seconds it in that threatening of his, “I say unto you, that it shall be more tole- rable in that day for Sodom than for thee," Ezek. xvi. 48; Matt. xi. 24; Luke, x. 12. Q. And was this the reason-namely, because they had such circumstances attending them as Sodom had not? A. Yes; as will plainly appear if you read the three chapters above mentioned. Q. When do I sin against light and knowledge? A. When you sin against convictions of con- science, when you sin against a known law of God, when you sin against counsels and dissua- sion of friends, then you sin against light and knowledge, Rom. i. 32. Q. When do I sin against preaching of the word? A. When you refuse to hear God's ministers, or, hearing them, refuse to follow their whole- some doctrine, 2 Chron. Xxxvi. 16; Jer. xxv. 4, 7; xxxv. 15. Q. When else do I sin against preaching of the word? A. When you mock, or despise, or reproach the ministers; also when you raise lies and scan- dals of them, or receive such lies or scandals raised; you then also sin against the preaching of the word when you persecute them that preach it, or are secretly glad to see them so used, 2 Chron. xxx. 1, 10; Rom. iii. 8; Jer. xx. 10; 1 Thess. ii. 15, 16. Q. How will godly acquaintance greaten my sin? A. When you sin against their counsels, warnings, or persuasions to the contrary; also when their lives and conversations are reproof to you, and yet against all you will sin. Thus sinned Ishmael, Esau, Eli's sons, Absalom, and Judas; they had good company, good counsels, and a good life set before them by their godly acquaintance, but they sinned against all, and their judginent was the greater. Ishmael was cast away, Esau hated, Eli's sons died suddenly, Absalom and Judas were both strangely hanged, Gen. xxi. 10; Gal. iv. 30; Mal. i. 2; 1 Sam. ii. 20, 25; 2 Sam. xvi. Q. Are sins thus heightened, distinguished from others by any special name? A. Yes; they are called rebellion, and are compared to the sin of witchcraft; they are called wilful sin, they are called briars and thorns, and they that bring them forth are nigh unto cursing, whose end is to be burned, 1 Sam. xv. 23; Heb. vi. 7, 8; x. 26, Q. Are there any other things that can make little sins great ones? A. Yes; as when you sin against the judg- ments of God; as, for example, you see the judgments of God come upon some for their transgressions, and you go on in their ini- quities; as also, when you sin against the pa- tience, long-suffering, and forbearance of God, this will make little sins great ones, Dan. v. 21-24; Rom. ii. 4, 5. Q. Did ever God punish little children for sin against him? A. Yes; when the flood came, he drowned all the little children that were in the old world; he also burned up all the little children which were in Sodom; and because upon a time the little children at Bethel mocked the prophet as he was a going to worship God, God let loose two she-bears upon them, which tore forty and two of them to pieces, 2 Kings, ii. 22, 23. Q. Alas! what shall we little children do? A. Either go on in your sins, or remember now your Creator in the days of your youth, be- fore the evil days come, Eccles. xii. 1. Q. Why do you mock us, to bid us go on in our sins? you had need pray for us that God would save us. A. I do not mock you but as the wise man doth; and besides, I pray for you, and wish your salvation. Q. How doth the wise man mock us? A. Thus Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes; but know thou that for all these things God will bring thee to judgment, Eccles. xi. 9. Q. What a kind of mocking is this? A. Such an one as is mixed with the greatest seriousness; as if he should say, Ay, do, sinners, go on in your sins if you dare; do live in your vanities; but God will have a time to judge you for them. Q. Is not this just as when my father bids me be naught if I will; but if I be naught he will beat me for it? A. Yes; or like that saying of Joshua, "If it seem evil to you to serve the Lord, choose you this day whom you will serve; serve your sins at your peril," Josh. xxiv. 15. Q. Is it not best, then, for me to serve God? DOCTRINAL DISCOURSES. 199 } A. Yes; for they that serve the devil must be where he is, and they that serve God and Christ must be where they are, John, xii. 16; Matthew, XXV. 41. Q. But when had I best begin to serve God? A. Just now; remember now thy Creator, now thou hast the gospel before thee, now thy heart is tender, and will be soonest broken. Q. But if I follow my play and sports a little longer, may I not come time enough? A. I cannot promise thee that, for there be little graves in the church-yard, and who can tell but that thy young life is short; or if thou dost live, perhaps thy day of grace may be as short as was Ishmael's of old. Read also Prov. i. 24-26. Q. But if I stay a little longer before I turn, I may have more wit to serve God than now I have, may I not? | A. If thou stay est longer, thou wilt have more sin, and perhaps less wit; for the bigger sinner the bigger fool, Prov. i. 22. Q. If I serve God sometimes, and my sin sometimes, how then? A. No man can serve two masters; thou canst not serve God and thy sins. God saith, My son, give me thy heart." Also thy soul and body are his; but the double-minded man is for- bidden to think that he shall receive anything of the Lord, Matt. vi. 24; Prov. xxiii. 26; 1 Cor. vi. 28; James, i. 7, 8. Q. Do you find many such little children as I am serve God? A. Not many; yet some I do. Samuel served him, being a child; when Josiah was young he began to seek after the God of his father David. And how kindly did our Lord Jesus take it to see the little children run tripping before him, and crying," Hosannah to the Son of David," 1 Sam. iii. 1; 2 Chron. xxxiv. 3; Matt. xxi. 15, 16. Q. Then I am not like to have many com- panions if I thus young begin to serve God, am I? A. Strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it; yet some companions thou wilt have. David counted himself a companion of all them that love God's testimonies; all the godly, though grey-headed, will be thy companions; yea, and thou shalt have either one or more of the angels of God in heaven to attend on and minister for thee, Matt. vii. 13; xviii. 10; Psalm cxix. 63. Q. But I am like to be slighted and despised by other little children if I begin already to serve God, am I not? A. If children be so rude as to mock the pro- phets and ministers of God, no marvel if they also mock thee; but it is a poor heaven that is not worth enduring worse things than to be mocked for the seeking and obtaining of, 2 Kings, ii. 23, 24. Q. But how should I serve God? I do not know how to worship him? A. The true worshippers worship God in spirit and truth, John, iv. 24; Phil. iii. 3. Q. What is meant by worshipping him in the Spirit ? A. To worship him in God's Spirit and in mine own-that is, to worship him, being wrought over in my very heart by the good Spirit of God to a hearty compliance with his will, Rom. i. 9; vi. 17; Psalm ci. 3. Q. What is it to worship him in truth? A. To do all that we do in his worship accord- ing to his word, for his word is truth, and to do it without dissimulation, Heb. viii. 5; John, xvii. 17; Psalm xxvi. 6; cxviii. 19, 20. You may take the whole thus: then do you worship God aright when in heart and life you walk ac- cording to his word. Q. How must I do to worship him with my spirit and heart? A. Thou must first get the good knowledge of him. "And thou, Solomon, my son," said David, "know thou the God of thy fathers, and serve him with a perfect heart." Mind you, he first bids know him, and then serve him with a perfect heart, 1 Chron. xxviii. 9. Q. Is it easy to get a true knowledge of God? A. No; thou must cry after knowledge, and lift up thy voice for understanding. If thou seekest for her as silver, and searchest for her as for hid treasure, then shalt thou understand the fear of the Lord, and find the knowledge of God, Prov. ii. 1—5. Q. How comes it to be so difficult a thing to attain the true knowledge of God? A. By reason of the pride and ignorance that is in us, as also by reason of our wicked ways, Psalm x. 4; Ephes. iv. 18, 19; Tit. i. 16. Q. But do not every one profess they know God? A. Yes; but their supposed knowledge of him varieth as much as do their faces or complexions; some thinking he is this, and some that. Q. Will you shew me a little how they vary in their thoughts about him. A. Yes; some count him a kind of a heartless God, that will neither do evil nor good; some count him a kind of an ignorant and blind God, that can neither know nor see through the clouds; some again count him an inconsiderable God, not worth the enjoying, if it must not be but with the loss of this world and their lusts. Moreover, some think him to be altogether such an one as themselves, one that hath as little hatred to sin as themselves, and as little love to holi- ness as themselves, Zeph. i. 12; Job, xxi. 9—16; xxii. 12, 13; Psalm 1. 21. Q. Are there any more false opinions of God? A. Yes; there are three other false opinions of God-1. Some think he is all mercy and no justice, and that therefore they may live as they list. 2. Others think he is all justice and no mercy, and that therefore they had as good go on in their sins and be damned, as turn and be never the better. 3. Others think he is both justice and mercy, but yet think also that his justice is such as they can pacify with their own good works, and save themselves with their own right hand, (Rom. iii. 8; Jer. ii. 25 ; Job, xl. 14,) contrary to these scriptures, Hab. i. 13; Isaiah, xlv. 21. Q. How, then, shall I know when I have the true knowledge of God? A. When thy knowledge of him and the holy Scriptures agree. Q. The Scriptures: do not all false opinions of him flow from the Scriptures? 200 DOCTRINAL DISCOURSES. A. No, in no wise; it is true, men father their errors upon the Scriptures, when indeed they flow from the ignorance of their hearts, Ephes. iv. 18. Q. But how if I do not understand the holy Bible, must I then go without the true know- ledge of God? A. His name is manifested by his word; the Scriptures are they that testify of him, and they are able to make the man of God perfect in all things, and wise unto salvation, through faith in Jesus Christ, John, v. 39; xvii. 6-8; 2 Tim. iii. 15, 16. Q. But what must one that knoweth not God do to get the knowledge of God? A. Let him apply his heart unto the Scrip- tures, as unto a light that shineth in a dark place, (even this world,) until the day dawn, and the day-star arise in his heart, Prov. xxii. 7; xxiii. 12; 2 Pet. i. 19, 20. Q. But how shall I know when I have found by the Scriptures the true knowledge of God? A. When thou hast also found the true know- ledge of thyself, Isa. vi. 5; Job, xlii. 5. Q. What is it for me to know myself? A. Then thou knowest thyself when thou art in thine own eyes a loathsome, polluted, wretched, miserable sinner, and that not anything done by thee can pacify God unto thee, Job, xlii. 5; Ezek. xx. 43, 44; Rom. vii. 24. OF CONFESSION OF SIN. Q. You have shewed me, if I will indeed wor- ship God, I must first know him aright; now, then, to the question in hand; pray, how must I worship him? A. In confessing unto him, Neh. ix. 1-3. Q. What must I confess? A. Thou must confess thy transgressions unto the Lord, Ps. xxxii. 5. Q. Was this the way of the godly of old? | A. Yes; Nehemiah confessed his sins, David confessed his sins, Daniel confessed his sins, and they that were baptized by John in Jordan con- fessed their sins, Neh. i. 6; Ps. xxxii. 5; Dan. ix. 4; Matt. iii. 6. Q. What sins must I confess to God? A. All sins whatsoever; for he that covereth his sins shall not prosper, but whoso confesseth and forsaketh__them shall find mercy, Prov. xxviii. 13; 1 John, i. 9. Q. But how if I do neither know nor remem- ber all my sins? A. Thou must then search and try thy ways by the holy word of God, Lam. iii. 40; Ps. lxxvii. 6. Q. But how if I do not make this search after my sins? A. If thou dost not, God will; if thou dost not search them out and confess them, God will search them out, and charge them upon thee, and tear thee in pieces for them, Ps. 1. 21, 22. Q. Where must I begin to confess my sins? A. Where God beginneth to shew thee them. Observe, then, where God beginneth with con- viction for sin, and there begin thou with con- fession of it. Thus David began to confess, thus Daniel began to confess, 2 Sam. xii. 7-14; Dan. ix. 3-9. - — — — 1 Q. What must I do when God hath shewed me any sin, to make right confession thereof? A. Thou must follow that conviction until it shall bring thee to the original and fountain of that sin, which is thine own heart, 1 Kings, viii. 38; Ps. li. 5. Q. Is my heart, then, the fountain and original of sin? A. Yes; for from within out of the heart of man proceed evil thoughts, adulteries, forni- cations, murders, thefts, covetousness, wicked- ness, deceit, lasciviousness, an evil eye, blas- phemy, pride, foolishness. All these evil things come from within, and defile the man, Mark, vii. 21-23. Q. When a man sees this, what will he think of himself? A. Then he will not only think, but conclude that he is an unclean thing, that his heart has deceived him, that it is most desperate and wicked, that it may not be trusted by any means, that every imagination and thought of his heart, naturally, is only evil, and that continually, Isa. xliv. 20; lxiv. 6; Prov. xxviii. 26; Gen. vi. 5. Q. You have given me a very bad character of the heart; but how shall I know that it is so bad as you count it? A. Both by the text and by experience. Q. What do you mean by experience? A. Keep thine eyes upon thy heart, and also upon God's word, and thou shalt see with thine own eyes the desperate wickedness that is in thine heart; for thou must know sin by the law, that bidding thee do one thing, and thy heart inclining to another, Rom. vii. 7—9. Q. May I thus, then, know my heart? A. Yes, that is something of it, especially the carnality of thy mind, because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be, Rom. viii. 7. Q. Can you particularize some few things wherein the wickedness of the heart of man shews itself? A. Yes; by its secret hankering after sin, al- though the word forbids it; by its deferring of repentance, by its being weary of holy duties, by its aptness to forget God, by its studying to lessen and hide sin, by its feigning itself to be better than it is, by being glad when it can sin without being seen of men, by its hardening itself against the threatenings and judgments of God, by its desperate inclinings to unbelief, atheism, and the like, Prov. i. 24-26; xxx. 20; Isa. xliii. 22; Mal. i. 12, 13; Judges, iii. 7; Jer. ii. 25, 32; Ps. cvi. 21; Hos. ii. 13; Rom. i. 32; ii. 5; Zeph. vii. 11-13. Q. Is there anything else to be done in order to a right confession of sin? A. Yes; let this conviction sink down into thy heart, that God sees much more wickedness in thee than thou canst see in thyself—" If thy heart condemn thee, God is greater than thy heart, and he knows all things ;" besides, he hath set thy secret sins in the light of his countenance, 1 John, iii. 20; Psa. xc. 8. Q. Is there anything else that must go to a right confession of sin? A. Yes; in thy confessions thou must greaten and aggravate thy sin by all just circumstances. Q. Ilow must I do that? DOCTRINAL DISCOURSES. 201 } A. By considering against how much light and mercy thou hast sinned, against how much patience and forbearance thou hast sinned; also against what warnings and judgments thou hast sinned; and against how many of thine own vows, promises, and engagements thou hast sinned these things heighten and aggravate sin, Ezra, ix. 10-16. : Q. But what need I confess my sins to God, seeing he knows them already? A. Confession of sin is necessary, for many reasons. Q. Will you shew me some of those rea- sons? his law upon thee, Exod. xx. Q. Can you shew me another reason? A. Yes; by confessing thy sin thou subscribest to his righteous judgments that are pronounced against it, Psa. li. 3, 4. Q. Can you shew me another reason? A. Yes; by confessing of sin thou shewest how little thou deservest the least mercy from God. A. Yes; one is, by a sincere and hearty con- fession of sin thou acknowledgest God to be thy Q. But I asked you what frame of heart I should be in in my confessions? sovereign Lord, and that he hath right to impose Well, I will shew you now what frame of heart A. I have shewed you how you should not be. Q. Have you yet another reason why I should confess my sins? A. Yes; by so doing thou shewest whether thy heart loves it or hates it. He that heartily confesseth his sin is like him who having a thief or a traitor in his house, brings him out to con- dign punishment; but he that forbears to confess, is like him who hideth a thief or traitor against the laws and peace of our lord the king. Q. Give me one more reason why I should confess my sins to God? A. He that confesseth his sin casteth himself at the feet of God's mercy, utterly condemns and casts away his own righteousness, concludeth there is no way to stand just and acquit before God but by and through the righteousness of another; whither God is resolved to bring thee, if ever he saves thy soul, Psa. li. 1-3; Phil. iii. 6-8; 1 John, i. 9. Q. What frame of heart should I be in when I confess my sins? A. Do it heartily, and, to the best of thy power, thoroughly; for to feign in this work is abomin- able; to do it by the halves is wickedness; to do it without sense of sin cannot be acceptable; and to confess it with the mouth, and to love it with the heart, is a lying unto God, and a provocation of the eyes of his glory. Q. What do you mean by feigning and dis- sembling in this work? A. When men confess it, yet know not what it is; or if they think they know it, do not con- clude it so bad as it is; or when men ask pardon of God, but do not see their need of pardon; this man must needs dissemble. Q. What do you mean by doing it by the halves? 5 A. When men confess some, but not all that they are convinced of; or if they confess all, yet labour in their confession to lessen it; or when in their confession they turn not from all sin to God, but from one sin to another. They turned, but not to the Most High; none of them did exalt him, Job, xxxi. 33; Prov. xxviii. 13; Hos. vii. 16; James, iii. 12. Q. What is it to confess sin without the sense of sin? A. To do it through custom, or tradition, when there is no guilt upon the conscience; now this cannot be acceptable. Q. What is it to confess it with the mouth, and to love it with the heart ? A. When men condemn it with their mouth, but refuse to let it go; when with their mouth they shew much love, but their heart goeth after their covetousness, Job, xx. 12, 13; Jer. viii. 5; Ezek. xxxiii. 31. becomes you in your confessions of sin. Labour by all means for a sense of the evil that is in sin. Q. What evil is there in sin? A. No man with tongue can express what may by the heart be felt of the evil of sin; but this know, it dishonoureth God, it provoketh him to wrath, it damneth the soul, Rom. ii. 23; Ephes. v. 5, 6; 2 Thess. ii. 12. Q. What else would you advise me to in this great work? | A. When we confess sin, tears, shame, and brokenness of heart becomes us, Jer. xxxi. 19; 1. 4; Isa. xxii. 12; Psa. li. 17. Q. What else becomes me in my confessions of sin ? A. Great detestation of sin, with unfeigned sighs and groans that express thou dost it heartily, Job, xlii. 5, 6; Ezek. ix. 4; Jer. xxxi. 9. Q. Is here all ? A. No; tremble at the word of God; tremble at every judgment, lest it overtake thee; tremble at every promise, lest thou shouldst miss thereof; for, saith God, " To this man will I look, even to him that is poor, and of a contrite spirit, and that trembles at my word," Isa. lxvi. 2; Heb. iv. 1, 2. | Q. What if I cannot thus confess my sins? A. Bewail the hardness of thy heart, keep close to the best preachers, remember that thou hangest over hell by the weak thread of an un- certain life; and know, God counts it a great evil not to be ashamed of, not to blush at sin, Isa. lxiii. 17; Jer. vi. 15; viii. 12. Q. Are there no thanks to be rendered to God in confessions? A. Oh, yes; thank him that he hath let thee see thy sins, thank him that he hath given thee time to acknowledge thy sins; thou mightst now have been confessing in hell; thank him also that he hath so far condescended as to hear the self-bemoaning sinner, and that he hath promised surely to have mercy upon such, Jeremiah, xxxi. 18-20. OF FAITH IN CHRIST. Q. I am glad that you have instructed me into this part of the worship of God; 1 pray tell me also how else I should worship him? A. Thou must believe his word. Q. Is that worshipping of God? A. Yes; "after the way which you call heresy, 202 DOCTRINAL DISCOURSES. so worship I the God of my fathers, believing all things that are written in the law and the pro- phets," &c., Acts, xxiv. 14. Q. Why should believing be counted a part of God's worship? A. Because without faith it is impossible to please him, Heb. xi. 6. Q. Why not possible to please him without believing? A. Because in all true worship a man "must believe that God is, and that he is a rewarder of them that diligently seek him." Besides, he that worships God must also of necessity believe his word, else he cannot worship with that re- verence and fear that becomes him, but will do it in a superstitious, profane manner; for what- soever is not of faith is sin, Rom. xiv. 23. Q. But do not all believe as you have said? A. That which is born of the flesh is flesh, and that which is born of the spirit is spirit. And again; "the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed," John, iii. 6; Rom. ix. 8. Q. Can you prove this? A. Yes; they that believe in the name of Christ are such which are born not of blood, nor of the will of the flesh, nor of the will of man, but of God, John, i. 12, 13. Q. What is believing? A. It is such an act of a gracious soul as layeth hold on God's mercy through Christ, Acts, xv. 11. Q. Why do you call it an act of a gracious soul? Q. What do you mean by that? Q. Hath he indeed made amends for sin? and A. Thou must be born twice before thou canst would indeed have me accept of what he hath truly believe once, John, iii. 3, 5. done? Q. How do you prove that? A. Because believing is a Christian act, and none are true Christians but those that are born again. But I mean by believing, believing unto salvation. A. Because their minds are disposed that way by the power of the Holy Ghost, Rom. xv. 13. Q. If such a poor sinner as I am would be saved from the wrath to come, how must I be- lieve? A. Thy first question should be, On whom must I believe? John, ix. 35, 36. Q. On whom, then, must I believe? A. On the Lord Jesus Christ, Acts, xvi. 31, 32. Q. Who is Jesus Christ, that I might believe in him? A. He is the only-begotten Son of God, John, iii. 16. Q. But is there no other way to be saved but by believing in Jesus Christ? A. "There is no other name given under heaven among men whereby we must be saved;" and therefore he that believeth not shall be damned, Mark, xvi. 16; John, iii. 18 36; Acts, iv. 12. Q. How is he the Saviour of the world? A. By the Father's designation and sending; "for God sent not his Son into the world to con- demn the world, but that the world through him might be saved," John, iii. 13. Q. How did he come into the world? Q. What is believing on Jesus Christ? A. It is a receiving of him with what is in him, as the gift of God to thee a sinner, John, i. 12. Q. What is in Jesus Christ to encourage me to receive him? A. In man's flesh, in which flesh he fulfilled the law, died for our sins, conquered the devil and death, and obtained eternal redemption for us, Gal. iv. 4; Rom. viii. 3; x. 3, 4; Hebrews, ii. 14, 15; vi. 20; ix. 12, 24. A. Infinite righteousness to justify thee, and the Spirit without measure to sanctify thee, Isaiah, xlv. 24, 25; Dan. ix. 24; Phil. iii. 7, 8 John, iii. 24. Q. Is this made mine if I receive Christ? A. Yes; if thou receive him as God offereth him to thee, John, iii. 16. Q. How doth God offer him to me? A. Come, sensible of thy sins, and of the wrath of God due unto them, for thus thou art bid to come, Matt. xi. 28. Q. Did ever any come thus to Christ? A. David came thus, Paul and the jailer came thus, also Christ's murderers came thus, Psalm li. 1-3; Acts, ii. 37; ix. 6; xvi. 30, 31. Q. But doth it not seem most reasonable that we should first mend and be good? A. The whole have no need of the physician, but those that are sick; Christ came not to call the righteous, but sinners to repentance, Mark, ii. 17. Q. But is it not the best way, if one can, to mend first? Q. Why must I believe on him? A. This is just as if a sick man should say, Is A. Because he is the Saviour of the world, it not best for me to be well before I go to the 2 Pet. i. 1; 1 John, iv. 14. physician; or as if a wounded man should say, When I am cured I will lay on the plaister. A. Even as a rich man freely offereth an alms to a beggar, and so must thou receive him, John, vi. 32-36. A. That he hath made amends for sin it is evident, "because God for Christ's sake for- giveth thee." And it is as evident that he would have thee accept thereof, because he offereth it to thee, and hath sworn to give thee the utmost benefit-to wit, eternal life, if thou dost receive it; yea, and hath threatened thee with eternal damnation if after all this thou shalt neglect so great salvation, Eph. v. 1; Rom. iii. 24; Matt. xxviii. 19; Acts, xiii. 32, 33, 38, 39; Hebrews, ii. 3; vi. 17, 18; Mark, xvi. 16. Q. But how must I be qualified before I shall dare to believe in Christ? Q. But when a poor creature sees its vileness, it is afraid to come to Christ, is it not? A. Yes; but without ground, for he hath said, "Say to them that are of a fearful heart, Be strong, fear not ;" and, " To this man will I look, even to him that is poor, and of a contrite spirit, and trembles at my word," Isa. xxxv. 4; lxvi. 2. Q. What encouragement can be given us thus to come? CAL DOCTRINAL DISCOURSES. 203 A. The prodigal came thus, and his father received him, and fell upon his neck, and kissed Thus he received the Colossians, and him. consequently all that are saved, Luke, xv.; Col. ii. 13. Q. Will you give me one more encourage- ment? A. The promises are so worded that they that are scarlet-sinners, crimson-sinners, blasphemous sinners, have encouragement to come to him with hopes of life, Isa. i. 18; Mark, iii. 28; John, vi. 36; Luke, xxiv. 47; Acts, xiii. 36. Q. Shall any one that believeth be saved? A. If they believe as the Scriptures have said, if the Scriptures be fulfilled in their believing, John, vii. 38; James, ii. 23. Q. What do you mean by that? A. When faith, which a man saith he hath, proveth itself to be of the right kind by its acts and operations in the mind of a poor sinner, James, ii. 19-23. Q. Why, are there many kinds of faith? A. Yes; there is a faith that will stand with a heart as hard as a rock; a short-winded faith, which dureth for a while, and in time of tempta- tion such fall away, Luke, viii. 13. Q. Is there any other kind of faith? A. Yes; there is a faith that hath no more life in it than hath the body of a dead man, James, ii. 26. Q. Is there yet another of these unprofitable faiths? A. Yes; there is a faith that is of ourselves, and not of the special grace of God, Eph. ii. 8. Q. Tell me if there be yet another? A. There is a faith that standeth in the wis- dom of men, and not in the power of God, 1 Cor. ii. 5. Q. Is here all? A. No; there is a faith that seems to be holy, but it will not do, because it is not the most holy faith, 2 Pet. ii. 20; Jude, 20. Q. Alas! if there be so many kinds of faith that will not profit to salvation, how easy is it for me to be deceived? >> A. It is easy indeed, and therefore the Holy Ghost doth in this thing so often caution us, “Be not deceived,' "Let no man deceive you," and, "If a man thinketh himself to be something when he is nothing, he deceiveth himself," 1 Cor. vi. 9; Eph. v. 6; Gal. vi. 3. Q. But is there no way to distinguish the right faith from that which is wrong? A. Yes; and that by the manner of its coming and operation. Q. What do you mean by the manner of its coming? A. Nay, you must make two questions of this one; that is, what is it for faith to come, and in what manner doth it come? Q. Well, then, what is it for faith to come? A. This word, "faith comes," supposeth thou wert once without it; it also supposeth that thou didst not fetch it whence it was; it also supposeth it hath a way of coming, Galatians, iii. 23, 25. Q. That I was once without it you intimated before; but must I take it without proof for granted? A. I will give you a proof or two: God hath concluded them all in unbelief; and again it is said, faith comes; and again, the Holy Ghost in- sinuateth our estate to be dreadful before faith come, Rom. x. 17; xi. 32; Gal. iii. 23. G Q. Why, how is it with men before faith comes? A. Without faith, or before faith comes, it is impossible to please God; for whether their ac- tions be civil or religious, they sin in all they do. The sacrifice of the wicked is an abomination, and the ploughing of the wicked is sin, Prov. xxi. 4, 27. Q. Is not this a very sad condition? A. Yes; but this is not all, for their present unbelief bindeth them over to wrath, by shutting them up to the law; it also draweth them away from God, and will drown them in everlasting damnation, if the grace of God prevent not, Gal iii. 23; Heb. iii. 17, 18; John, iii. 36. Q. What if a man saw himself in this condi- tion? A. There are many see themselves in this con- dition. Q. How came they to see it? A. By the preaching and hearing the word of God, John, xvi. 8, 9. Q. And what do such think of themselves? A. They do not only think, but know that in this condition they are without Christ, without hope, and without God in the world, Ephes. ii. 11, 12. Q. Are not they happy that see not themselves in this condition? A. Yes; if they have seen themselves delivered therefrom by a work of faith in their souls, else not. Q. How do you mean? A. I mean, if they have seen themselves deli- vered from this state, by being by the word and Spirit of God implanted into the faith of Christ, Rom. xi. 17—19. Q. Are not they happy that are never troubled with this sad sight of their condition? A. They are just so happy as is that man who lieth fast asleep in his house while it is on fire about his ears. Can a man be happy that is ig- norant that he is without God, and Christ, and hope? Can a man be happy that is ignorant that he is hanging over hell by the poor weak thread of an uncertain life? For this is the state of such an one. Q. But may not faith come to a man without he see himself to be first in this condition? A. It is God's ordinary way to convince men of this their sad condition before he revealeth to them the righteousness of faith, or work faith in them to lay hold of that righteousness, John, xvi. 9-11; Gal. iii. 23, 25. Q. How then do you conclude of them that never saw themselves shut up by unbelief under sin and the curse of God? A. I will not judge them for the future; God may convert them before they die; but at present their state is miserable; for because they are shut up and held prisoners by the law, by their lusts, and by the devil, and unbelief; therefore they cannot so much as with their hearts desire that God would have mercy upon them, and bring them out of their snares and chains. Q. Then do you count it better for a man to 204 DOCTRINAL DISCOURSES. see his condition by nature than to be ignorant thereof? A. Better a thousand times to see it in this world than to see it in hell-fire, for he must see it there or here. Now, if he sees it here, this is the place of prayer, here is the preaching of the word, which is God's ordinance to beget faith. Besides, here God applieth promises of mercy to the desolate, and Christ also hath protested that he that cometh to him he will in nowise cast out, John, vi. 37. Q. I am convinced that I was once without faith, and also that I cannot fetch it; but pray tell me the way of its coming. A. Faith comes by hearing, and hearing by the word of God, Rom. x. 17. Q. How by hearing? A. God mixeth it with the word, when he ab- solutely intendeth the salvation of the sinner, Heb. iv. 2, 3; Acts, xiii. 48. Q. And how do men hear when faith is mixed with the word? A. They hear the word not as the word of man, but as it is in truth, the word of God, which work- eth effectually in them that believe, 1 Thess. ii. 13. Q. Pray tell me now the manner of its coming? A. It comes through difficulty, it comes gradu- ally. Q. What are the difficulties which oppose it at its coming? A. Sense of unworthiness, guilt of conscience, natural reason, unbelief, and arguments forged in hell, and thence suggested by the devil into the heart against it, Luke, v. 8; Mark, ix. 24; Isaiah, vi. 5; Rom. iv. 18—21. Q. How doth faith come gradually? A. Perhaps at first it is but like a grain of mus- tard-seed, small and weak, Matt. xvii. 20. Q. Will you explain it further? A. Faith at first perhaps may have its excel- lency lie in view only-that is, in seeing where justification and salvation is; after that, it may step a degree higher, and be able to say, It may be, or, Who can tell but I may obtain this salvation? Again, it may perhaps go yet a step higher, and arrive to some short and transient assurance, Heb. xi. 13; Joel, ii. 13, 14; Zeph. ii. 3; Ps. xxx. 7. Q. But doth faith come only by hearing? A. It is usually begotten by the word preached; put after it is begotten it is increased several ways it is increased by prayer, it is increased by Christian conference, it is increased by reading, it is increased by meditation, it is in- creased by the remembrance of former experi- ences, Luke, xvii. 5; Mark, ix. 24; Rom. i. 12; xvi. 25, 26; 1 Tim. iv. 12-16; Matt. xvi. 8, 9. Q. What do these things teach us? A. They teach us that the men of this world are very ignorant of, and as much without desire after faith; they neither hear, nor pray, confer, nor read, nor meditate for the sake of faith. Q. But you said even now that this faith was distinguished from that which profiteth not to salvation, as by the manner of its coming, so by its operation; pray what is its operation? A. It causeth the soul to see in the light thereof that there is no righteousness in this world that can save the sinner, Isa. lxiv. 6. Q. How doth it give the soul this sight? A. By giving him to understand the law, and his own inability to do it, Gal. ii. 15, 16. Q. And doth it always shew the soul where justifying righteousness is? A. Yes; it shews that justifying righteousness is only to be found in the Lord Jesus Christ, in what he hath done and suffered in the flesh, Isa. xlv. 24, 25; Phil. iii. 3—9. Q. How doth faith find this righteousness in Christ? A. By the word, which is therefore called the word of faith, because faith by that findeth suf- ficient righteousness in him, Rom. x. 6—9. Q. How else doth it operate in the soul? A. It applieth this righteousness to the sinner, and also helps him to embrace it, Rom. iii. 21, 22; 1 Cor. i. 30; Gal. ii. 20. Q. How else doth it operate? A. By this application of Christ the soul is quickened to life, spiritualized, and made hea- venly; for right faith quickeneth to spiritual life, purifies and sanctifies the heart, and worketh up the man that hath it into the image of Jesus Christ, Col. ii. 12, 13; Acts, xv. 9; xxvi. 18; 2 Cor. iii. 18. Q. How else doth it operate? A. It giveth the soul peace with God through Jesus Christ, Rom. v. 1. Q. Surely Christ is of great esteem with them that have this faith in them, is he not? A. Yes, yes. "Unto them therefore which believe he is precious;" precious in his person, precious in his undertakings, precious in his word, 1 Pet. i. 18, 19; ii. 7; 2 Pet. i. 3, 4. Q. Can these people, then, that have this faith endure to have this Christ spoken against? A. Oh no! This is a sword in their bones, and a burden that they cannot bear, Psalm xlii. 10; Zeph. iii. 18, 19. Q. Doth it not go near them when they see his ways and people discountenanced? A. Yes; and they also choose rather to be despised and persecuted with them than to enjoy the pleasures of sin for a season, Heb. xi. 24, 25. Q. Do they not pray much for his second coming? A. Yes, yes; they would fain see him on this side the clouds of heaven, "their conversation is in heaven, from whence they look for the Saviour, the Lord Jesus Christ," Phil. iii. 20. Q. And do they live in this world as if he were to come presently? A. Yes; for his coming will be glorious and dreadful, full of mercy and judgment. "The day of the Lord will come as a thief in the night, in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works therein shall be burnt up. Seeing then that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness," 2 Pet. iii. 10, 11. OF PRAYER. Q. Well, I am glad that you have shewed me that I must worship God by confession of sin, and faith in Jesus Christ; is there any other thing a part of the true worship of God? A. Yes, several. I will mention only two more at this time? w w K K m m m d DOCTRINAL DISCOURSES. 205 112 Q. What are they? A. Prayer and self-denial. Q. Is prayer, then, a part of the worship of God? A. Yes; a great part of it? Q. How do you prove that? A. "O come let us worship and bow down, let us kneel before the Lord our maker," Psalm xcv. 6. Q. Is there another scripture proves it? A. Yes; "Then she came and worshipped him, saying, Lord, help me," Matt. xv. 25. Q. What is prayer? A. A sincere, sensible, affectionate pouring out of the soul to God in the name of Christ for what God hath promised, Prov. xv. 8; Jer. xxxi. 18, 19; Psalm xlii. 2-4; John, xiv. 13, 14; 1 John, v. 14. Q. Doth not everybody pray? A. No; the wicked, through the pride of his countenance, will not seek after God; God is not in all his thoughts, Ps. xl. 4. Q. What will become of them that do not pray? - C+ A. They do not worship God, and he will de- stroy them. Pour out thy fury (said the pro- phet) upon the heathen, and upon the families that call not upon thy name," Ps. lxxix. 6; Jer. x. 25. Q. But seeing God knoweth what we want, why doth he not give us what we need without praying? 66 A. His counsel and wisdom leadeth him other- wise. Thus saith the Lord, I will yet be in- quired of by the house of Israel to do it for them," Ezek. xxxvi. 37. Q. Why will God have us pray? A. Because he would be acknowledged by thee that he is above thee, and therefore would have thee come to him as the mean come to the mighty. Thus Abraham came unto him, Gen. xviii. 27, 30. | Q. Is there another reason why I should pray? A. Yes; for by prayer thou acknowledgest | that help is not in thine own power, 2 Chr. XX. 6, 12. Q. What reason else have you why I should pray? A. By prayer thou confessest that help only in him, Ps. lxii. 1. Q. What other reason have you? A. By prayer thou confessest thou canst not live without his grace and mercy, Matt. xiv. 30; Heb. iv. 16. Q. Are all that pray heard of the Lord? A. No. "They looked," that is, prayed, but there was none to save them; even unto the Lord, but he answered them not," 2 Sam. xxii. 42. Q. To what doth God compare the prayers which he refuseth to answer? 6. A. He compareth them to the howling of a dog, Hos. vii. 14. dog Q. Who be they whose prayers God will not answer? A. Theirs who think to be heard for their much speaking and vain repetition, Matt. vi. 7. Q. Is there any other whose prayer God re- fuseth? A. Yes. "There are that ask and have not, because what they ask they would spend upon their lusts," James, iv. 3. Q Is there any other whose prayer God re- fuseth? A. Yes. "If I regard iniquity in my heart, the Lord will not hear my prayer," Psalm lxvi. 18. Q. Is the regarding of sin in our heart such a deadly hindrance to prayer? A. Son of man,' saith God, "these men have set up their idols in their heart, and have put the stumbling-block of their iniquity before their face should I be inquired of at all by them?—I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people," Ezek. xiv. 3, 8. 66 >> Q. Whose prayers be they that God will hear? A. The prayers of the poor and needy, Psalm xxxiv. 6; Isa. xli. 17. Q. What do you mean by the poor? A. Such as have poverty in spirit, Matt. v. 3. Q. Who are they that are poor in spirit? A. They that are sensible of the want and necessity of all those things of God that prepare Q. How shall I know that I am one of those to whom God will give these things? A. If thou seest a beauty in them boyond the beauty of all other things, Psalm cx. 3. Q. How else shall I know he heareth me? A. If thou desirest them for their beauty's sake, Psalm xc. 14, 17. Q. How else should I know I shall have them? A. When thy groanings after them are beyond expression, Rom. viii. 26. Q. How else should I know, and so be en- iscouraged to pray? A. When thou followest hard after God in all his ordinances for the obtaining of them, Isaiah, iv. 31; lxiv. 5. a man to the kingdom of heaven. Q. What things are they? A. Faith, hope, love, joy, peace, a new heart, the Holy Ghost, sanctification, see James, ii. 5; 2 Thess. ii. 16; Ezek. xxxvi. 26, 27. Q. What do you mean by the needy? A. Those whose souls long, and cannot be satisfied without the enjoyment of these blessed things, Psalm lxiii. 1; cxix. 20. Q. Will God hear the prayers of such? "" A. Yes; for for "he satisfieth the longing soul, and filleth the hungry soul with good things,' Psalm cvii. 9. Q. How else should I know? A. When thou makest good use of that little thou hast already, Rev. iii. 8. Q. Are here all the good signs that my prayers shall be heard? A. No; there is one more, without which thou shalt never obtain. Q. Pray what is that? A. Thou must plead with God the name and merits of Jesus Christ, for whose sake only God giveth thee these things. If we ask anything in his name, he heareth us. "And whatsoever you ask the Father in my name," saith Christ, "I will do it," John, xiv. 13, 14. Q. Doth God always answer presently? A. Sometimes he doth, and sometimes he doth not, Isa. xxx. 19; Dan. x. 12. 206 DOCTRINAL DISCOURSES. Q. Is not God's deferring a sign of his anger? A. Sometimes it is not, and sometimes it is. Q. When is it no sign of his anger? A. When we have not wickedly departed from selves but of some things, did they? him by our sins, Luke, xviii. 7. Q. When is it a sign of his anger? A. When we have backslidden, when we have not repented some former miscarriages, Hos. v. 14, 15. Q. Why doth God defer to hear their prayers that have not wickedly departed from him? A. He loves to hear their voice, to try their faith, to see their importunity, and to observe how they can wrestle with him for a blessing, Song, ii. 14; Matt. xv. 22-29; Luke, xi. 5—8 ; Gen. xxxii. 25—27. Q. But is not deferring to answer prayer a great discouragement to praying? A. Though it is, because of our unbelief, yet it ought not, because God is faithful. "There- fore men ought always to pray, and not to faint," Luke, x. 1-7. OF SELF-DENIAL. Q. I am glad you have thus far granted my request. But you told me that there was another part of God's worship; pray repeat that again? A. It is self-denial. Q. Now I remember it well; pray how do you prove that self-denial is called a part of God's worship? A. It is said of Abraham, that when he went to offer up his son Isaac upon the altar for a burnt-offering, which was to him a very great part of self-denial, that he counted that act of his worshipping God. Q. Will you be pleased to read the text? A. Yes. "And Abraham said unto his young men, Abide ye here with the ass, and I and the lad will go yonder and worship," &c. This now was when he was going to slay his son Isaac, Gen. xxii. 5. Q. What is self-denial? A. It is for a man to forsake his all for the sake of Jesus Christ. Q. Will you prove this by a scripture or two? A. Yes. "Whosoever he be of you that for- saketh not all that he hath, he cannot be my disciple," Luke, xiv. 33. Q. Indeed this is a full place. Can you give me one more? of fleshly lusts, Gen. iv. 8; xii. 1–4; xxxix. 7-9; Heb. xi. 24—27. A. Yes. "What things were gain to me, those I count loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung that I may win Christ," &c., Phil. iii. 7, 8. Q. These two are indeed a sufficient answer to my question. But pray will you now give me some particular instances of the self-denial of them that have heretofore been the followers of Christ? Q. But these men each of them denied them- A. You see Abel lost all, his blood and all; Abraham lost his country to the hazard of his life; so did Moses, in leaving the crown and kingdom; kingdom; and Joseph, in denying his mis- tress, Genesis, xii. 13; xxxix. 10-15; Hebrews, xi. 27. Q. Will you discourse a little particularly of self-denial? A. With all my heart. Q. First, then, pray in what spirit must this self-denial be performed? A. It must be done in the spirit of faith, of love, and of a sound mind; otherwise, if a man should sell all that he hath, and give to the poor, and his body to be burnt besides, it would profit him nothing, 1 Cor. xiii. 1-3. Q. Who are like to miscarry here? A. They whose ends in self-denial are not ac- cording to the proposals of the gospel. Q. Who are they? A. They that suffer through strife and vain- glory; or, thus, they who seek in their sufferings the praise of men more than the glory of Christ and profit of their neighbour. Q. Who else are like to miscarry here? A. They that have designs, like Ziba, to in- gratiate themselves by their pretended self-denial into the affections of the godly, and to enrich themselves by this means, 2 Sam. xvi. 1-—4. Q. Are there any other like to miscarry here? A. Yes; they that by denying themselves think, with the pharisee, to make themselves stand more righteous in God's eyes than others, Luke, xviii. 11, 12. Q. Who else are in danger of miscarrying here? A. Yes; Abel denied himself, to the losing of his blood; Abraham denied himself, to the losing of his country and his father's house; Moses denied himself of a crown and a kingdom, and of ease and tranquillity; Joseph denied himself | A. They who have fainted in their works, they whose self-denial hath at last been overcome by self-love, Gal. iii. 4; vi. 9. Q. Shall I propound a few more questions? A. If you please. Q. What, then, if a man promiseth to deny himself hereafter, and not now, is not this one step to this kind of worship? A. No, by no means; for the reason why this man refuseth to deny himself now is, because his heart at present sticks closer to his lusts and the world than to God and Christ. Q. Can you give me a scripture instance to make this out? A. Yes; Esau never intended for ever to part with the blessing; he intended to have it here- after; but God counted his not choosing of it at present a despising of it, and a preferring of his lusts before it; and therefore when he would, God would not, but reject both him and his tears, Gen. xxv. 30-34; Heb. xii. 14-16. Q. How and if a man shall say thus, I am willing to deny myself in many things, though he cannot deny himself in all, is not this one step in this part of this worship of God? A. No, in nowise; for this man doth just like Saul, he will slay a part, and will keep a part alive; the kingdom must be taken from him also, 1 Sam. xv. DOCTRINAL DISCOURSES. 207 Q. How if a man be willing to lose all but his life? A. He that will save his life shall lose it, but he that will lose his life for my sake, saith Christ, shall save it unto life eternal, Matt. xvi. 25; John, xii. 25. Q. How if a man has been willing to lose all that he hath, but is not now; will not God accept of his willingness in time past, though he be otherwise now? A. No; for the true disciple must deny him- self daily, take up his cross daily, and go after Jesus Christ, Luke, ix. 23. Q. But how if a man carrieth it well outwardly, so that he doth not dishonour the gospel before men, may not this be counted self-denial ? A. No, if he be not right at heart; for though man looketh on the outward appearance, God looketh at the heart, 1 Sam. xvi. 7. Q. But if I be afraid my heart may deceive me in this great work, if hard things come upon me hereafter, is there no way to find out whether it will deceive me then or no? A. I will give you a few answers to this ques- tion, and will shew you, first, whose heart is like to deceive him in this work. Q. Will you befriend me so much? A. Yes. He that makes not daily conscience of self-denial is very unlike to abide a disciple for times to come, if difficult. Judas did not deny himself daily, and therefore fell when the tempta- tion came, John, xii. 6. Q. Will you give me another sign? A. Yes; he that indulgeth any one secret lust under a profession is not like to deny himself in all things for Christ. Q. Who are they that indulge their lusts? A. They that make provision for them, either in apparel or diet, or otherwise, Rom. xiii. 12-14; Isa. iii. 16-21; Amos, vi. 3—6. Q. Who else do so? A. They that excuse their sins, and keep them disguised, that they may not be reprehended, as Saul did, &c., 1 Sam. xv. 18—22. Q. Who else are they that indulge their lusts? A. They that heap up to themselves such teachers as favour their lusts, 2 Tim. iv. 3, 4; Isa. xxx. 10. Q. Who else do indulge their sins? A. They that choose rather to walk by the imperfect lives of professors than by the holy word of God; or thus, they that make the mis- carriages of some good men an encouragement unto themselves to forbear to be exact in self-de- nial, these eat up the sins of God's people as men eat bread, Hos. iv. 7-9. Q. Will you now shew me who are like to do this part of God worship acceptably? A. Yes; he whose heart is set against sin as sin is like to deny himself acceptably, Romans, vii. 13, 14. Q. Who else? A. He that hath the sense and savour of for- giveness of sins upon his heart, 2 Corinthians, v. 14. Q. Who else is like to deny himself well? A. He that hath his affections set upon things above, where Christ sitteth at the right hand of God, Col. iii. 1–5. Q. Who else is like to deny himself well for Christ? A. He that seeth a greater treasure in self- denial than in self-seeking, 2 Cor. xii. 9-11; Heb. xi. 24-26. Q. Are there none other signs of one that is like to do this part of God's worship acceptably? A. Yes; he that takes up his cross daily, and makes Christ's doctrine his example, Luke, vi. 47, 48; John, xii. 25, 26. Q. But how do you discover a man to be such an one? A. He keepeth his heart with all diligence, he had rather die than sin; ill carriages of professors break his heart; nothing is so dear to him as the glory of Christ, Num. xi. 15; Prov. iv. 23; Acts, xx. 24; Phil. iii. 18. Q. Pray, can you give me some motive to self-denial? A. Yes; the Lord Jesus denied himself for thee. What sayest thou to that? Q. Wherein did Christ deny himself for me? A. He left his heaven for thee; he denied for thy sake to have so much of this world as hath a fox or a bird, and he spilt his most precious blood for thee, John, vi. 38; Luke, ix. 58; 2 Cor. viii. 9; Rev. i. 5. Q. Can you give another motive to self-de- nial? A. Yes. "What shall it profit a man if he shall gain the whole world and lose his own soul?" Luke, viii. 36. Q. But why doth God require self-denial of them that will be saved? A. God doth not require self-denial as the means to obtain salvation, but hath laid it down as a proof of the truth of a man's affections to God and Christ. Q. How is self-denial a proof of the truth of a man's affections to God? A. In that for the sake of his service he leav- eth all his enjoyments in this world. Thus he proved Abraham's affections, thus he proved Peter's affections, and thus he proved their af- fection that you read of in the gospel, Genesis, xxii. 12; Matt. iv. 18-22; Luke, ix. 57-63. Q. What reason else can you produce why God requireth self-denial? A. Self-denial is one of the distinguishing characters by which true Christians are mani- fested from the feigned ones; for those that are feigned flatter God with their mouth, but their hearts seek themselves; but the sincere, for the love that he hath to Christ, forsaketh all that he hath for his sake, Ps. lxxviii. 36, 37; Ezek. xxxiii. 31, 32. Q. Is there yet another reason why God requireth self-denial of them that profess his name? A. Yes; because by self-denial the power and goodness of the truths of God are made manifest to the incredulous world; for they cannot see but by the self-denial of God's people that there is such power, glory, goodness, and desirableness in God's truth as indeed there is, Daniel, iii. 16, 28; Phil. i. 12, 13. Q. Have you another reason why God re- quireth self-denial? A. Yes because self-denial prepareth a man, 208 DOCTRINAL DISCOURSES. though not for the pardon of his sin, yet for that "far more exceeding and eternal weight of glory" that is laid up only for them that deny all that they have for the Lord Jesus's name and cause in this world, 2 Cor. iv. 8-10, 17; 2 Thess. i. 5, 6. Q. Before you conclude, will you give me a few instances of the severity of God's hand upon some professors that have not denied themselves when called thereto by him? A. Yes, willingly. Lot's wife for but looking behind her towards Sodom, when God called her from it, was stricken from heaven, and turned into a pillar of salt; therefore remember Lot's wife, Gen. xix. 17, 26; Luke, xvii. 31, 32. Q. Can you give me another instance? A. Yes; Esau for not denying himself of one morsel of meat was denied a share in the bless- ing, and could never obtain it after, though he sought it carefully with tears, Genesis, XXV. 32-34; Heb. xii. 14, 15. Q. Have you at hand another instance? A. Yes; Judas, for not denying himself lost Christ, his soul, and heaven; and is continued the great object of God's wrath among all damned souls, John, xii. 5, 6; Luke, xxii. 3-6; Matthew, xxvi. 14-16; Acts, i. 25. Q. Will you give me one more instance, and so conclude? • A. Yes; Ananias and Sapphira his wife did, for the want of self-denial, pull upon themselves such wrath of God, that he slew them while they stood in the midst before the apostles, Acts, v. | 1-15. > THE CONCLUSION. Before I wind up this discourse, I would lay down these few things for you to consider of and meditate upon. 1. Consider, that seeing every one by nature are accounted sinners, it is no matter whether thy actual sins be little or great, few or many, thy sinful nature hath already lain thee under the curse of the law. 2. Consider, that therefore thou hast already ground for humiliation, sins to repent of, wrath to fly from, or a soul to be damned. 3. Consider, that time stays not for thee, and also, that as time goes, sin increaseth; so that at last, the end of thy time and the completing of thy sin are like to come upon thee in one mo- ment. 4. Bring thy last day often to thy bedside, and ask thy heart, if this morning thou wast to die, if thou be ready to die or no. 5. Know it is a sad thing to lie a dying, and to be afraid to die; to lie a dying, and not to know whither thou art going; to lie a dying, and not to know whether good angels or bad must conduct thee out of this miserable world. 6. Be often remembering what a blessed thing it is to be saved, to go to heaven, to be made like angels, and to dwell with God and Christ to all eternity. 7. Consider how sweet the thought of salva- tion will be to thee when thou seest thyself in heaven, whilst others are roaring in hell. The Lord Jesus Christ be with thy Spirit. P ka ma quella Salę. Bolalarning — — — pol 1 THE DOCTRINE THE LAW AND GRACE UNFOLDED. , OF page that རྩུབ ——ས ་མ་ mam pot More D THE DOCTRINE OF THE LAW AND GRACE UNFOLDED; 66 OR, A DISCOURSE TOUCHING THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER; SHEWING 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, SEVERAL QUESTIONS AN- FOR THE BETTER UNDERSTANDING OF THE READER, THERE ARE SWERED 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. "The law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh to God," Heb. vii. 19. Therefore we conclude that a man is justified by faith without the deeds of the law," Rom. iii. 28. "To him therefore that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness," Rom. iv. 5. THE EPISTLE TO THE READER. READER, IF at any time there be held forth by the preacher the freeness and fulness 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, toge- | ther 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 unac- quainted with the natures of these two covenants, or either of them, therefore, say they, here is no- thing 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 anding of these two covenants treated of in the en- the nature of the other,-souls will never be able suing discourse; and so to study them until thou, 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 mayst 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 be- low, it is thy duty, if thou wish thyself happy for the time to come, to give up thyself to the study- | neither to know what they are by nature nor what they lie under. Also, neither can they un- derstand 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. 02 212 DOCTRINAL DISCOURSES. through grace, do not only get the notion of the one and 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 hardly 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 know- ledge 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. vii. 9, 10, compared with Phil. iii. 5-11, &c. But when that came, and was indeed discovered unto him by the Spirit of the Lord, then Paul dies (Rom. vii.) to all his former life, (Phil. iii.,) and that man which before could con- tent himself to live, though ignorant of the gos- pel, cries out now, "I count all things but loss for the excellency of the knowledge of Jesus Christ my Lord," ver. 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 a physician, but them that are sick;" 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 effec- tually 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 not 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 na- ture 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, viii. 31-36. This people were professors, and yet did not know the truth, (the gospel;) and the reason was, because they did not know them- selves, and so not the law. I would not have thee mistake me, Christian reader; I do not say that the law of itself would 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 (James, i.), 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 sin- ner 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 lan- guage of the children of God shall feelingly drop from thy lips, and not till then. : 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; was lost, and is found.” "With whom we all had our conversation in time past. “But now are (so many of us as believe) returned to Jesus Christ, the chief Shepherd and Bishop of our 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 on 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 ful- ness of the gospel, do not thou say then 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, to- gether 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 to them the 16th of Luke, from the 19th verse to the end; and the 1st Cor. vi. 9, 10, and Gal. iii. 10; Rom. iii. 9—19; only this cau- tion I would give by the way, how that they which preach terror to drive souls to the obtain- ing 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 men are in by nature to discover to souls their need of the gospel, this is honest preaching, (see Rom. DOCTRINAL DISCOURSES. 213 } iii. 9—25, &c.,) and he that doth do so, he doth the work of a gospel minister. Again; there are others that say, because we do preach the free, full, and exceeding grace dis- covered in the gospel, therefore we make void the law; which 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 through faith,” or preaching of the gospel, "make void the law?" nay, stay, saith Paul, "God forbid we do thereby establish the law," Rom. iii. 31. : Aud verily, he that will indeed establish the law, or set it in its own place, (for so I under- stand 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 co- venant 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. 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 con- victions, and be not too hasty in getting them off from thy conscience; but let them so work till thou do see thyself by nature void of all grace, 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 the soul that Jesus Christ standeth open-armed to receive thee, to wash away thy sins, to clothe thee with his righteousness, and is willing to present thee before the presence of the glory of God and among the innumerable company of angels with And let me tell you, if a man be ignorant of exceeding joy. This being thus, in the next the covenant of grace, and the bounds and bound-place, do not satisfy thyself with these secret lessness of the gospel, though he speak and make and first persuasions, which do or may encourage mention of the name of the Father, and of the thee to come to Jesus Christ; but be restless till Son, and also of the name of the new covenant, thou do find by blessed experience the glorious and the blood of Christ, yet at this very time, and glory of this the second covenant extended unto in these very words, he will preach nothing but thee, and sealed upon thy soul with the very the law, and that as a covenant of works. spirit of the Lord Jesus Christ. And that thou Readers, I must confess it is a wonderful, my-mayest not slight this my counsel, I beseech sterious thing, and he had need have a wiser thee, in the second place, consider these following spirit than his own that can rightly set these two things- covenants in their right places, that when he speaks of the one he doth not jostle the other out of its place. Oh, to be so well enlightened as to speak of the one-that is, the law-for to mag- nify the gospel; and also to speak of the gospel so as to establish (and yet not to idolize) the law, nor any particulars thereof; it is rare, and to be heard and found but in very few men's breasts. If thou should 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, scholarlike terms, thou must under- stand 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's 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. And the first is, friend, If thou do not desire the salvation of thy soul, yet I pray thee to read • báo, ggt að gamall, prona First, If thou do 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, Hos. iv. 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 mi- serable! who would slight convictions that are on their souls, which 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 misspending 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 sense- less, more seared and sottish in their spirits; for some, who formerly would awake and weep, and relent under the hearing of the word, do now for the present sit so senseless, so seared and har- dened in their consciences, that certainly if they should have hell-fire thrown in their faces, as it 214 DOCTRINAL DISCOURSES. ! Į is sometimes cried up in their ears, they would scarce be moved; and this comes upon them as a just judgment of God, 2 Thess. ii. 11, 12. Thirdly, If thou do slight these, or those con- victions that may be set upon thy heart by read- ing 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 sin- ners see their lost condition and the need of a Saviour. Now here I might add many more considerations besides these, to the end thou mayst be willing to tend and listen to convic- tions; as, First, Consider thou hast a precious soul, more worth than the whole world; and this is com- monly 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 thou go to hell, thy body must go thither too, and thence never to come out again. "Now consider this, you that (are apt to) forget God, (and his convictions,) lest he tear you in pieces, and there be none to deliver," Ps. I. 22. But if thou shalt be such an one that shall, notwithstanding thy reading of thy misery, and also of God's mercy, still persist to go on in thy sins, know, in the first place, that here thou shalt be left, by 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. 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 un- punished, 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 knocking at your 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 have their advantage of me, and so God be dishonoured by me, and thou also ashamed to own me. Oh, 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. } DOCTRINAL DISCOURSES. 215 THE DOCTRINE OF THE LAW AND GRACE UNFOLDED, &c. "For ye are not under the law, but under grace.” ROMANS, VI. 14 | IN the three former chapters, the apostle is plead- ing 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 shew 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," &c. 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 disobe- dience of the one, many, yea all, were brought into a state of condemnation, Rom. v. 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 com- fort, my brethren, let me tell you that your con- dition 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 you 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 you are not under the law," &c. 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 adminis- tration, and none but that; or thus: you are not now bound by the authority of the law to fulfil 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 you are not under the law." What is meant by this word, "law"? The word "law," in scrip- ture, 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-Heb. viii. 13, “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 cove- nant of works, or the law. I say, therefore, the word “law” and the word "grace," in this sixth | 6. 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, to whom he saith, saith, "But ye;" mark, "ye, ye believers, ye con- verted persons, ye saints, ye that have been born again. (Ye) "for ye are not under the law," implying others are that are in their natural state, that have not been brought into the covenant of grace by faith in Jesus Christ. The words therefore being thus understood, there is dis- covered these two truths in them- DOCT. 1. That there are some in gospel times that are under the covenant of works. DOCT. 2. 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. 勃勃 ​* 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, saith, saith, “What things soever the law saith, it saith to them that are under it mark, "it saith to them that are under the law, that every mouth may be stopped, and all the world become guilty before God," (Rom. iii. 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, Gal. v. 18, he saith, But if you are led by the Spirit, you are not under the law," 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, Gal. iii. 10, there he saith, “ For as many as are of the works of the law are under the curse”—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. iii. 9. Now I shall pro- ceed to what I do intend to speak unto. ་· | 216 DOCTRINAL DISCOURSES. First, I shall shew you what the covenant of works, or the law, is, and when it was first given, together with the nature of it. Secondly, I shall shew you what it is to be under the law, or covenant of works, and the miserable state of all those that are under it. Thirdly, I shall shew you who they are that are under this covenant, or law. Fourthly, I shall shew you how far a man may go and yet be under this covenant, or law. For the first, What this covenant of works is, and when it was given. 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 Gal. iv. 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,) saith, As for you that desire to be under the law, I will shew 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 sig nifies Mount Sinai, where the law was delivered to Moses on two tables of stone, (Exod. xxiv. 12; xxxiv. 1; Deut. x. 1 ;) which is that that whoso. ever is under, he is destitute of, and altogether without, the grace of Christ in his heart at the present-Gal. v. 3, 4, “For I testify again to every man (saith he, speaking to the same people) that Christ has become of none effect unto you, whosoever of you are justified by the law," namely, that given on Mount Sinai-"ye are fallen from grace." That is, not that any can be justified by the law; but his meaning is, 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, in 2 Cor. iii. 7, 8, the apostle, speaking again of these two covenants, saith, For if the ministra- tion 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?" 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. But, secondly, though this law was delivered to Moses from the hands of angels on two tables of stone, 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 com- manded the man, saying, Of every tree in the garden thou mayest freely eat but of the tree of knowledge of good and evil, thou shalt not eat of it; for in the day thou eatest thereof thou shalt surely die," (Gen. ii. 16, 17;) which command- ment then given to Adam did contain in it a forbid- ding to do any one 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 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 com- manded Adam to abstain from the sins spoken against the ten commandments, he had not com- manded to abstain from all, but from some; therefore it must needs be that he then com- manded to abstain from all sins forbidden in the law given on Mount Sinai. Now that God com- manded 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, in that he did punish the sins that were com- mitted against those commands that were then delivered on Mount Sinai before they were de- livered 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 judg- ment against, (as in Exod. xii. 12;) and blas- phemed their true God, (Exod. vii. 17, to the end;) for their gods could neither deliver them- selves nor their people from the hand of God; but in the things wherein they dealt proudly he was above them, Exod. xviii. 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 defil- ing of his daughter Dinah, Gen. xxxiv. 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. xxi. 23 ;) the like we see between Abimelech and Isaac, (Gen. xxxi. 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, Exod. xiii. 19. And we find the Lord rebuking his people for the breach of the fourth commandment, Exod. xvi. 27-29. And for the breach of the fifth, the curse came upon Ham, Gen. ix. 25-27. And Ishmael dis- honouring his father in mocking Isaac was cast out, as we read, Gen. xxi. 9, 10. The sons-in- law of Lot for slighting their father perished in the overthrow of Sodom, Gen. xix. 14, &c. The sixth commandment was broken by Cain, and so dreadful a curse and punishment_came upon him, that it made him cry out, "My pu- nishment is greater than I can bear," Genesis, iv. 13. Again; when Esau threatened to slay his brother, Rebecca sent him away, saying, "Why should I be deprived of both of you in one day ?" hinting unto us, that she knew murder was to be punished with death, (Gen. xxvii. 54,) which the Lord himself declared likewise to Noah, Gen. ix. 6. Again; a notable example of the Lord's justice in punishing murder we see in the Egyptians and Pharaoh, who drowned the Israelites' chil- dren in the river, (Exodus, i. 22;) and they themselves were drowned in the sea, Exodus, xiv. 27. Kay Kamar m appea V DOCTRINAL DISCOURSES. 217 The sin against the seventh commandment was punished in the Sodomites, &c., with the utter destruction of their city and themselves, Gen. xix. 24, 25. Yea, they suffer the vengeance of eternal fire, Jude, 7. Also the male Sheche- mites, for the sin committed by Hamor's son, were all put to the sword, Gen. xxxiv. 25, 26. Our first parents sinned against the eighth commandment in taking the forbidden fruit, and so brought the curse on themselves and their pos- terity, Gen. iii. 16. Again; the punishment due to the breach of this commandment was by Jacob accounted death, (Gen. xxxi. 30, 32,) and also by Jacob's sons, Gen. xliv. 9, 10. Cain sinning against the ninth commandment (as in Gen. iv. 9) was therefore cursed as to the earth, ver. 11. And Abraham, though the friend of God, was blamed for false-witness by Pharaoh, and sent out of Egypt, (Gen. xii. 18-20,) and both he and Sarah reproved by Abimelech, Gen. xx. 9, 10, 16. Pharaoh sinned against the tenth command- ment, (Gen. xii. 15,) and was therefore plagued with great plagues, ver. 17. Abimelech coveted Abraham's wife, and the Lord threatened death to him and his except he restored her again, (Gen. xx. 3 ;) yea, though he had not come near her, yet for coveting and taking her the Lord fast closed up the wombs of his house, ver. 18. 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 argu- ment 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 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, or 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 com- mandments 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 there is no law, there is no transgression," Rom. iv. 15. "For sin is not imputed where there is no law; nevertheless death reigned from Adam to Moses," saith he, Rom. v. 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. vi. 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, iii. 4. Again; they 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 cove- nants, (to wit, grace and works,) under which two covenants all are; some under the 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 that the sins against that on Sinai were punished by God for the breach thereof before it was given there; so it doth plainly appear to be a truth; for it would be unrighteous with God 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 sub- stance 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. iii. 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. v. 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. 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 cove- nant 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 thus, 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,- Veja makan padang bata mga m 218 DOCTRINAL DISCOURSES. First, 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 ministra- tion of death; that, therefore, is the covenant of works, 2 Cor. iii. For if," saith he, "the mi- nistration of death, written and engraven in stones, was glorious," &c. Secondly, 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 labour- ing to take them off from trusting in it,) he doth plainly tell them it is that which was given on Sinai, Gal. iv. 24, 25. Therefore that which was delivered in two tables of stone on Mount Sinai is the very same 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 that doth these things shall live by them,” (Rom. x. 5;) and in case they break them, even any of them, it saith, "Cursed is every one that continueth not in all things that are written in the (whole) book of the law to do them," Gal. iii. 10. Now this being thus cleared, I shall proceed. the soul that sinneth shall die, Ezek. xviii. 4,) whosoever doth abide under this covenant, and dieth under the same, they must and shall in to the lion's den; nay, worse than that, for they shall be thrown into hell, to the very devils. A second thing to be spoken to is this: to shew 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, it is to be bound, upon pain of eternal damnation, to fulfil, 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 that are written in the book of the law to do them," Gal. iii. 10. That man that is under the first co- venant stands thus, and only thus, as he is under that covenant, or law. Poor souls, through igno- rance 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 quar- tered, not to transgress any of the commandments of the king so here, they that are under the co- venant of works, they are bound, upon pain of eternal banishment and condemnation, to keep within the compass of the law of the God of hea- The covenant of works may, in this case, be compared to the laws of the Medes and Per- sians, which being once made, cannot be altered, Dan. vi. 8. You find that when there was a law made and given forth, that none should ask a pe- tition 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 into the lion's den, verse 16. So here, I say, there being a law given, and sealed with the truth and the word of God, (how that ven. | 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 ex- tend itself into many, even into all the ten com- mandments, and those ten into very many more, as might be shewed; 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 com- mit 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 parti- cular of them. 2. Again; you know that the laws being given forth by the king, which if a man keep and obey a long time, yet if at the last he slip and break those laws, he is presently apprehended, and con- demned by that law. These things are clear as touching the law of God, as it is a covenant of works: If a man do fulfil nine of the command- ments, and yet breaketh but one, that being bro- ken 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, 2nd chap., at the 10th ver. | | 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, Thou shalt not kill. Now, if thou commit no adultery, yet if thou killest, thou art become a transgressor of the law." As thus: it may be thou didst never make to thyself a god of stone or wood, or at least not to worship it really and so openly as the hea- then, yet if thou hast stolen, borne false witness, or lusted after a woman in thy heart, (Matt. v. 28,) thou hast transgressed the law, and must for cer- tain, living and dying under that covenant, perish for ever by the law; for the law hath resolved on this beforehand, saying, " Cursed is every one that continueth not in all things;" mark, I pray Ι you, "in all things;" that is the word, and that seals the doctrine. 3. Again; though a man do not covet, steal, murder, worship gods of wood and stone, &c., 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 DOCTRINAL DISCOURSES. 219 danger,) "I will not hold him guiltless that taketh my name in vain,” (Exod. xx. 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. 4. Though thou shouldst fulfil this covenant, or law, even all of it, for a long time, ten, twenty, forty, fifty, or three-score 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 is, con- tinueth not in all things, mark that) which are written in the book of the law to do them." But if a man do keep all the law of God his whole lifetime, only sin one time before he dies, that one sin is a breach of the law, and he hath not con- tinued in doing the things contained therein; for to continue, according to the sense of the scrip- ture, is to hold on without any failing, either in thought, word, or deed; therefore, I say, though a man do walk according to the law all his life- time, but only at the very last sin one time be- fore 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 cove- nant of grace shall surely live by it, so, even so, they that are under the covenant of works and the law shall surely be damned by it, if continuing there. This is the covenant of works and the na- ture of it—namely, not to pardon (to fall in) any thing, 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 utmost mite," Luke, xii. 59. Herein you must consider that this doth not only condemn words and deeds, as I said before, but it hath authority to condemn the most secret thoughts of the heart, being evil; so that though you do not speak any word that is swearing, ly- ing, jesting, dissembling, or any other word that tendeth to or savoureth of sin, yet if there should but come to pass but one vain thought through your heart but once in all thy lifetime, the law taketh hold of it, accuseth, and also doth con- demn thee for it. You may see an instance for all in the 5th of Matt., at the 27th and 28th verses, where Christ saith, that though a man do not lie with a woman carnally, yet if he do 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 therefor, and doth by its au- thority both cast, condemn, and execute thee for thy so doing. "The thought of foolishness is sin," Prov. xxiv. 9. 6. Again; the law is of that nature and seve- rity that it doth not only inquire into the gene- rality 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 be- cause of that; I say, if when thou art a hearing, there is but one vain thought, or in praying, but one vain thought, or 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, 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 employ- ments of the world, as thy trade or calling, either in buying or selling any way, in anything what- soever; I say, if in any particular it findeth 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 trans- gressor against God, and a destroyer of thy own soul. Here I would have thee, by the way, to take notice, that it is not my intent at this time to en- large 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 chuse 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 one 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. OBJECT. 1. 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 220 DOCTRINAL DISCOURSES. 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. 1. 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 pro- mising 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 igno- rance 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. | 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, siu one time against it in all thy lifetime thou art gone, and not one promise belongs to thee if thou con- tinue under this covenant. Methinks, the pri- soners 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 tenour of the law, pass judgment upon him, and the sentence of the condemnation must be read to the prisoner, though it make them fall down dead to hear it, if he executes the law as he ought to do. And just thus it is concerning ANSW. 2. 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 repentings 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. iii. 10. 66 They brake my covenant, and I regarded them not, saith the Lord," Heb. viii. 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 the law of God. 66 thee. OBJECT. 2. But hath not the law promises as well as threatenings? saying, "The man that doth these things shall live (mark, he shall live) by them," or, in them. OBJECT. 3. Ay, but sometimes, for all your haste, the judge doth also give some pardons, and forgive 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 de- served 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 the mau be found under it, and a trans- gressor, 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 there is no remission," (Heb. ix. 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 shewing mercy without giving a full satis- faction, yet the law of God cannot be so con- tented, 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 cove- nant of grace, which is more easy, and soul-re- freshing, 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 ANSW. First, to break the commandments is not to keep or fulfil the same; but thou hast broken them; therefore the promise doth not belong to thee by that covenant. Secondly, The promises that are of the law are conditional, and so not performed unless there be a full and con- tinual 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 follow- ing 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 pro- mise 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 DOCTRINAL DISCOURSES. 221 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 transgressions, and to satisfy the cries, the dole- ful 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. ix. 22;) no forgive- ness of the least sin against the law. OBJECT. 4. 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 righte- ous, and to live a holy life; and now, instead of being a breaker of the law, I do labour to fulfil the same. What say you to that? ANSW.-Set the case, thou couldst walk like an angel of God; set the case, thou couldst fulfil 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 unresistible 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 with- out remedy; for thou hast sinned, though after- wards 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 un- changeable 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 place 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 He- brews to stick close to Jesus Christ, lest they fall under the justice of God by these words— Heb. xii. 29, " For our God is a consuming fire," into which, if thou fall, it is not for thee to get out again, as it is with some that fall into a mate- rial fire; no, but he that falls into this, he must lie there for ever; as it is clear where he saith- Isaiah, xxxiii. 14, "Who among us can dwell with everlasting burnings, and with devouring fire?" For justice once offended knoweth not how to shew any pity or compassion to the of- fender, 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 im- possible 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 un- faithful to himself; to himself, that is, to his justice, holiness, righteousness, wisdom, and power, if he should offer to stop the runnings 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 deny, disown, and break that, of which he hath said, Luke, xvi. 7, "It is easier for heaven and earth to pass away, than for one tittle of the law to fail," or be made of none effect. 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 say- ings 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 shall do well, and they shall have peace, though they walk after the imagination of their own hearts, (Ďeut. xxix. 19, 20,) and be not so strict as the word commands, and do not as it saith. 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 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 eter- nally 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 can as well cease to be God as to alter or change the nature of his godhead. And 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 222 DOCTRINAL DISCOURSES. must drink of his irrecoverable wrath, which is the execution of the same justice. I say, this 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, unsup- portable, and unchangeable vengeance on the party offending. Secondly, Because thou art not as infinite as God, but a poor created weed, that is here to-day and gone to-morrow, and not able to answer God in his essence, being, and attributes; thou art bound to fall under him, for that thy soul or body can do nothing that is infinite in such a way as to satisfy this which is an infinite God in all his attributes. 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 shew the danger of them by reason of the law, as they come from Adam; secondly, as they are in their own persons particularly under it. 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. Oh, 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. v. 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 made them sinners-" By one man's disobedience many were made sinners," Rom. v. 19. And this is worse than the first. 3. Not only so, but he deprived them of their strength, by which at first they were enabled to stand, and left them no more than dead men. Oh helpless state! Oh how beggarly and miser- able 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 venomous nature in the hearts of Adam's sons and daugh- ters, 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. Oh sad! Canst thou hear this, and not have thy ears to tingle and burn on thy head? Canst thou read this, and not feel this, and not feel thy conscience begin to throb and dag [shoot]? If so, surely it is because thou art either possessed with the devil, or besides thyself. 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, (2 Cor. iii. ;) that is, they are under that dispensation, or ad- ministration, whose proper work is to curse and condemn, and nothing else. 2. Their condition is sad who are under the law, because they are not only under that minis- tration 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, Rom. v. 20, “The law entered," saith the apostle, "that the offence might abound," 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 that are written in the book of the law to do them," Gal. iii. 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 obe- dience 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 con- trol them, saying, this was not well done, this was done by 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, notwith- standing 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 them- selves to fail here, and 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 adminis- tration 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 of thee faster, hastening of thee harder, giving of 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 com- mand 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, con- trary 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; DOCTRINAL DISCOURSES. 223 the law was delivered to man at the first when he was in a possibility to have fulfilled it; now, then, though man may 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 them- selves that brought themselves in this condition; therefore saith the apostle, "What things soever the law (or commands) saith, it saith to them that are under the law; that every mouth may be stopped, and all the world may become guilty before God," (Rom. iii. 19 ;) and this is thy sad condition that art under the law, Gal. iii. 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, "They know not 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 thy strength, with all thy might, &c.; and can the natural man do this? Jer. xiii. 23. How can those that are accustomed to do evil, do that which is commanded in this particular? "Can the Ethio- pian change his skin, or the leopard his spots ?" Doth not 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 called for ;) and canst thou, being car- nal, do that? But there is no man that hath un- derstanding, if he should hear thee say so, but would say that thou wast either bewitched or stark mad. curse. 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 though they follow it, it will not lead them to heaven; no, but contrariwise, it will lead them under the "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. iii. And again; "Israel, that followeth after the law of righteous- ness, 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. Rom. ix. 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 mayst 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 mayst, nay, thou shalt have for thy sins the damnation of thy soul and body in hell to all eternity; forasmuch, as I say 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 adminis- tration 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 contrari- wise 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 brake my covenant, and I regarded them not, saith the Lord," Heb. viii. 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. iii. 2. 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. iii. 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 hea- ven; 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 privileges of saints, because they are tied up from them by the limits and bonds of the cove- nant 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 juris- diction 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 shall stand or fall.” The co- venant of grace doth admit to those that are under it also liberty and freedom, together with com- manding of subjection to the things contained in it, which I shall speak to further hereafter. But now, that the former things may be fur- ther made to appear-that is, what the sad con- dition of all them that are under the law is, as I have shewn you something of the nature of the law, so also shall I shew that the law was added and given for that 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, (Rom. v. 20;) not that it should take away sin in any, but to discover the sin which is already begotten, or that may hereafter be be- gotten, by lust and Satan; 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 224 DOCTRINAL DISCOURSES. 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 fail- ings, and to chide them; yea, to throw them out of the lord's favour for the same. only to kill the body; but they, both body and soul, to be tormented in hell with the devil to all eternity. Thirdly, 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 no- body 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 be- fore 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 wast 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 wast 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, for saith the apostle, "The Gentiles, which have not the law, these do by nature the things con- tained in the law, these, having not the law," CC are (that is, not written as we have, yet they) a law unto themselves: which shew the works of the law written in their hearts," (Rom ii. 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 conscience shall stand up for the truth of this where he saith, "Their con- science also bearing witness, and their thoughts the meanwhile accusing or else excusing one an- other." other." Ay, but when? Why, "in the day when God shall judge the secrets of men by Jesus Christ according to my gospel," Rom. ii. 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. Fourthly, A fourth end why the Lord did give the law 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. iii. 19 ;) and indeed this will be the ground of silencing, as I said before, they finding themselves guilty, their consciences back- ing the truth of the judgment of God passed upon them, 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 trans- gressions against the commandments; thus there- fore shall the parties under the first covenant be fitted to destruction, (Rom. ix. 22,) even 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 shewn, mouths might be stopped from quarrelling, "and "the world might be- that all the world," mark, come guilty before God," and so be in justice for ever and ever overthrown because of their sins. as Secondly, 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 con- demns 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 condemn- ing of him; but this shall not be so in the judg- ment-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 that are under the law," (that is, all the commands, all the cursings and threatenings that are spoken by it, are spoken, saith he,)" that "that every mouth may be stopped;" mark, I beseech you, it saith, saith he, "that every mouth might be stopped, and that all the world might become guilty before God," Rom. iii. 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 pre- venting of this the law was given; ay, and that it might prevent thee to purpose, God gave it be- times, before either thy first father had sinned, or thou wert born. So that again, if there should be these objections offered against the proceed- | ings 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, 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 dis- charging 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 them- selves 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 : DOCTRINAL DISCOURSES. 225 And this will be so for these reasons. | stealers, liars, (look to it, liars,) for perjured per- First, Because God hath a time to magnify his sons, and (in a word) if there be any other thing justice and holiness, as well as to shew his for- that is not according to sound doctrine." These bearance and mercy. We read in scripture that are one sort of people that are under the law, and his eyes are too pure to behold iniquity, (Hab. so under the curse of the same, whose due is to i. 13,) and then we shall find it true. We read drink up the brimful cup of God's eternal ven- in scripture that he will magnify the law, and geance, and therefore I beseech you not to de- make it honourable, and then he will do it indeed. ceive yourselves; "For know you not that the Now, because the Lord doth not strike so soon unrighteous shall not inherit the kingdom of as he is provoked by sin, therefore poor souls God? Neither fornicators, nor idolators, nor will not know nor regard the justice of God, adulterers, nor effeminate, nor abusers of them- neither do they consider the time in which it selves with mankind, nor thieves, nor covetous, must be advanced, which will be when men drop nor drunkards, nor revilers, nor extortioners, shall under the wrath of God as fast as hail in a inherit the kingdom of heaven," 1 Cor. vi. 9, 10. mighty storm, 2 Peter, iii. 9; Ps. 1. 21, 22. Now, Poor souls, you think that you may have your therefore, look to it all you that count the long-sins, your lusts, and pleasures, and yet you shall suffering and forbearance of God slackness; and do pretty well, and be let to go free in the judg- because for the present he keepeth silence, there- ment-day; but see what God saith of such in the fore think that he is like unto yourselves. No, 9th of Deuteronomy, ver. 19, 20-Which shall no; but know that God hath his set time for bless themselves in their heart, saying, We shall every purpose of his, and in its time it shall be have peace, we shall be saved, we shall do as advanced most marvellously, to the everlasting well as others, in the day when God shall judge astonishment and overthrow of that soul that shall the world by Jesus Christ; but, saith God, I be dealt withal by justice and the law. Oh, how will not spare them, no, but my anger and my will God advance his justice! Oh, how will God jealousy shall smoke against them. How far? advance his holiness! First, by shewing men Even to the executing all the curses that are that he in justice cannot, will not regard them, written in the law of God upon them. Nay, because they have sinned; and, secondly, in that saith God, I will be even with them, "for I will his holiness will not give way for such unclean blot out their names from under heaven." And wretches to abide in his sight, his eyes are so indeed it must of necessity be so, because such pure. souls are unbelievers, in their sins, and under the law, which cannot, will not, shew any mercy on them; for it is not the administration of mercy and life, but the administration of death and de- struction, as you have it 2 Cor. iii. 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 [impudent] 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 hell-fire to put them into. But oh, 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 out of 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? Isa. x. 3. glory? Isa. x. 3. O sad state! Secondly, They are under the law also who do not only so break and disobey the law, but fol- low after the law as hard as ever they can, seek- ing justification thereby,—that is, though a man should abstain from the sins against the law, and labour to fulfil 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 P Secondly, 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 for all this 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 Friend, there is nover an idle word that thou speakest but God will account with thee for it; there is never a lie that 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. 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 cove- nant of works who are open, profane, and un- godly 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, chap. i. ver. 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 (un- righteous or) lawless and disobedient, for the un- godly and for sinners, for unholy and profane, for murderers of fathers and murderers of mo- thers, for manslayers, for whoremongers, for them that defile themselves with mankind, for men- S 226 DOCTRINAL DISCOURSES. ¦ 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 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 Rom. ix., at ver. 30, 31, where the apostle, speak- ing of the very same thing, saith, "But Israel, which followed after the law of righteousness;" mark, that followed after the law of righteous- ness; they notwithstanding their earnest pur- suit, or hunting after the law of righteousness, "fell short of 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 ministra tion of life if he die there. Read also that scrip- ture, Gal. iii. 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 con- sider 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 notwith- standing, 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 be- guiled reason; but for my part, I do know it is so, and shall labour also to convince thee of the truth of the same. ▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬ 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 that 3rd of the Ro- mans, and also in the 5th; in the one he endea- vours for to prove that all had transgressed in the first Adam as he stood a common person, repre- senting both himself and us in his standing and falling-Rom. v. 12, “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;" 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, secondly, in case this should be opposed and rejected by quarrelsome persons, though there be no ground for it, Paul hath an- other argument to back his doctrine, saying, "For we have proved (already) that both Jews and Gentiles are all under sin." First, "As it is written, There is none righteous, no, not one." Secondly, "They are all gone out of the way, they are together (mark, together) become unprofitable, there is none that doeth good, no not one." Thirdly, "Their throat is an open sepulchre, with their tongues they have used de- ceit, the poison of asps is under their lips." Fourthly, "Their mouths are full of cursing and bitterness." Fifthly, "Their feet are swift to shed blood." In a word, "Destruction and misery are in their ways; and the way of peace they have not known." Now then, saith he, having proved these things so clearly, the con- clusion of the whole is this, "That what things soever the law saith, (in both shewing of sin, and cursing for the same,) it saith (all) to them that are under the law, that every mouth may be stopped, and all the world may become guilty before God," Rom. iii. 9-20. So that here, I say, lieth the ground of our 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 that are written in the book of the law to do them." | First, 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 the 3rd of the Galatians, at the 10th verse, 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 that are written in the book of the law to do them." 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 is, continually too-that is, without any failing or Secondly, 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 some- times the lust of concupiscence, fornication, co- vetousness, pride, heart-risings against God, cold- ness of affection towards him, backwardness to good duties, speaking idle words, having 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. viii. 3,) and so, notwithstanding all our obedience to the p K A Pattana 40- DOCTRINAL DISCOURSES. 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 continueth not in everything," (Gal. iii. 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, (see Phil. iii. 7-10,) and accounts it but dung, but as dirt on his shoes, that he might be found in Christ, and so be saved by him without the deeds of the law, Rom. iii. 28. But, thirdly, set the case of 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- 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, iv. 12. The second argument is, that that righteous- ness 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 Heb. xi. 6, "But without faith it is impossible to please him ;" mark, it is impossible. The second thus, "The law is not of faith," Gal. iii. 12; Rom. x. 5, 6, compared with Gal. iii. 11. "But that no man is justified in the sight of the Lord by the law, 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- First, That soul who hath eternal life, he must have it by right of purchase or redemption, Heb. ix. 22; Ephes. i. 7. Secondly, This purchase or redemption must be through the blood of Christ. "We have redemption through his blood." "Without shedding of blood there is no remis- sion." 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. ix. 22. Justice calls for satisfaction, because thou hast transgressed and sinned against it, and that must have satis- faction; therefore all that ever thou canst do cannot bring in redemption, though thou follow the law up to the nail-head, as I may say, be- cause 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 227 giving up ourselves to live a righteous life should make God like better on us [like us better], 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 will- ing to follow the law, but because he is willing to save them. "Not for thy righteousness, or for thy uprightness of heart dost thou possess the land," Deut. ix. 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 ob- tained by the works of the law, which is so 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 ourselves, or done by us, (Rom. iii. 24,) no, "but by faith, without"-mark that-- "without the deeds of the law," ver. 28. Again, "Not of works, lest any man should boast," Eph. ii. 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. i. 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- First, That thou mightst be convinced by it of thy sins, and that thy sins might indeed ap- pear very sinful unto thee; which is done by the law these ways-First, by shewing of thee what a holy God he is that gave the law; and, se- condly, by shewing thee thy vileness and wick- edness, in that thou, contrary to this holy God, hast transgressed against and broken this his holy law; therefore saith Paul, "The law was added, that the offence might abound," (Rom. v. 20 ;) that is, by shewing the creature the holiness of God, and also its own vileness. Secondly, That thou mayst know that God will not damn thee for nothing in the judgment- day. Thirdly, Because he would have no quarrelling at his just condemning of them at that day. Fourthly, Because he will make thee to know that he is a holy God and pure. QUEST.-But seeing you have spoken thus far, I wish you would do so much as to shew 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 something a difficult ques- tion, and had need be not only warily, but also home and soundly answered. The question con- sists of three particulars-First, What men have done; secondly, how far men have gone; thirdly, what they have received, and yet to be under P 228 DOCTRINAL DISCOURSES. the law, or covenant of works, and so in a state of condemnation. M As for the first, I have spoken something in general to that already; but for thy better un- derstanding I shall speak yet more particularly. First, a man hath and may be convinced and troubled for his sins, and yet be under this cove- nant, and that in a very heavy and dreadful manner, insomuch that he may find the weight of them to be intolerable and too heavy for him to bear, as it was with Cain-Gen. iv. 13, "My punishment (saith he) is greater than I can bear." Secondly, 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-Matt. xxvii. 3, "And when he (Judas) saw what was done, he repented." Thirdly, Men may not only be convinced, and also repent for their sins, but they may also de- sire the prayers of the children of God for them too, and yet be under this covenant and curse— Exod. x. 16, 17, " And Pharaoh called for Moses and Aaron, and said, I bave sinned; entreat the Lord your God that he may take away from me these plagues." Fourthly A man may also humble himself for his offences and disobedience against his God, and yet be under this covenant, see 1 Kings, xxi. 24-29. Fifthly, A man may make restitution unto men for the offence he hath done unto them, and yet be under this covenant. Sixthly, 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, ix. 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, i. 4. 66 Seventhly, 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,-see Mark, vi. 20, "For Herod feared John, (why? not be- cause he had any civil power over him, but) be- cause he was a just man and holy, and observed him; and when he heard him, he did many things, and heard him gladly." It may be that thou thinkest that because thou hearest such and such, therefore thou art better than thy neigh- bours; but know for certain that thou mayst not only hear, but thou mayst 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. 2. 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? ANSW. First, 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, see Matt. M xxv. 1, where he saith, "The kingdom of hea- ven (that is, a visible company of professors of Christ) is likened to ten virgins, which took their lamps, and went forth to meet the bride- groom, five of them were wise, and five were foolish." These, in the first place, are called virgins-that is, such as are clear from the pol- lutions of the world; secondly, they are said to go forth-that is, from the rudiments and tradi- tions 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, (see verse 10,) which they should not have done, had they been under the covenant of grace, and so not under the law. Secondly, 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. Thirdly, 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 concern- ing 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, (1 Cor. xiii. 1-4;) 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. Fourthly, 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 mayst be so gifted as to prophesy of things. to come, the most glorious things, even the com- ing of the Lord Jesus Christ to reign over all his enemies, and yet be but a Balaam, a wicked and a mad prophet, see 2 Pet. ii. 16; Numb. xxiv. 16–25. Fifthly, They 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 you out to meet him," Matt. xxv. 1-6, and yet was out of the Lord Jesus Christ, and yet was under the law. Sixthly, Nay, further, they may not only con- tinue in a profession till then, (supposing them- selves 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, DOCTRINAL DISCOURSES. 229 66 saying, "Lord, Lord, have we not eaten and drank in thy presence? and hast not thou taught in our streets?" Nay, further, "Have not we taught in thy name? and in thy name 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 com- manded, 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 drank 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; see Matt. vii. 22; Luke, xiii. 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;) and hearing you cry, "Lord, open to us," say, "Depart, I know you not;" lest though you think of having joy, you have weeping and gnashing of teeth. 3. 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? First, 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-see Gen. xxi. 17, "And God heard the voice of the lad, (even of cast-out Ishmael;) and the angel of the Lord called to Hagar (which was the bond-woman, and under the law, Gal. iv. 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 sup- pose 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 bond-woman, 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 cvii. 23 — 29; cvi. 15-" He gave them their desire and sent leanness to their souls." 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 of them, and causeth the sun to shine upon them, and the rain to distil upon their substance, Matt. v. 45. Nay, he doth give the beasts in the field their appointed food, and doth hear the young ravens when they cry, (Psalm cxlvii. 9,) which are far inferior to man. 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. Secondly, They may receive promises from the mouth of the Lord. There are many that have had promises made to them by the Lord in a most eminent manner, and yet, as I said before, are such as are cast out and called the children of the bond-woman, which is the law-see Gen. xxi. 17, 18, “And the angel of the Lord called out from heaven to Hagar, (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 of him,” — mark, there is the promise, "for I will make of him (of the son of the bond- woman) a great nation." | Thirdly, 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. x. 9;) another heart, mark that, and yet an out-cast, a rejected person, 1 Sam. xv. 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 mayst 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; 1 say, that then thou mayst stand, and have that blessed sentence spoken to thy soul, "Come, ye blessed of my Father, inherit the kingdom prepared for you from before the foun- dation of the world," Matt. xxv. 34. OBJECT.-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. Secondly, Because we do deny that the covenant of works will save any. Thirdly, 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. ANSW. 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 inter- cession 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 which was born of Mary, even her first-born Son -that is, he doth apply by faith to his soul the 230 DOCTRINAL DISCOURSES. virtues of his death, blood, righteousness, &c., 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, &c.; 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. iii. 18. Thus in general; but yet more particular. First, 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 re- fined 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 the 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 inter- cession of that man Jesus without, Romans, viii. 32-40. But, secondly, Do you think that there was no change in the five foolish virgins spoken of in Matt. xxv. 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 but foolish virgins, and yet but under the law, and so under the curse, as I said before. OBJECT.-But, say you, we have disowned the covenant of works, and turned from that also. ANSW. This is sooner said than done. Alas, alas! poor souls think because they can 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 cove- nant 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, vii. 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 con- verted; see that scripture, Romans, ix. 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 of faith." And what else? Why, "but Israel, which followed after the law of righteousness, have 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 And let bye lean upon the works of the law. 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 doc- trine of grace doth so hardly go down (even with professors) in truth, effectually, 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 righte- ous, holy, and just; his holy law, therefore, hav- ing 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 CC DOCTRINAL DISCOURSES. 231 | I ! 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, (2 Cor. iv. 3,) which doth argue their not being under the covenant of grace, but rather under the law, or old covenant. As, for instance, if you do come among some professors of the gospel, in general you shall have them pretty busy and ripe; else 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 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 be- tween the law and the gospel, so that for the one —that is, for the gospel-I can plead, and also can shew 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 profes- sion of the same; see 2 Peter, ii. 20, where he saith," For if after they have escaped the pol- lutions of the world through the knowledge of our Lord and Saviour Jesus Christ, (which was not a saving knowledge,) they are again entan- gled therein and overcome, the latter end of that man is worse than his beginning." See Matt. XXV. 1-4, &c., and also Matt. vii. 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? ANSW.- 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. See 1 Cor. xiii. 1—4. Secondly, 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 Pet. ii. 20, the scripture which I men- tioned before; for indeed that one scripture is enough to prove all that I desire to say as to this very thing; for, if this very thing; for, if you observe, there is en- folded therein these following things-first, that reprobates may attain to a knowledge of Christ. Secondly, 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 our Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last end of that man is worse than his beginning." Now that they are repro- bates, dogs or sows.* Read further. "C But," saith he, "it is happened to them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed, to her wal- lowing in the mire," ver. 21, 22. 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 walking in the ordinances of God, and as near the examples of the apostles, as ever any churches since the primitive time, as we judge. ANSW.-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. i. 7, 8. Alas, alas, how will such professors as these are fall before the judg- ment-seat of Christ! Then such a question as this, "Friend, how camest thou in hither, not having on thy wedding garment?" will make them 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 eat 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 out- ward 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 here- unto 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, * Some professors, take them at the best, are but like dogs, spewing out their filth for a time. ! 232 DOCTRINAL DISCOURSES. me, 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 prayers' sake, for his alms' sake, for his humiliation' 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. 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 mill- stone 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 only 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. xxii. 13;) for Christ will not say unto men in that day, Come, which of you made a profession of 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 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 de- stroying tempests which then will roar against the soul and body of a sinner, (Luke, vi., the three last verses;) 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 be- cause he doth do good duties, he is under the covenant of the works of the law, let his duties be never so eminent, so frequent, 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 prac- tices 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 himself in a legal spirit; for know this for certain, that it is the principle, not the command, that makes the subjecter 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 ordi- nances and commands of the gospel, if they do but do them in a legal 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) sbare 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 same spirit; for, as I said before, it is not the obedience to the command that makes the subjecter 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 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 com- mand 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 (not a Christian) that is one outwardly"-that is, one only by an outward subjection to the ordinances of prayer, hearing, reading, baptism, breaking of bread, &c.-" But he is a Jew (a Christian) which is one inwardly,” * I beseech you, do not think that 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. DOCTRINAL DISCOURSES. 233 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. ii. 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 servants. 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 cove- nant 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 cr spirit. | Again, saith the apostle, "Whatsoever is not of faith is sin," (Rom. xiv. 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 of 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 subject thereunto, even under the covenant of works; but these poor souls are not aware of it, and there is their misery. QUEST. But have you no other way to dis- cover the things of the gospel, how they are done with a legal principle, but those you have already made mention of? "" ANSW.-That thou mightst be indeed satisfied herein, I shall shew you the very manner and way that a legal, or old-covenant converted pro- fessor (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. First, 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 see- ing 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. Thirdly, Having done it, he con- tents 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 afore- said, 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," or by them, Lev. xviii. 5; Ezek. xx. 11; Gal. iii. 12; Rom. x. 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 con- ditional 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 com- mand. 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 con- ditional promises in the New Testament do not call to the same people in the same state or un- regeneracy to fulfil them, upon the same con- ditions. 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. x. 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, Rom. iv. 5, "To him that worketh not," saith the apostle, (for salvation,) "but believeth on him that justifieth the ungodly, his faith"-mark, "his faith is counted for righteousness. So that we," saith he, “conclude that a man is justified by faith without"-mark again, "without the deeds of the law," Rom. iii. 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 fulfil 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 his- 234 DOCTRINAL DISCOURSES. torical, notional, or traditional acknowledgment of the same. And, secondly, see if thou canst so well fulfil this condition, that the very virtue and efficacy that it hath on thy soul will engage thee to fulfil those other conditions, really in love to that man whom thou shouldst believe hath frankly and freely forgiven thee all, without any con- dition acted by thee to move him thereto, accord- ing to that saying in 2 Cor. v. 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-mark, "We believe, and therefore speak." So we believe, and therefore do, 2 Cor. iv. 13. Take heed, therefore, that you do not that you may believe, but rather believe so effectu- ally 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 ex- pressions? 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 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-Eph. ii. 8, "Not of (doing or of) works, lest any man should (be proud, and) boast," ver. 9. Now, some people Now, some people be so ignorant as to think that God will give them Christ, and so all the merits of his death, if they will be but vigilant, 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 any respect to anything that is in thee, Rev. xxii. 17; Isaiah, lv. 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. xxi. 6. Now, if Christ doth give it, and that freely, then he doth not sell it 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, Rom. xi. 6. 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, with- out 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 under- standing, Rom. xi. 6. Now, before I go any further, it may be neces- sary 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. 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 of 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. Oh man! thou must go quite back again, 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, else thou wilt never come to Christ as a sinner; and if so, then Christ will not receive thee; and if So, then thou mayst see that to keep off from Christ because thou canst not do, is to keep 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 ob- jection. 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 con- dition; 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 as to my satisfaction. ANSW.-Though there be a condition com- manded 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 fulfil 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 fulfil the same condition; is God that worketh in you,"-mark, (believers), both to will and to do of his own good "for it "in you DOCTRINAL DISCOURSES. 235 ││ pleasure," Phil. ii. 13. "Thou hast wrought all our works in us, and for us," Isaiah, xvi. 12. So that if the condition be fulfilled, it is not done in the ability of the creature. But, secondly, 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 our sins," Ephes. ii. 4, —that is, when we were without faith, and that was the cause why we believe; for he thereby hath quickened us together, through the merito- rious 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 Ephes. ii. 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 at 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 nou- rishment 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 wan- tonness. 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 has been done by way of answer to several questions, for the better sa- tisfaction 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 some- thing to the second doctrine, and then afterwards I shall speak something by way of use and appli- cation to this first doctrine. The second doctrine now to be spoken to is, to shew that the people of God are not under the law but under grace" For ye are not under the law, but under grace," Rom. vi. 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. Secondly, 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 shew you who they are, and what their condition is, that are under that. But before I come to that, I shall speak a few words to shew you what the word “ grace" in this place signifies; for the word " grace" in the scripture referreth sometimes to favour with men, (Est. ii. 7; Gen. xxxiii. 10; xxxix. 4 ; l. 4,) some- times to holy qualifications of saints, (2 Cor. viii. 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. viii. 9; Phil. ii. 2, 7. Again; sometimes it is taken for the free, rich, and unchangeable love of God to man, through Jesus Christ, who for our cause and sakes did make himself poor; and so it is to be understood in these words," For you are not under the law," to be cursed, and damned, and sent headlong to hell, "but (you are) under grace, grace," to be saved, to be pardoned, to be pre- served, "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-Eph. ii. 8, For by grace you are saved;" by free grace, by rich grace, by un- changeable 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, scald- ing, flaming, fiery furnace of hell; from being arraigned as malefactors, convinced, judged, con- demned, and fettered with the chains of our sins to the devils to all eternity; and all this freely, freely by his grace, (Rom. iii. 24,) by rich grace, unchangeable grace; for, saith he, I am God, and change not: therefore ye sons of Jacob are not consumed," Mal. iii. 6. This is grace indeed. The word " grace," therefore, in this scripture (Rom. vi. 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 do- minion over you," or, it shall not domineer, reign, 236 DOCTRINAL DISCOURSES. 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, adver- saries, 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; this is a pardon not conditional, but freely given. Consider, first, it is set in opposi- tion to works-"You are not under the law." Secondly, The promise that is made to them (say- ing, "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 do- minion over you; for (mark the reason) you 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, un- changeable love of God, it remaineth that, in the first place, we prove the doctrine, and after that proceed. 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 not under- stand 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, "You 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 re- pentance, but accuseth, curseth, and condemneth every one that is under it-" Cursed is everyone that continueth not in all things written in the book of the law to do them," Gal. iii. 10. But, I say, believers having their sins forgiven them, it is because they are under another, even a new covenant-Heb. viii. 8, “Behold, the days come, saith the Lord, that I will make a new covenant with them.-For I will be merciful to their un- righteousness, and their sins and their iniquities will I remember no more," verse 12. Secondly, 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. Oh, 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 no- thing to pay, he frankly and freely forgave them all. I will heal their backslidings, and love them freely; I will blot out thy transgressions for mine own sake," &c., Luke, vii. 43; Hosea, xiv. 4; Isaiah, xliii. 25. ――― Thirdly, The saints are not under the law, be- cause the righteousness that they stand justified before God in is not their own actual righteous- ness by the law, but by imputation, and is really the righteousness of another-namely, of God in Christ, 2 Cor. v. 21; Phil. iii. 8-10." Even the righteousness of God, which is by faith of Jesus Christ, which is unto all and upon all (that is, imputed to) them that believe," Rom. iii. 22. But if they were under the old covenant, the cove- nant of works, then their righteousness must be their own, or no forgiveness of sins-" If thou do well, shall not thou be accepted? but if thou transgress, sin lieth at the door," saith the law, Gen. iv. 7. Fourthly, In a word, whatsoever they do re- ceive, 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 ob- taining 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. lxv. 1. 2. Have they pardon of sin? They have that also freely," I will heal their backslidings, and love them freely," Hos. xiv. 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. xii. 2. 4. Have they hope? It is God that is the first cause thereof " Remember thy word unto thy servant, wherein thou hast caused me to hope," Ps. cxix. 49. 5. Have they righteousness? It is a free gift of God, Rom. v. 17. p 6. 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, xv. 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 our comforts and consolations, 2 Cor. i. 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, xi. 13. "Thou hast wrought all our works for us," Isaiah, xxvi. 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 hath given us the victory, through our Lord Jesus Christ," 1 Cor. xv. 57; Rom. vii. 24, 25. Ileaven DOCTRINAL DISCOURSES. 237 i and glory, it is also the gift of him "who giveth his richly all things to enjoy,” Matt. xxv. So that these things, if they be duly and so- berly considered, will give satisfaction in this thing. I might have added many more for the clearing of these things; as, first, when God came to man to convert him, he found him a dead man, (Eph. ii. 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 edness; 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. 3. He was fain to reveal Christ Jesus unto him, man being altogether senseless, and igno- rant of the blessed Jesus, Matt. xi. 25, 27; 1 Cor. ii. 7—10. Now, secondly, This covenant, I say, was made with one, not with many, and also confirmed in the wick-conditions of it with one, not with several. First, That the covenant was made with one, see Gal. iii. 16, 17, “Now to Abraham and to his seed was the promise made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this, I say, is the covenant which was confirmed before of God, in Christ," &c. 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. 66 2. The condition was made with one, and also accomplished by him alone, and not by several; yet in the nature, and for the everlasting deliver- ance of many; even by one man Jesus Christ, as it is clear from Rom. v. 15-17, &c.: and in Zech. ix. 11, the Lord saith to Christ, "And as for thee"-mark, as for thee also, by the blood of the covenant," or as for thee whose covenant was by blood; that is, the condition of the cove- nant 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 was no water. Those scriptures in Ga- latians, iii. 16, 17, that are above cited, are not- ably to our purpose; the 16th verse saith it was made with Christ, and the 17th 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. 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, 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. Now we are to proceed, and the things that we are to treat upon in the second place are these - First, Why it is a free and unchangeable grace. Secondly, Who they are that are actually brought into his free and unchangeable covenant of grace, and how they are brought in. Thirdly, What are the privileges of those that are actually brought into this free and glorious grace of the glorious God of heaven and glory. For the first, Why it is a free and unchange- able 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, se- condly, 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. "2 First, That it comes by way of covenant, con- tract, or bargain, (though not personally with us,) be pleased to consider these scriptures, where it is said, Ps. Lxxxix. 3, “I have made a covenant with my chosen: I have sworn unto David* my servant. "And as for thee also, by the blood of thy covenant (speaking of Christ) have I sent forth the prisoners out of the pit wherein was no water," Zech. ix. 9—11. Again; "You have sold yourselves for nought, and you shall be bought without money," Ezek. xxxiv. 23, 24; xxxvii. 24, 25. "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 be- gan: that we should be saved from our enemies, and from the hands of all that hate us; to per- form his mercy promised to our fathers, and to remember his holy covenant," or bargain, Luke, i. 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 *The word David in this place signifieth Christ, as also in other scriptures. ignorance, let them be pleased to read soberly that 49th chapter of the prophet Isaiah, from ver. 1 to 12, and there they may see that it runs as plain a bargain as if two should be making of a bargain between themselves, and concluding upon several conditions on both sides. But more of this hereafter. • . 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 every ways as holy, as pure, as infinite, as powerful, and as everlast- ing as God, Prov. xxii. 23—31; Zech. xiii. 7; Rev. i. 11, 17, 22; xiii. 16; Isa. ix. 6; Phil. ii. 6 ; Heb. i. Secondly, This covenant or bargain was made in deed and in truth before man was in being. Oh! 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 238 DOCTRINAL DISCOURSES. made with the undertaker thereof; for all the other sayings are to shew unto us that glorious plot and contrivance that was concluded on be- fore 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 that the scrip- ture doth declare that the price was agreed on by the Son before time; the promise was made to him by the Father, that he should have his bargain before time; and the choice, who they were that should be saved was made before time, even before the world began. 66 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 made manifest in these last times for you, who by him do believe," &c., 1 Pet. i. 19, 20. Mark, it was foreordained or concluded on between the Father and his Son before the world began. Secondly, 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 " hopes of eternal life, which God, that cannot lie, promised before the world be- gan," (Tit. i. 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. Thirdly, The choice was also made then, even before man had a being in the world, as it is evident where he saith, "Blessed be the God and Father of our Lord Jesus Christ, who hath 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. i. 3, 4. Nay, did I look upon it here to be necessary, I should shew 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 shew you that the very saints' qualifications as part of the covenant was then concluded on by the Fa- ther and the Son according to these scriptures, Eph. i. 3, 4; ii. 10; Rom. viii. 28, which, it may be, I may touch upon further anon. But, thirdly, 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 one 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 First, that God spake to them in such a way to shew 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. Secondly, That he thereby might let them understand that he was the same then as hc is now, and now as he was then; and that then it was resolved on between his Son and he 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, &c., for them: for all along you may see that when he speaketh to them of the new covenant, he mentions their seed, still aiming at Christ; Christ, the seed of the woman, was to break the serpent's head, Gen. iii. 15; xvii.; Ps. lxxxvii. 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, &c.; still pointing at Christ. And, thirdly, To stir up their faith and expecta- tions to be constant unto the end in waiting for that which he and his Son had concluded on be- fore time, and what he had since the conclu- sion declared unto the world by the prophets. Fourthly, 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! OBJECT. But you will say perhaps, the Scrip- tures 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 the house of Judah, not according to the covenant that I made with their fathers in the day in which I brought them out of the land of Egypt," &c., Heb. viii. 10-12; Jer. xxxi. 33. 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," &c. ANSW.-First, it cannot be meant that the new covenant was made with Christ, and the house of Israel and Judah as the undertaker 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 shewed before. But, secondly, these words here are spoken, first, to shew 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, offer- ings, temple, &c., and to bring them to the right understanding of the thing and things that they held forth, which was to come, and to put an end to those. If you do but understand the epistle to the Hebrews, it is a discourse that sheweth 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," &c., puts an end to the things and ordinances of the Levi- tical priesthood. Read the 7th, 8th, 9th, and 10th chapters, and you will find this true. So, then, when he saith, "The days come in which I will make a new covenant," it is rather to be meant a changing of the administration, a 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 sha- dows 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 DOCTRINAL DISCOURSES. 239 Secondly, 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 * Yet the second Adam was before the first, and also the second covenant before the first. This is a riddle. 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 cove- nant, yet that covenant was never so clearly made manifest, as at the coming, death, and re- surrection of Christ; and therefore, saith the scripture," "He hath brought life and immortality to light through the gospel," 2 Tim. i. 9, 10. "Who hath saved us, and called us with an holy calling; not according to the works of righteous- ness which we have done, but according to his own purpose and grace, which was given us in Christ before the world began, (there is the co- venant,) but it was made manifest by the appear- ing of our Saviour Jesus Christ, who hath abo- lished death, and brought life and immortality to light through the gospel." 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. (6 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 save that which was lost. The Son of man did not come to destroy men's lives, but to save them. He gave his life a ransom for many. And this is the will (or covenant) of him that sent him, that of all which he hath given him he should lose nothing, but should raise it up again at the last day," John, vi. 39. | Secondly, As touching the conditions agreed on, they run thus- Again; if at any time you do find in the scrip- ture that the covenant of works is spoken of as the first covenant that was manifested, and so before the second covenant, yet you must under- stand 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.* And in this did Christ in time most gloriously answer Adam, who was the figure of Christ, (Rom. v.) as well as of other things; for as the first covenant was 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," Psalm lxxxix. 28, 34, 35. My mercy will I keep for him for evermore," saith God; "my covenant shall stand fast with him," (this him is Christ, if you com- pare this with Luke, i. 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 have I sworn by my holi- ness that I will not lie unto David," to whom this was spoken figuratively in the person of Christ; for that was God's usual way to speak of First, 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, Sacrifices and offerings 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 hast thou prepared me," Heb. xiii. 20, 21. This doth prove us under grace. 60 Secondly, 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 con- cluded 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 the 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 re- blood (that was shed according to the terms) of the everlasting covenant," Heb. xiii. 21, 22. the glorious things of the gospel in the time of ceived from) the ectual satisfaction that he re- 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 come 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 I; therefore I shall not pray that this might be absolutely removed from me: "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. Secondly, The conditions upon which the per- sons who are concerned in it do agree. Thirdly, 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. Thirdly, 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 suffer- ing such things for our poor bodies and souls? Gal. iii. 13, 14. This is grace. 240 DOCTRINAL DISCOURSES. Fourthly, 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 Zech. ix. 12, "Turn to the stronghold," saith God, " ye prisoners of hope; even to-day do I declare that I will render double unto thee." 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, No, "I thank my God through Jesus Christ, he hath given me the 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, 1 Cor. xv. 55-57. This is the way to prove ourselves under grace. P Fifthly, That on the Mediator's side he should by thus doing bring in everlasting righteousness for saints, (Dan. ix. 24;) and that the Father for this should give them an everlasting kingdom, 1 Pet. i. 3—5; Eph. i. 4; 2 Tim. iv. 18; Luke, xxii. 28, 29. But, 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 must be au- thorized 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 by the Leviti- cal law; for this is the way to prove that we are not under the law, but under grace. And, first, his first office after the covenant was made and concluded upon was, that Jesus should become bound as a surety, and stand engaged upon oath to see that all the conditions of the covenant that was concluded on between him and his Father should, according to the agree- ment, be accomplished by him; and, secondly, that after that, he should be the messenger from God to the world to declare the mind of God touch- ing the tenour 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 Heb. vii. 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 the 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 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 cove- nant 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 shew unto the heirs of promise the immutability of his counsel, (in making of the covenant,) confirmed it by an oath :-that we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us," Heb. vi. 13-18; vii. 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, (Ps. lxxxix. 34, 35,) nor alter the thing that is gone out of my mouth," as was before cited. 66 Herein you may see that God and Christ were in good earnest about the salvation of sin- ners; for so 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 hand 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. lxiii. 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 by him," Prov. viii. 30. Secondly, 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 cove- nant, was this- First, That there should be a complete satis- faction given to God for the sins of the world; for that was one great thing that was agreed upon when the covenant was made, Hebrews, x. 5. Secondly, That Jesus Christ should, as afore- said, bring in an everlasting righteousness to DOCTRINAL DISCOURSES. 241 clothe (his body) the saints withal, Dan. ix. 24, 25. Here is grace. Thirdly, That he should take in charge to see all those forthcoming without spot or wrinkle at the day of his glorious appearing from heaven to judgment, and to quit them before the judg- ment-seat. Again, thirdly, 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 sureties 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? 2. The creditor looks that the surety should be an able man. Now our surety was, and is, in this case very 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 fulness of time was come, God sent forth his Son-made under the law, to redeem them that are under the law," according to the surety- ship, Gal. iv. 4, 5. Thus comes grace to saints. Again, fourthly, 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. And, oh, how wonderfully true was this accom- plished, 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 shew hereafter. | 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 it- self, which is God's dwelling place, to reuder the value and price that was agreed upon for the sal- vation of sinners. But I shall speak more of this in another head, therefore I pass it. 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 sin- ners. 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, iii. 15, 16, 18. Secondly, 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; to set (Luke, iv. 18) open the prison doors, and to let the pri- soners go free, Isa. lxi. 1—3. And this was the message that Christ was to deliver to the world by commandment from his Father; and this he told us when he came of his errand, where he But, secondly, in the next place, after that saith, "I lay down my life for my sheep-no Jesus Christ had stood bound, and was become man taketh it away from me, but I lay it down our surety in things pertaining to this covenant, of myself. I have power to lay it down, and to his next office was to be the messenger of God take it up again. This commandment have I touching his mind and the tenour of the covenant received of my Father," (John, x. 15-18,) even unto the poor world; and this did the prophet this commandment hath my Father given me, that foresee long before, when he saith, “Behold, I│I should both do this thing and also tell it unto will send my messenger, and he shall prepare the way before thee," speaking of John the Baptist. "And he shall prepare the way before thee. And then he speaketh of Christ to the people, saying, "And the Lord whom ye seek shall sud- denly 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. iii. 1. you. 29 Now the covenant being made before between the Father and the Son, and Jesus Christ be- coming bound to see all the conditions fulfilled, this being done, he comes 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 in- deed, 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 be- come a surety in the behalf of poor sinners, ac- cording to the terms of this covenant? Now, you know, a messenger commonly when he cometh, he 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 sent 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 seeking after Jesus Christ, if you do but con- sider these following things about what he was sent- Thirdly, 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 hath given me shall come to me;" and let me tell you, my heart too, saith Christ- He that cometh unto me will I in nowise cast out. As my Father is willing to give you unto me, even so am I as willing to receive you. 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 "" As Q 242 DOCTRINAL DISCOURSES. might have life; and this I was sent to tell you of my Father. Fourthly, His message was further; he came to tell them how and which way they should come to enjoy these glorious benefits; also by benefits; also by laying down motives to stir them up to accept of the benefits. The way is laid down in John, iii. 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 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 have taken this body, it is on purpose that I might offer it 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 to justice; and this thou art to believe, and not in the notion, but from thy very whole soul. Now the motives are many. First, If they do not leave their sins, and come to Jesus Christ, that their sins might be washed away by his blood, they are sure to be damned in hell; for the law hath condemned them al- ready, John, iii. 18, 19. Secondly, 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, &c. Here is grace. Methinks if I had but time to speak fully to all things that I could speak to from these two hea- venly 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 to the devil;) I say, methinks it should stop him, and make him willing to look back and accept of salvation for his poor condemned soul, before God's eternal vengeance is executed upon him. Oh, 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? and salvation? How if he had came, having taken a command from his Father to damn you, and to send you to the devils in hell? Sinners, 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 may 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-be- holding the hardness of their bearts, he wept over it, and took up a lamentation over it; be- cause 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 in a gore of blood to proffer mercy to thee, to shew 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 cove- nant; but because I am not willing to cut too short off 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 shew 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 cere- monies 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. P First, 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, ser- pents, 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 kind 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 towards after their fall; but not for the cursed 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 to do, which was even the salvation of his creatures by that offer- ing 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 cove- nant to offer a sacrifice, and that an effectual one too, if he intended the salvation of sinners-" A body hast thou prepared me; I am come to do thy will," Heb. x. I shall therefore shew you, first, what was ex- pected of God in the sacrifice in the type, and then shew you how it was answered in the anti- type. Secondly, I shall shew you the manner of the offering of the type, and so answerable thereto to shew you the fitness of the sacrifice of the ཡ DOCTRINAL DISCOURSES. 243 { body of Christ, by way of answering some ques- tions. For the first of these- 1. God did expect that sacrifice which he him- self 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, i. 29. 2. This sacrifice must not be lame nor de- formed; it must have no scar, spot, or blemish; to signify, that Jesus Christ was to be a complete sacrifice by covenant, 1 Pet. i. 29. 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 the covenant, Heb. x. 5. But, secondly, As to the manner of it- 1. The sacrifice, before it was offered, was to have the sins of the children of Israel confessed over it; to signify, that Jesus Christ must (Isa. liii. 4-7; 1 Pet. ii. 24) bear the sins of all his children by covenant-" As for thee, by the blood of thy covenant, in his own body on the tree," Zech. ix. 10, 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 Mount Calvary, Luke, xxiii. 33. 3. The sacrifice was to be killed there; to sig- nify, that Jesus Christ must and did suffer with- out 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, (Lev. xiv. 3-6;) to signify, that Jesus Christ must die, and come to life again. 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, (Lev. xvi. 7—22,) and then to be let go into the wil- derness, never to be catched again; to signify, that Christ's death was to make satisfaction for sin, and his coming to life again was to bring in everlasting (Rom. iv. 25) justification from the power, curse, and destroying nature of sin. 7. The scape-goat was to be carried by a fit man into the wilderness; to signify, that Jesus Christ should be both fit and able to carry our sins quite away 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, (Exod. xii. 5-11;) to signify, that they that are saved should spi- ritually feed on the body and blood of Jesus Christ, or else they have no life by him, John, vi. 51-53. 9. This sacrifice must be eaten with unlea- vened bread; to signify, that they which love their sins, that devilish leaven of wickedness, they do not feed upon Jesus Christ. Now, of what hath been spoken this is the sum, 66 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 as the shadow, but he as the substance. Oh! when Jesus Christ did come to make himself a sacrifice, or to offer himself for sin, you may understand that our sins were in- deed charged to purpose upon him. Oh! how they scared his soul, how they brake his body, insomuch that they made the blood run down his blessed face and from his precious side; there- fore 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. liii. ;)* 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. Oh, the torments of his soul! they were torments in- deed; his soul was that that felt the wrath of God. My soul," saith he, " is exceeding sor- rowful, even unto death," Matt. xxvi. 38. My soul is troubled, and what shall I say?" John, xii. 27. The rock was not so rent as was his precious soul; there was not such a terrible dark- ness on the face of the earth then as there was on his precious soul. Oh! 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. xxvii. 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 what 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 on 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 66 66 gg med manger derken, valger valgt * As Christ did not suffer in his body without suffer- ing 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. Q 2 244 DOCTRINAL DISCOURSES. 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 mightst enjoy the joys of heaven. QUEST.-But why did he suffer the pains of hell? ANSW.-That thou mightst 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 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 eapacity to die, or that was able to answer an in- finite God by his so suffering but he. 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 jus- tice must fall upon him; for justice takes ven- geance 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 with- out his so suffering? Would not his dying only of a natural death have served the turn? ANSW. No, in nowise. The sins for which The sins for which he suffered called for the torments of hell; the condition in 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 rooms, Gal. iii. 13,) 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. But, secondly, had he not died and suffered the cursed death, the covenant had been made void, and his suretyship would have been for- feited, and, besides this, the world damned in the flames of hell-fire; therefore, his being a sacri- fice was one part of the covenant; for the terms of the covenant were, that he should spill his blood, Zech. ix. 10, 11. O blessed Jesus! O O blessed grace! 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 con- sider and to think of him, Zech. xii. 10, 11. ▬▬▬▬▬▬▬▬▬ M Thus, passing this, I shall now speak some- thing to Christ's priestly office. But, by the way, if any should think that I do here 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 be- cause they have not thought on this so well as they should-namely, that as he was a sacrifice he was passive, (Isaiah, liii. ;) that is, led or had away as a lamb to his sufferings; 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 clear- ness on my spirit, I was, and am caused to lay them down in two particular heads. And, there- fore, The second thing that I would speak some- thing 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. iii. 1 ; v. 5, 10; vii. 24–26; viii. 1, 4; X. 21. Now the things that I shall treat upon are these-First, I shall shew you the qualifications required of a priest under the law; secondly, his office; and, thirdly, how Jesus Christ did ac- cording to what was signified by those under the law; I say, how he did answer the types, and where he went beyond them. For his qualifications. First, They must be called thereto of God- "No man takes this honour upon him, but he that is called of God, as Aaron," Heb. v. 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- hath set on work—“ Called of God an high priest," &c., ver. 10. 66 Secondly, 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: (if he be) a blind man, or a lame, or he that hath a flat nose, or anything 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 hath a blemish; he shall not come nigh to offer the bread of his God," Lev. xxi. 17-22. What doth all this signify but that, in the first place, 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 or 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 DOCTRINAL DISCOURSES. 245 perfect every way, an acceptable high priest in things pertaining to God in reference to his se- cond covenant. Thirdly, 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. v. 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 com- pany of poor) ignorant souls, and on them that are out of the way," to recover them, and to set them in safety, (Heb. iv. 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 these poor creatures, Heb. ii. 17. Fourthly, 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. xiii., read that whole chapter;) all which is to signify, that Jesus Christ should not refuse to take notice of the several infirmities of the poorest of his 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. This privilege also have we under this second covenant. This is the way to make grace shine. | Fifthly, The high priests under the law, they were to be anointed with very excellent oil, compounded by art, (Exod. xxix. 7; xxx. 30 ;) to signify, that Jesus, the great high priest of this new covenant, should be in a most eminent way anointed to his priestly office by the Holy Spirit of the Lord. Sixthly, The priest's food and livelihood in the time of his ministry was to be the consecrated and holy things, (Exod. xxix. 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, emptied, and afflicted saints. O what offered for our salvation to God bis Father. But I pass that. Now I shall speak to his office. The office of the high priest in general was twofold-First, to offer the sacrifice without the camp. Secondly, to bring it within the veil-that is, into the holiest of all, which did type out heaven. First, 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 up again," John, x. 17, 18. And again it is said, "When he (Jesus) had offered up one sacrifice for sins, for ever sat down on the right hand of God," Heb. x. 12. Secondly, 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 offerings thou wouldst not, but a body hast thou prepared me," and that I will offer, Heb. x. 5. Thirdly, 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 se- pulchre, as in a clean place, where never any man before was laid, Lev. vi. 11, compared with John, xix. 41, 42. This being one part of his office, and when this was done, then in the next place he was to put on the glorious garment, when he was to go into the holiest, and take of the blood, and carry it thither, &c., he was to put on the holy gar- ment, which signifieth the righteousness of Jesus Christ. Secondly, 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 places-Exodus, xxviii. 9, 10, And thou shalt take two oynx stones, and shalt 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." And this was to sig- a new-covenant High Priest have we! Seventhly, The priests under the law were to be washed with water, (Exod. xxix. 4;) to signify, that when Jesus Christ was to enter into nify, that Jesus Christ should not go about the the holiest, then he was there to bear the names. work of his priestly office with the filth of sin of his elect in the tables of his heart before the upon him, but was without sin to appear as our throne of God and the mercy-seat, Heb. xii. 23. high priest in the presence of his Father, to exe- cute 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. vii. 26. Thirdly, 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-Heb. ix. 7, “But into the second went the high priest alone once every year, yet not without blood, which he offered for himself and for the errors of the people." Eighthly, The high priests under the law, be- fore they went into the holy place, were to be clothed with a curious garment, a breastplate, and an ephod, and a robe, and 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 the 28th of Exodus,) 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 66 Fourthly, He was there to make an atone- ment for the people with the blood, sprinkling of it upon the mercy-seat; but this must be done with much incense-Levit. xvi. 11-15, And Aaron shall bring the bullock which is for a sin- offering 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 burn- 66 246 DOCTRINAL DISCOURSES. And ing 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 the 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 upon the mercy-seat east- ward, and before the mercy-seat shall he sprinkle of the blood with his finger seven times. then he shall kill the goat of the sin-offering, which 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.' 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, (Heb. ix.,) 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. 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 interces- sion and prayers. "2 I might have branched these things out into several particulars, but I would be brief. | 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, xvii. 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 en- snared and entangled therein, it is because thou hast an interceding Jesus. "I have prayed," saith he, "that thy faith fail not," Luke, xxii. 32. Fourthly, It is partly by the virtue of Christ's intercession that the elect are brought in. There are many that are 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 all those that shall believe (though as yet they do not believe) on me (but that they may believe) through their word," John, xvii. 20. And let me tell thee, soul, for thy comfort, who art a coming in 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 ear- nest desire after Christ; and let me tell thee also, that it is his business to make intercession for thee, not only that thou mightst come in, but that thou mightst be preserved when thou art come in. Compare Heb. vii. 25; Rom. viii. 33-35, &c. Fifthly, 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 iniqui- ties of our holy things, perfuming our prayers with the glory of his own perfections; and there- fore it is that there is an answer given to the saints' prayers, and also acceptance of their holy "But Christ being come duties, Rev. viii. 3, 4. 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, sancti- fieth 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 consciences from dead works to serve And for this cause he is the the living God? mediator of the new testament, (or covenant,) that by means of death, for the redemption of the transgressions that were under the first testa- ment, they which are called (notwithstanding all their sins) might receive the promise of eternal inheritance," Heb. ix. 11-15. The third thing now to be spoken to is, to shew where and how Jesus Christ outwent and goes beyond these priests, in all their qualifica- tions 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. iii.; vii. 28. 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, i. 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 the behalf of us poor miserable sinners, Heb. vii. 24. Now, in the intercession of this Jesus, which is part of his priestly office, there are these things to be considered for our comfort- First, 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, de- lusions, temptations, pleasures, profits, or any thing of this world which may be too hard for them. "Father, I pray not that thou shouldst take them out of the world," saith Christ, "but that thou shouldst keep them from the evil," John, xvii. 15. Secondly, 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 infir- mities; as saith the apostle, "For if when we were enemies we were reconciled to God by the death of his Son, much more then being recon- ciled, we shall be saved by his life"-that is, by his intercession, Rom. v. 10. Thirdly, The maintaining of grace, also, is by Jesus Christ's intercession, being the second part of his priestly office. Oh, had we not a Jesus at DOCTRINAL DISCOURSES. 247 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, (Heb. vii. 23 ;) but he for evermore, ver. 24. 4. They were made without an oath, (ver. 20, 21;) but he with an oath. 5. They as servants; but he as a son, Heb. iii. 6. 6. Their garments were but such as could be made with hands, (Ez. xxviii. ;) but his the very righteousness of God, Rom. iii. 22. 7. Their offerings were but the body and blood of beasts, and such like, (Phil. iii. 8 ;) but his offering was his own body and soul, Heb. ix. 12, 13; x. 4, 5; Isaiah, liii. 10. 8. Those were at best but a shadow or type, (ver. 1; but he the very substance and end of all those ceremonies, Heb. ix. 10, 11. 9. Their holy place was but made by men, (Heb. ix. 24;) but his, or that which Jesus is entered into, is heaven itself, Heb. v. 2, 3. 10. When they went to offer their sacrifice, they were forced to offer for themselves, as men compassed about with infirmity, (Heb. vii. 26;) but he was holy, harmless, (Heb. x. 11,) who did never commit the least transgression, Heb. vii. 26. 11. They when they went in to offer were fain to do it standing, (Heb. x.,) to signify that God had no satisfaction therein; but he, "when he had offered one sacrifice for sin, for ever sat down at the right hand of God," (Jer. xii.,) to signify, that God was very well pleased with his offering. 12. They were fain to "offer oftentimes the sacrifice that could never take away sin; but he by one offering hath perfected for ever them that are sanctified," Heb. x. 11, 14. 13. Their sacrifices at the best could but serve for the cleansing of the flesh, (Heb. ix. 13;) 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, ver. 14. 14. Those high priests could not offer but once a year in the holiest of all, (ver. 7;) but our high priest ever liveth to make intercession for us, Heb. vii. 24, 25. 15. Those high priests, notwithstanding they were priests, 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, (Heb. vii. 21-23 ;) but our high priest hath vanquished and overcome that cruel enemy of ours, (Heb. ii. 15,) and brought life and im- mortality to light through the glorious gospel, 2 Tim. i. 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. vii. 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, i. 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 offer- ing, as I said before, perfected for ever those that he did die for. Thus in brief I have shewed 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. 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. Secondly, He stands bound as a surety to see everything in the covenant accomplished that was to be done on his part; then 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 pos- session for us, even into heaven itself, as you may see, Heb. vi. 20, where it is said, "Whither the forerunner is for us entered.' First, He is run before to open heaven's gates- "Be ye open, ye everlasting doors, that the King of glory may enter in." Secondly, He is run before to take possession of glory in our natures for us. 66 Thirdly, He is run before to prepare us our places against we come after- I go to prepare a place for you," John, xiv. 1—3. Fourthly, He is run thither to make the way easy, in that he hath first trodden the path himself. Fifthly, 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. Here now I might begin to speak of his pro- phetical 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 satis- faction, 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, or public man, a very dear price, 1 Cor. vi. 20. "For you are bought with a price, even with the precious blood of Christ," 1 Peter, i. 9. So it is by another, I say, not by us; yet it is as sure made over to us, even to so many of us as do or shall believe, as if we had done it, and ob- tained the grace of God ourselves. 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 248 DOCTRINAL DISCOURSES. us by ourselves-Now, "but Christ hath, (Heb. ix. 12,) not by the blood of goats and calves, ob- tained eternal redemption for us, (which were things offered by men under the law,) but by his own blood (meaning Christ's) he entered into the holy place, having obtained eternal redemption "" for us. Secondly, It comes to be unchangeable through the perfection of that satisfaction that was given to God through the Son of Mary for us; for what- ever 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 completely give a satisfaction to it, even so effec- tually; which caused God not only to say, I am pleased, but "I am well pleased," Matt. iii. 17; completely and sufficiently satisfied with thee on their behalf; for so you must understand it. Mark there these following words-" And, having made peace (or completely made up the difference) through the blood of his cross, by him to recon- cile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And And you, who were sometimes 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 unreprove- able in his sight," Col. i. 20-23. 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 pos- sible that one man Jesus, by one offering, should so completely obtain and bring in unchangeable grace for such an innumerable company of sin- ners as are to be saved? ANSW.--First, In that he was every way fitted for such a work. And, secondly, In that, as I said before, he did every way completely satisfy that which was offended by our disobedience to the former covenant. And for the clearing of this, First, Consider, was it man that had offended? he was man that gave the satisfaction-" For as by man came death, even so also by man did come the resurrection from the dead," 1 Cor. xv. 21. Secondly, Was it God that was offended? he was God that did give a satisfaction-“ To us a child is born, to us a son is given.-And his name shall be called The mighty God," Isa. ix. 6. "He thought it no robbery to be equal with God; but (for our sakes, 2 Cor. viii. 9) he made himself of no reputation," &c. Phil. ii. 5—7. Thirdly, For the further clearing of this, to shew you that in everything he was rightly qualified for this great work, see what God him- | self saith of him; he calls him, in the first place, man; and, secondly, he owns himself to be his fellow, saying, "Awake, O sword, against my shepherd, against the man"-mark, "the man that is my fellow, saith the Lord of hosts," Zech. xiii. 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 re- quire the satisfaction of man, here is a man to satisfy its cry; but if it say, But I am an infinite God, and must and will have an infinite satis- faction; here is one also that is infinite, even fellow with God, fellow in his essence and being, (Prov. viii. 23,) fellow in his power and strength, (1 Cor. i. 24,) fellow in his wisdom, (see again the same ver.) fellow in his mercy and grace, (Tit. ii. 10, compared with ver. 11,) 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 satis- faction. Thus much of the fitness of the person. Secondly, For the completeness of the satis- faction given by him for us. And that is dis- covered in these particulars— First, 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. i. 14; 1 Pet. i. 18, 19; Zech. ix. 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, xx. 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. i. 5. 4. Is there to be a righteousness to clothe them with that are to be presented before Divine jus- tice? then here is the righteousness of Christ, which is, "even the righteousness of God by faith," Rom. iii. 22; Phil. iii. 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 Pet. ii. 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. iii. 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 sin- ners? he is "willing to lay down his life for his sheep," John, x. 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, Psalm xvi. 10; and Acts, ii. 3. 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 se pulchre, and seal it never so fast, 1 Cor. xv. 2; Luke, xxiv. 34. DOCTRINAL DISCOURSES. 249 S 10. Must he carry that body in the presence of his Father, to take possession of heaven, Heb. ix. 24; John, xiv. 2, 3;) and must he ap- pear there as a priest, (Heb. vi. 20,) as fore- runner, (same ver.) as an advocate, (1 John, ii. 1, 2,) as prophet, as a treasure-house, as an in- terceder 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 satisfac- tion ? OBJECT.—But is it possible that he should so soon give infinite justice a satisfaction, a com- plete satisfaction? for the eternal God doth re- quire 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 jus- tice of God may have its full blow at them. But now he that I am speaking of is God, (Isa. ix. 6; 2 Tim. i. 16; Heb. i. 8, 9; Phil. ii. 4—6,) and so is infinite. Now, he which is true God is able to give in as little a time an infinite satisfac- tion 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 eternity is this they are not able to give the justice of God satisfaction, they being not infinite, as afore- said. "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 hath entered into the holy place, having (already) obtained eternal redemption for us." But how? "For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sancti- fieth to the purging 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 consciences 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 cove- nant, that by the means of his death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of an eternal inheritance," Heb. ix. 11-16, as I said before. P 29 OBJECT. This is much; but is God contented 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 ascen- sion into heaven, (Psalm xlvii. 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—John, xvi. 10, "Of righteousness," saith he, "because I go to my Father, and ye see me no more. As if he had said, My Spirit shall shew to the world that I have brought in a sufficient righ- teousness 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. >1 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 com- plaint told his Father that he and his merits were not valued to the worth, his Father answered, 66 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 mayst be for salvation to the ends of the earth," Isa. xlix. 1—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; be- hold the Gentiles, the barbarous heathens, they also shall be brought in as the price of thy blood. It is a light thing that thou shouldst be my ser- vant only to bring, or redeem, the tribes of Jacob, and to restore the preserved of Israel; I will give thee for a light to the Gentiles, that thou mayst be my salvation to the ends of the earth. 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 that 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 burnt his children in the fire to the devil, (2 Chron. xxxiii. 1—12,) 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. Also those that are spoken of Acts, xix. 19, that did spend so much time in conjuration, and the like, Aets, viii. (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. Simon Magus also, that was a sorcerer, and bewitched the whole city, yet he had mercy proffered to him once and again. 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 con- strained him to had he not had satisfaction suffi- cient 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 under- valued, I say, he doth therefore freely by his consent let mercy be proffered to the greatest 250 DOCTRINAL DISCOURSES. 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 is neces- sary," saith he, "that the word of God should first have been spoken to you," Acts, iii. 26; xiii. 46. And Christ gave them commission so to do; for, saith he, "Let repentance and remis- sion of sins be preached in my name among all nations, and begin"-mark that, "begin at Jeru- salem, Luke, xxiv. 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 ob- tained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them that should hereafter believe on him to life ever- lasting," 1 Tim. i. 16. As the apostle saith, those sinners that were dead, possessed with the devil, and the children of wrath, he hath quick- ened, delivered, and saved, (Ephes. ii. 1-7,) "that he might, even in the very ages to come, shew forth the exceeding riches of his grace in his kindness towards us (and that) through Jesus Christ." "" Secondly, 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 "Ask of me," saith he, "and I will give thee the (very) heathen for thine inheritance, and the uttermost parts of the earth for thy possession," Psalm ii. 8. And this was at his resurrection, Acts, xiii. 33. Whereas, though he had asked, yet if he had not given a full and complete satisfaction, justice would not have given him anything; 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. iii. 10. Thirdly, 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 satisfaction, and that at his ascension, Psalm lxviii. 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, (Phil. ii. 9; Rev. xix. 6 ;) 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 carth, 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 hand 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-" Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts"-mark, thou hast re- ceived 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 cove- nanted with his Father, till all come in the unity of faith, &c., Eph. iv. 8-13. Fourthly, It doth still appear far more evident; for will you hear what the Father himself saith for the shewing 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. iii. 17; Luke, ix. 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 them his footstool, where he saith, "Sit thou at my right hand until I make thine enemies thy footstool. 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, (Ps. cx. 1; Matt. xxii. 44; Heb. i. 13; x. 15;) ay, saith he, and "thou shalt dash them in pieces like a potter's vessel," Psalm ii. 9. Look to it you that slight the merits of the blood of Christ. "" Fifthly, 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, (Heb. ii. ;) 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-John, v. 26-28, " For as the Father hath life in him- self, so hath he given to the Son to have life in himself; and hath given him authority to exe- cute judgment also, because he is the Son of 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." Ay, and the worst enemy that Christ hath now shall come at that day with a pale face, with a quak- ing 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," Romans, xiv. 11; Phil. ii. ix. 11. man. - Much more might be added to discover the glorious perfection of this man's satisfaction; but for you that desire to be further satisfied con- cerning 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 Fa- ther to do unto you, Rev. ii. 27. Thus I have shewed you in particular that the covenant of the grace of God is free and un- changeable to men-that is, in that it hath been obtained for men, and that perfectly, to the DOCTRINAL DISCOURSES. 251 satisfying of justice, and taking all things out of the way that were any ways a hindrance to our salvation, Col. ii. 14. The second thing for the discovering of this freeness and constancy of the covenant of the 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, (mark Rom. v. 8, 9; Col. i. 21, 22,) whether it be Christ as the foundation-stone, or faith to lay hold on him-Eph. ii. 8, "For by grace you are saved, through faith, and that not of your- selves, (not for anything in you, or done by you for the purchasing of it,) but it is the free gift of God," and that bestowed on you, even when ye were dead in trespasses and sins," Eph. ii. 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. (C 66 iii. 5. Was it not grace, absolute grace, that God made promise to Adam after transgressions? Gen. iii. 5. Was it not free grace in God to save such a wretch as Manasseh was, who used enchant- ments, witchcraft, burnt his children in the fire, and wrought much evil? 2 Chron. xxxiii. 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 going 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 Cor. vi. 9, 10, speaking there of fornica- tors, idolators, adulterers, effeminate, abusers of themselves with mankind, thieves, covetous, re- vilers, drunkards, 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 earth, I am sure you cry, If ever we do go thither, it must be freely by grace. completely fulfilled it as a public person in our stead, Rom. viii. 1—4. 3. The devil that accused them is destroyed, Heb. ii. 14, 15. 4. Death, and the grave, and hell are overcome, 1 Cor. xv. 55; Hosea, xiii. 14. 5. Sin, that great enemy of man's salvation, that is washed away, Rev. i. 5. 6. The righteousness of God is put upon them that believe, and given to them, and they are found in it, Phil. iii. 8-10; Rom. iii. 22. 7. Christ is always in heaven to plead for them, and to prepare a place for them, Heb. vii. 24; John, xiv. 1—4. 8. He hath not only promised that he will not leave us, nor forsake us, but he hath also sworn to fulfil his promises. O rich grace! free grace! Lord, who desired thee to promise? who com- pelled thee to swear? We use to take honest men upon their bare words; but God, “willing more abundantly to shew unto the heirs of pro- mise the immutability of his counsel, (hath) con- firmed it by an oath, that by two immutable things, (his promise and his oath,) in which it is impossible for God to lie, (or break either of them,) we might have strong consolation who have fled for refuge to lay hold upon the hope set before us," Heb. vi. 13—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. Secondly, 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, i. 9. When jus- tice 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 Again, thirdly, Not only thus, but first, God hath begotten believers again to himself, to be his adopted and accepted children, in and through the Lord Jesus, 1 Peter, i. 3. Secondly, God hath prepared a kingdom for them before the foundation of the world, through Jesus Christ, Matt. xxv. Thirdly, He hath given them an earnest of their happiness while they live here in this world-Ephes. i. 13, 14, " After ye believed, you were sealed with the Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, to the praise of his glory," and that through this Jesus. Fourthly, If his children sin through weak- ness, 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," (Ezek. xxxvi. 22, 23,) but wholly and alone by the blood of Jesus. Fifthly, In a word, if you would see it alto- gether, 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. 252 DOCTRINAL DISCOURSES. 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 shew you how dearly, how really, how con- stantly he loveth us, who by the faith of his operation have laid hold upon him. 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. ― ix. 4-6,) so he goeth on with the same, saying, "I will never leave thee nor forsake thee," Heb. xiii. 5. 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 hast loved me," John, xvii. 23. | 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, viii. 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 house- hold of God-" They went out from us, for they were not of us; for if they had been of us, no doubt (mark that, no doubt, saith he) they would have continued with us: but they went out from us, that it might be made manifest that they were not all of us," 1 John, ii. 19. And though Hy- menæus and Philetus do throw themselves head- long to hell, nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his, 2 Tim. ii. 17-19. Secondly, 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, iv. 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, 1 John, iv. 16. | Thirdly, 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; there- fore it must needs be unchangeable. Fourthly, 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 every thing 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 OBJECT.-But the scripture saith that there are some that had faith, yet lost it, and have made shipwreck of it. Now God loves no longer than they believe, as is evident; for "he that believes 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 men may have, and yet be nothing, none of the saints of God, (2 Cor. xiii. 1-4,) and yet may do great things there- with. ever. OBJECT.-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 open sins again? Fifthly, 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; there- fore it is impossible for God to lie, and so for his eternal love to be changeable. Heb. vi. 13, 14, 17, 18. Here is an argument of the Spirit's own making! Who can contradict it? If any ob- ject, 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. ii. 8; Phil. i. 28, 29. So that here is the love unchange- able; 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. 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 on him. How came they by their faith? Why, by the opera- tion of the miracles that he did among them; for said they, "When Christ cometh, will he do more miracles than this man hath done ?" The great thing that wrought their faith in them was only by seeing the miracles that he did, (John, ii. 23; vii. 31,) 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. i. 18, 19. So there is a believing, being taken with some marvellous work, visibly ap- pearing 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 cer- tainty of the satisfaction of the merits of Christ to the soul in a more glorious way, both for cer- | OBJECT. But if this love of God be unchange able in itself, yet it is not unchangeably set upon the saints unless they behave themselves better. ANSW.-As God's love at the first was be- stowed upon the saints without anything foreseen by the Lord in them, as done by them, (Deut. "" DOCTRINAL DISCOURSES. 253 H tainty and durableness, both as to the promise and the constancy of it, Matt. xvi. 17, 18. 3. There is a faith of a inan'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. ii. 8. 4. We say, there is an historical faith—that is, such as is begotten merely by the history of the word, not by the co-operation of the Spirit by 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 estates 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, notwith- standing 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, (James, ii. 19, 26,) which they must do if ever they be saved. 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, first, by the sense of seeing-namely, the miracles-not by hearing; and, secondly, the rest is wrought by a tradi- tional 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. pla 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 some- times 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 the gifts of preaching, praying, working miracles, or the like,-I say, they therefore do conclude that God is their Fa- ther, and they 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, first, The poor soul considering how ignorant it was, and now how knowing it is. Secondly, 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, 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 cause of the objection, which runs to this effect, God loves men upon the ac- count 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 grace, with his great love wherewith he loved us, (when? when we believed, or before?) even when we were dead in our sins (and so, far off from believers) hath quickened us together with Christ, (by grace ye are saved,)" Eph. ii. 4, 5. Now, also, I suppose that thou wilt say in thy heart, I would you would shew us then what is saving faith; which thing it may be I may touch upon awhile hence, in the next thing that I am to speak unto. O they that have that are safe indeed! THE SECOND THING. 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 are 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; secondly, how they are brought in. The first is quickly answered- "Christ Jesus came into the world to save sin- ners," Jewish sinners, Gentile sinners, old sin- ners, young sinners, great sinners, the chiefest of sinners, 1 Tim. i. 14, 15; Romans, v. 7—11 ; Publicans and 1 Cor. vi. 9, 10; Matt. xxi. 31. harlots—that is, whores, cheaters, and exactors- shall enter into the kingdom of heaven. "For I came not (saith Christ) to call the righteous, but sinners to repentance," Mark, ii. 17. A sinner in the scripture is described in general to be a transgressor of the law—1 John, iii. 4, "Whosoever committeth sin, transgresseth the law; for sin is the transgression of the law." But particularly; they are described in a more particular way, as first, Such as in whom dwelleth the devil, Ephes. ii. 2, 3. Secondly, Such as will do the service of him, John, viii. 44. Thirdly, Such as are enemies to God, Col. i. 21. Fourthly, Such as are (1 Cor. vi. 9, 10; 2 Chron. xxxiii. 1—13, &c.; Acts, ii. 36, 37; ix. 1—3; xix. 19; 1 Tim. i. 14—16) drunkards, whoremongers, liars, perjured persons, covetous, revilers, extor- tioners, fornicators, swearers, possessed with devils, thieves, idolators, witches, sorcerers, con- jurers, murderers, and the like; 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 prove at large; for God's grace is so great, that if they do come to him by Christ, presently all is for- given them; therefore never object that thy sins. 254 DOCTRINAL DISCOURSES. are too great to be pardoned; but come, taste and see how good the Lord is to any whosoever come unto him. 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, (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 shew you, First, with what God kills; secondly, how God kills; and, thirdly, to what God kills those whom he makes alive in Jesus Christ. For the first, 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 doc- trine, and also Paul's experience. It is his doc- trine where he saith," The ministration of death engraven in stones, the ministration of condemna- tion (which is the law, in that place called the letter) kills," 2 Cor. iii. 6-9. The letter (saith he) killeth; or the law, or the ministration of death, which in another place is called a sound of words, (Heb. xii. 19,) because they have no life in them, but rather death and damnation, through our inability to fulfil them, (Rom. viii. 3,) doth kill, 2 Cor. vi. Secondly, It is his experience, where he saith, "I was alive once (that is, to my own things, Phil. iii. 7—10) without the law, (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 or- dained to be unto life, I found to be unto death. For sin taking occasion by the commandment, deceived me, and thereby slew me," Romans, vii. 9-11. And indeed, to speak my own expe- rience, together with the experience of all the saints, they can seal with me to this, more or less. QUEST.-But how doth God kill with this law, or covenant ? ANSW. First, by opening to the soul the spi- rituality of it-" The law is spiritual, (saith he,) but I am carnal, sold under sin," Rom. vii. 14. Now the spirituality of the law is discovered this way- 1. By shewing 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 | to 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. v. 28. 2. It sheweth 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 dis- cover his own divine and infinite justice, (of which the law is a description,) which backs what is discovered by the law, and that by disco- vering of its purity and holiness to be so divine, so pure, so upright, and so far off from winking at the least sin, that he doth by that law, without any favour, condemn the sinner for it, Galatians, iii. 10. Now when he hath brought the soul into this præmunire, into this puzzle, then, Secondly, He sheweth to the soul the nature and condition of the law as to its dealing 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 con- tinueth 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 shew thee thy sins; and when I have done that, then, in the next place, to condemn thee for them, 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 the conscience, in the next place, the law also by this law doth shew that now there is no righteous act according to the tenour of that covenant that can reprieve him, or take him off from all this horror and curse that lies upon him; because that is not a ministration of pardon, as I said before, to forgive the sin, but an administration of damnation, because of trans- gression. Oh, 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, shew 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. iii. 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! Oh, how would it make you strive to stop at that that now you would drink 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 ; DOCTRINAL DISCOURSES. 255 no, no; but you would be in another mind then. Oh, 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 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. In the next place, when God hath done this, then he further shews 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, first, that it hath no faith, John, xvi. 9. Se- condly, no hope, Eph. ii. 12. Thirdly, nor none of the Spirit to work these things. Fourthly, neither will that covenant give to them any peace with God. Fifthly, no promise of safeguard from his revenging law by that covenant. Sixthly, but lieth by nature liable to all the curses, and condemnings, and thunder-claps of his most fiery covenant. Seventhly, that it will accept of no sorrow, no repentance, no satisfaction, as from thee. Eighthly, that it calls for no less than the shedding of thy blood. Ninthly, the damnation of thy soul and body. Tenthly, and if there be anything proffered to it by thee, as to 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 con- dition, then it is indeed dead, killed to that to which it was once alive. And therefore, in the next p'ace, to shew you to what it is killed; and that is, first, to sin. Oh, 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 follow its sins. Oh, 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. Secondly, It is killed to the law of God as it is the covenant of works. Oh, saith the soul, the law hath killed me to itself, "I through the law am dead to the law," Galatians, ii. 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! thought it would not have been so severe against me for my little sins, for my playing, for my jesting, for my dissembling, quarrelling, and the like. I had some thoughts, indeed, that it would hew great sinners, but let me pass! and though it con- demned 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 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. Oh, 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. Thirdly, 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. Oh! then Oh! then says he, thou filthy righteousness! (Isa. lxiv. 6,) how hast thou deceived me! how hast thou beguiled my poor soul! 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 think- ings, good meanings (as the world calls them), deceived my ignorant soul! I want the right- eousness of faith, the righteousness of God; for I see now there is no less will do me any good. - Fourthly, It is also killed to its own faith, its notion of the gospel, its own hope, its own re- pentings, 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 but hypocritical, but vain and groundless hope. 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's 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 sin- ner when he makes him a saint, and would se- riously try yourselves 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 experi- mental 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 be- low a crucified Christ- First, 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 sin- ners. Do you think that Manasseh would have regarded the Lord, had he not suffered his ene- mies to have prevailed against him? 2 Chron. xxxiii. 1-16; Jer. xxxi. 18. 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? What do you think of Paul? Acts, ix. 4-6. What do you think of the jailer? Acts, xvi. 30-32. What do you think of the three thousand? Acts, ii. 36, 37. Was not this the way that the Lord was fain to take to make them close in with Jesus Christ? Was he 256 DOCTRINAL DISCOURSES. not fain to kill them to everything below a Christ, they that were driven to their wits' ends, inso- much that they were forced to cry out, "What shall we do to be saved ?" I say, God might keep heaven and happiness to himself, if he should not go this way to work with sinners. O stout-" O stout hearted rebel! O tender-hearted God! Secondly, 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 close with Christ with indenting; 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 pro- digal, so long as he could content himself with the husks that the swine did eat, so long he did keep 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," &c. I say, this is the reason, therefore, why men come no faster, and close no more really with the Son of God, but stand halting and indenting 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 co- vetous. 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 my very heart. But now, when a man is soundly killed to all his sins, to all his righteousness, to all his com- forts whatsoever, and sees that there is no way but the devil must have him, but he must be damned in hell if he be not clothed with Jesus Christ; oh, 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, liv- ings, nay, life and all, shall go rather than the soul will miss of Christ. Ay, and the soul counteth Christ a cheap Saviour if it can get him upon any terms; now the soul indents no longer. Now, Lord, give me Christ upon any terms, whatsoever he cost; for I am a dead man, a damued man, a cast-away, 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? Thirdly, 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. Oh! 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 dreadeth 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, 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 the ways of God. Fourthly, 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 sheweth them where they are, and what is like to become of them if they miss of the crucified Saviour, oh, 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. Fifthly, A fifth reason why God doth deal thus with sinners 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. Ob, 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 righteous 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. Oh, 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, &c. But, sixthly, God goeth this way with sinners, because he would have the glory of their salva- tion. 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," (Job, xl. 14; Rom. iii. 27; Eph. ii. 8, 9; Tit. iii. 5; Rev. v. 9,) they would say, their own arm, their own right-hand hath saved them; but God will cut off boasting from ever entering within the border of eternal glory; for he is re- solved to have the glory of the beginning, the middle, and the end; of the contriving, and saving, and giving salvation to them that enter into the joys of everlasting glory. "That they DOCTRINAL DISCOURSES. 257 may be called the trees of righteousness, the planting of the Lord, that he may be glorified," Isa. Ixi. 3. I might have run through many things as to this; but I shall pass them, and pro- ceed. Now, secondly, The soul being thus killed to itself, its sins, its righteousness, faith, hope, wis- dom, promises, 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 first 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 meditation 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 great- ness 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), 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 it, as being wrought on purpose for it. 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, pro- claimed both in heaven and earth guiltless, and such an one who, as I am in Christ, am not a sin- ner, 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 im- puted 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, me- thought I felt in my soul such a secret motion as 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, where- ever I was, or whatever I was 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; nei- ther could he say, Where is it? because it was continually at his right hand. Also, at another time, having contracted guilt upon my soul, and having some distemper of body upon me, 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; yea, so many weak- nesses 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 came in upon my soul," Being justified freely by his grace, through the redemption which is in Christ;" as if God had said, Sinner, thou thinkest be- cause thou hast had so many infirmities and weaknesses in thy soul whilst thou hast been professing of me, therefore now there is 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 sa- tisfaction; 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 testi- mony-" He hath saved us, and called us with a holy calling; not according to the works of righteousness which we have done, but accord- ing to his own purpose and grace, which was given us in Christ Jesus before the world began." And thus is the sinner made alive from the dead, being justified by grace through the right- eousness of Christ, which is unto all and upon all them that believe, according to the Scriptures "And the life that I now live, it is by the faith of the Son of God, who loved me, and gave himself for me," Gal. ii. 20. "I lay down my life for my sheep," John, x. 15. I am come that you might have it more abundantly. For if, while we were enemies, we were recon- ciled to God by the death of his Son, much more then, being reconciled, we shall be saved by his life. That as sin reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord," Rom. v. 10, 21. | Secondly, 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, v. 20,) which it never thought of nor understood before, (1 Cor. ii. 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 effec- tually; 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, and 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 R >> 258 DOCTRINAL DISCOURSES. weak through the (thy) flesh, I have sent forth my only Son, and have condemned thy sins in his flesh," Rom. viii. 3, 4. 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- 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 be- ginning to scrabble [struggle] out of it; now it seeth the whole world lieth in wickedness, (1 John, v. 19,) and so liable to eternal vengeance, because of their wickedness. 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, woful, miser- able state you are in, which sometimes makes them tremble to think of your most lamentable latter end, (you 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 swal- low up Korah and his company, Ps. ciii. 1—3. And this it hath by virtue of its own experience, knowing itself was but awhile ago in the same condition, under the same condemnation. Oh! there is now a hearty blessing of God that ever he should shew to it its sad condition, and that he should incline its heart to seek after a better con- dition. 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. 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 Secondly, The soul that hath been thus killed were but enlightened to see whereabouts they are! by the law to the things it formerly delighted in, surely they would be of another mind than they now, oh now, it cannot be contented with that are now. Now, the soul wonders to see what slender, groundless faith and hope that it once No, no; but now it slender pins those poor creatures do hang the contented itself withal. stress of the eternal salvation of their souls upon. must be brought into the right saving knowledge Oh! methinks, saith the soul, it makes me of Jesus Christ, now it must have him discovered mourn to see that some should think that they to the soul by the Spirit, now it cannot be satis- were born Christians; and others, that their bap-fied because such and such do tell it is so. tism makes them so; others depending barely but now it will cry out, Lord, shew me conti- upon a traditional, historical faith, which will nually, in the light of thy Spirit, through thy leave their souls in the midst of perplexity. O word, that Jesus that was born in the days of that they should trust to such fables, fancies, Cæsar Augustus (when Mary, a daughter of and wicked sleights of the devil, as their good Judah, went with Joseph to be taxed at Beth- doings, their good thinkings, their civil walking | lehem) that he is the very Christ. Lord, let me O miserable pro- see it in the light of thy Spirit, and in the opera- and living with the world. fession and the end thereof will be a miserable tion thereof; and let me not be contented without such a faith that is so wrought even by the dis- end. covery of his birth, crucifying, death, blood, re- surrection, ascension, intercession, and second (which is his personal) coming again, that the No; pap 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, as covetousness, adultery, blasphemy, unbelief, hardness of heart, coldness, half-heartedness, Thus, I half-heartedness, ignorance, with an innumer- able 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 sal- vation; 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. xxxii. 40. Oh, 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 sen- sible of Satan's temptations, or of the working of its own corruptions. Ha! 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. vii. 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 cor- ruptions; 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 con- tented while it doth not find in itself a triumph- ing over it, by faith in the blood of a crucified Jesus. But now, when the soul 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 might and force DOCTRINAL DISCOURSES. 259 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 neither in death nor judgment; and therefore saith the soul, Lord, whatever other poor souls content them- selves 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-satis- fying 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 bleed- ing, dying, risen, interceding Jesus, because it is not willing to be deceived, oh, how wary 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 too? 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, shew me thy salvation, and that not once or twice, but, Lord, let me have thy presence con- tinually upon my heart, to-day, and to-morrow, and every day. For the soul, when it is rightly brought from under the covenant of works, and planted into the covenant of grace, cannot be (un- less it be under some desperate temptation) con- tented 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 with- drawn his presence in any way from it, (as he doth do sometimes for awhile,) 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, pre- serving, comforting, and teaching presence of God, and for strong supplies of faith, that it may effectually lay hold on him. Thirdly, 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 virtue of the blood of Christ speak- ing peace to the conscience by taking away both the guilt and the filth of sin by that blood; also by shewing the soul its free acceptance with God through Christ, he hath completely fulfilled all the conditions of the first covenant, and freely hath 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 obedi- ence. Now, I say, he hath peace through the blood of his cross, and sees himself reconciled to God by the death of his Son, (Col. i. 20, 21,) or else his comfort will be questioned by him. 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. Fourthly, Now the man finds heavenly sancti- fication 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 soul finds a change in the understand- ing, 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 out- ward 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,” (2 Cor. v. 17,) or hath been twice made-made, and made again. Oh, now the soul is resolved for heaven and glory; now it crieth out, Lord, if there be a right eye 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. 33 Fifthly, 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. Sixthly, Now the soul begins to have some blessed experience of the things of God, even of the glorious mysteries of the gospel. CC 1. Now it knoweth the meaning of those words, 'My flesh is meat indeed, and my blood is drink indeed," (John, vi. 55,) and that by experience; for the soul hath received peace of conscience through that blood, by the effectual application of it to the soul. 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 the 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. vi. 6. Now it sees that when the man Jesus did hang on the R 2 260 DOCTRINAL DISCOURSES. 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, as never to carry it captive into per- petual 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 faith 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, 46 more than conquerors through him," the one man Jesus Christ, Rom. viii. 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 fulness 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, un- godly, unsanctified creature in myself, "but Christ is made of God unto me, wisdom, right- eousness, sanctification, and redemption," 1 Cor. i. 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 delighted in it, being offended with any sin or any corruption that would be anyways an hindrance to it, Rom. vii. 24, 25. And yet it will not endure that even that law should offer to take the work of its sal- vation out of Christ's hand; no; if it once come 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 pre-eminence, Col. i. 18. 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 mayst not think these things are fables. 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-poison- ing meal did I make out of divers lusts, as drinking, dancing, playing, pleasure with the wicked ones of the world. 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, immedi- ately 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. The Lord finding of me in this condition, did open the glass of his law unto me, wherein he shewed 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 sins, that, thought I with myself, I will have them, though I lose my soul, (0 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 of me some under- standing, 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 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; temp- tations also followed me very hard, especially such temptations as did tend to the making me question 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, I 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 by when he was in the DOCTRINAL DISCOURSES. 261 1 : : 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. xv. 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 [from] 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 (methought) 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 effectu- ally 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 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 ap- peared 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 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 Ghost. 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 in 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 pestered with several temptatious, 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; oh then, one touch, one drop, one shining of the virtue of the blood, of that blood that was let out with a spear, it hath in a very blessed manner delivered me, that it hath made me to marvel. Oh! methinks it hath come with such life, such power, with such irresistible and marvellous glory, that it wipes off all the slurs, silences all the outeries, 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, by the blood of thy covenant (saith God to Christ) I have sent forth thy prisoners out of the pit wherein was no water," Żech. ix. 11. “We have redemption through his blood," Ephes. i. 7. Again, Col. i. 14, "We have redemption through his blood." Our robes are washed, and made white in the blood of the Lamb," Rev. vii. 14. The devil is overcome through the blood of the Lamb," Rev. xii. 11. Yea, and conscience is purged too, and that through the blool of the Lamb, Heb. ix. 14. We have free recourse to the throne of grace through the blood of Jesus, Heb. x. 19. I could bring thee a cloud of wit- nesses out of all the types and shadows, and out of the sundry prophets, and much more out of the New Testament, but I forbear, 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, i. 18, 19. In the next place, I shall shew you the several privileges and advantages 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 stood to be broken or kept by us, and God's love or anger to be lost or enjoyed hereafter 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-Deut. vii. 7, 8, "The Lord did not set his 262 DOCTRINAL DISCOURSES. I love upon you, nor chose you, because you were more in number than other people; for you were the fewest of all people: but because the Lord loves you, and because he will keep the oath which he swore to your fathers." Again, Isaiah, lxiii. 9, " In his love and in his pity he redeemed them, and the angel of his presence saved them," that is, Jesus Christ. And again, 2 Tim. i. 9, "Who has saved us,-not according to the works of righteousness which we have done, but ac- cording to his own purpose and grace, which was given to us in Christ Jesus before the world began." Secondly, 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 loved you," (2 Tim. i. 9; Eph. i. 3, 4; iv. 32;) that is, through Christ's doings, through Christ's sufferings. 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, First, Here a believer seeth he shall stand, if Christ's doings and sufferings stand, (which is a 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, (Zech. ix. 11; Heb. vii. 22;) that is, as the covenant was made with him, so he stood bound to fulfil the same. For you must understand that the covenant was made between the Father and the Son long before it was ac- complished, or manifestly sealed with Christ's blood; it was made before the world began, Tit. i. 2; Eph. i. 4; 1 Peter, i. 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. iii. 25;) that is, Christ becoming surety for those that died before his coming, that he would in deed and in truth, at the fulness of time, or at the time appointed, (Gal. iv. 4,) give a complete and full satisfaction for them according to the tenour or condition of the covenant. "" Again, secondly, The second covenant, which believers are under, as the ground and founda- tion, if it is safe, so the promises thereof are better, surer, freer, and fuller, &c. First, They are better, if you compare the ex- cellency of the one with the excellency of the other. The first hath promised nothing but an carthly paradise-Do this, and thou shalt live; namely, here in an earthly paradise. But the other doth bring the promise of a heavenly para- dise. Secondly, As the covenant of works doth pro- mise 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 accepted by that. Oh, but the promises of the new covenant do bring unto us the benefit of eternal inheritance-Heb. ix. 15, "That they which are called might receive the promise of eternal inheritance." O rare! it is an eternal inheritance. Thirdly, 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, (Heb. xii. 27 ;) 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 18th to the 24th-" And this word, yet once more, signifies the removing of those things that are (or may be) shaken, as of things that are made, that those things that cannot be shaken (which is the second covenant) may remain ;" 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. a First, They are surer, in that they are founded upon God's love also, and they come to us with- out calling for those things at our hands that may be a means of putting of a stop to our cer- tain enjoying of them. The promises under, or of 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 foundation of the earth searched out, then (and not till then) will I cast off all the seed of Israel for all that they have done." Again, “ I, even I am he that blotteth out thy transgressions for my own name's sake, and will not remember thy sins," Isa. xliii. 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 your 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 shew 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 Abraham should be heir of the world, (saith he,) was not to him, 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. iv. 13—16. Secondly, 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, be- cause 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. DOCTRINAL DISCOURSES. 263 La Thirdly, 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 un- dertaker 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 everything required in them. "C Fourthly, Surer, because that as they are grounded upon the love of God, everything is taken out of the way by 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 a promise to Abraham, (and so to all 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 ful- filling of the promise. "Wherein God, willing more abundantly to shew unto the heirs of pro- mise 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,) wherein it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us," Heb. vi. 13—18. Fifthly, That they are better it appears also in that they are freer and fuller. That they are freer, it is evident, in that the 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. iv. 4, 5. The one saith, Pay me that thou owest; the other saith, 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, xv. Secondly, And as they are freer, so they are fuller; fuller of encouragement, fuller of com- fort, 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. Thirdly, They that are of the second are better than they that are of the first; and it also ap- peareth 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-1 Pet. i. 4, "Whereby are given unto us exceeding great and precious promises, that by these we might be partakers of the Divine nature." O therefore "let us hold fast the profession of our faith without wavering; for he is faithful that promised," Heb. x. 23. " In hope of eternal life, (how so?) because God, that cannot lie, promised it before the world began," Tit. i. 2. "" Fourthly, 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 and for us.' Is there that condition, they must believe? Why, then, he will be both the "author and finisher of their faith," Heb. xii. 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. ii. 26. 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. ii. 13. Fifthly, Again, as he works all our works in us and for us, so also by virtue of this cove- nant 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 wil- ling in the day of thy power," 2 Cor. vi. 20; Ps. cx. 3. 66 Sixthly, 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. xxiv. 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 re- garded them not," Heb. viii. 9. But when he comes to speak of the covenant of grace, speak- ing first of the public person under the name of David, he saith thus, Ps. lxxxix. 26-37, He shall cry unto me, Thou art my Father, my God, and the rock of my salvation. Also I will make him my first-born, higher than the kings of the earth. My mercy will I keep for him for ever- more, and my covenant shall stand fast with him. His seed also will I make to endure for evermore, and his throne as the days of heaven. If his children forsake my law, and walk not in my judgment; 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 break, nor alter the thing that is gone out of my lips. Once have I sworn by my holi- ness 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.". 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 (C 264 DOCTRINAL DISCOURSES. not therefore broken, seeing he with whom it was made standeth firm, according to the desire of my heart; so that my justice is satisfied, and my law hath nothing to say, for there is no want of per- fection in the sacrifice of Christ. The 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 your souls in this one thing, that the new covenant is not broken by our transgressions, and that because it was not made with us. reason why the very saints of God have so many ups and downs in this their travel towards hea- ven 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 ever 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 transgressions with a rod, and their iniquities with stripes. Nevertheless, (mark,) nevertheless my loving-kindness 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 mouth." And what was that? Why, that "his seed shall endure for ever, and his throne as the days of heaven," Psalm 1xxxix. 30-36. Seventhly, 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- First, The Divine nature is conveyed from hea- ven 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. 1. 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- -"Which is the earnest of our inheritance until the redemp- tion of the purchased possession, unto the praise of his glory," Rom. viii. 8-11; Eph. i. 13, 14. "all come 2. The nature of man, our nature is got into glory as the first-fruits of mankind, as a fore- runner to take possession till we thither," 1 Cor. xv. 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 djke vakandi, palju vaja 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, xiv. 1—5. 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, Heb. ii. 14, 15, (until the other comes,) and investeth in that glory which he was in before he came down from heaven. And thus is that saying to be understood, speak- ing 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. ii. 6. Eighthly, Again, not only thus, but all the power of God, (1 Pet. i. 5,) 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 happi- ness" For in him (that is, in the man Christ, who is our nature, our head, our root, our flesh, our bone,) dwelleth all the fulness of the Godhead bodily," Col. ii. 9, 10. Mark how they are joined together, "In whom dwelleth the fulness 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 hath pleased the Father that in him should all fulness dwell." 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 our wants-"All power is given unto me in heaven and earth," saith he, Matt. xxviii. 18. And then followeth, "And lo, I am with you alway, even unto the end of "He hath re- the world," Psalm lxviii. 18, 20. ceived gifts from men, even for the rebellious," John, i. 16. "Of his fulness have we all received, and grace for grace," Col. i. 9. And this the saints cannot be deprived of, because the covenant made with Christ, in every tittle of it, was so com- pletely 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, O blessed covenant! O blessed Christ Jesus. privilege! Be wise, therefore, O ye poor droop- ing souls that are the sons of this second cove- nant, "and stand fast in the liberty wherewith Christ hath made you free, and be not again entangled (nor terrified in your consciences) with the yoke of bondage ;" neither the commands, accusations, or condemnations of the law of the old covenant, Gal. v. 1, 2. DOCTRINAL DISCOURSES. 265 OBJECT.-If it be so, then one need not care what they do; they may sin, and sin again, seeing Christ hath made satisfaction. 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 further 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 it! O wicked wretch! rake hell all over, aud 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, un- revocable, 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, (com- pare Heb. iii. 9-11, with 1 Cor. x. 5-10,) “so I sware," mark that, "so I sware (and that in my wrath too) that they should never enter into my rest." 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 of 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 the grace of God to his poor saints, for their encourage- ment 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. XXV. 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. 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; they that are in him have their sius forgiven, and they themselves made new creatures, and have the Spirit of the Son, which is a holy, loving, 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 willingly would they be rid of the very thoughts of it, Psalm cxix. 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 for sanctifying grace as pardoning grace, that they might live a holy life. They would as willingly live holy here as they would be happy in the world to come, (Phil. iii. 6—22;) 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. 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, (Jude, 15;) 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. 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, be- cause 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 be- cause of these things cometh the wrath of God upon the children of disobedience," Ephesians, v. 6. Thus have I, reader, given thee a brief dis- course touching the covenant of works and the covenant of grace, also the nature of the one, together with the nature of the other. I have also in this discourse endeavoured to shew you the condition of them that are under the law, how sad it is, both from the nature of the cove- nant 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 applica- tion of the whole in as brief a way as I can, desiring the Lord to bless it to thee. 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; 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 bondwoman, but of the free, Gal. iv. 28–31. 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 the 8th of Job, spoken of in the 8th of Job, "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, viii. 13-15. 266 DOCTRINAL DISCOURSES. ANSW.-My hope is grounded upon the pro- mises; what else should it be grounded upon? ANSW.-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. v. 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. iv. 7. REPLY.-O soul, if thy hope be grounded there, thy hope is not grounded upon the gospel pro- mises, 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 tenour 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. xviii. 5; Ezek. xx. 11; Rom. x. 5; Gal. iii. 12; Gen. iv. 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. ix. 30-32. OBJECT. But doth not the scripture say, "Blessed are they that keep his commandments, that they may have right to the tree of life”? Rev. xxii. 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 command- ments of the New Testament which are cited 1 John, iii. 22, 23-" And whatsoever we ask we receive of him, because we keep his command- ments, 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 cove- nant of the gospel? Why, "this is his com- mandment," saith he, "that we should believe on the name of his Son Jesus Christ, and to love one another," (as the fruits of this faith,) as he gave us commandment. If it be 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 mayst 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's? 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 be 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 prefer- ring of thy own works before his; and, secondly, by mingling of his works, thy dirty, ragged right- eousness 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-Rev. v. 9, "Saying, Thou art worthy to take the book, and to open the seals thereof." Ver. 12, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." And why so? read again the 9th verse, "For thou wast slain, and hast redeemed us to God by thy (own) blood." See also Eph. i. 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 shew 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, v.,) and as Mary DOCTRINAL DISCOURSES. 267 Magdalen 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 in- quire whether you are under the first or second covenant; for unless you are under the second, you will never be regarded of the Lord, foras- much as you are a sinner, Heb. viii. 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 conveyed his mercy, grace, and love to sin- ners. "For all the promises of God in him are yea, and in him anien. Indeed, his mercy, grace, and love are very great, but they are trea- sured up in him, given forth in him, through him. C But God, who is rich in mercy, for his great love wherewith he loved us-that he might shew the exceeding riches of his grace"--but which way? -"in his kindness towards us through Christ Jesus." 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 Cor. xiii. 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 mayst 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 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 shew thee that thou art a sinner, and that a great one too; but the old covenant, the law, will not shew thee, without the help of the Spirit, that thou art 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, there- fore, be earnest in begging the Spirit, that thy soul may be enlightened, and the wickedness of thy heart discovered, that thou mayst 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 accord- ing to thy deservings) do thou cry to God for faith in a crucified Christ, that thou mayst 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, secondly, 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, 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, (1 Cor. i.) because you may have some gifts of knowledge or understanding more than others: no, for thou mayst 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, not- withstanding that. 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 under- standing, neither of their own sadness, nor of Christ's mercy? Oh, sad! Read with under- standing, Isaiah, xxvii. 11, Therefore he that made them will have no mercy on them, and he that formed them will shew them no favour." See also 2 Thess. i. 8, 9. LC 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. Oh, people, people, your being blinded here as to the knowledge of this is one great cause of the ruin- ing of many. As Paul saith, "While Moses is read," or while the law is discovered, “the veil is over their hearts," (2 Cor. iii. 15;) that is, the veil of ignorance is still upon their hearts, so that they cannot discern neither the nature of the law nor the nature of the gospel, they being so dark and blind in their minds, as you may see, if you compare it with chap. iv. 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 263 DOCTRINAL DISCOURSES. 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 stroke of God's everlasting vengeance. In the next place, if you would indeed be deli- vered from the first into the second covenant, I do admonish you to the observing of these follow- ing particulars- Have a care that you do not content yourselves, though you do good works (that is, which in themselves are good) in and with a legal spirit, which are done these ways as follow First, If you do anything commanded in scrip- ture, and in your doing of it do think that God is well pleased therewith, because you, as you are religious men, 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 ac- cepted his doings, as it is clear, for he counted them his gain, Phil. iii. 4—8. A 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 weak- ening 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, be- cause they can pray long, and speak 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 work, 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 generations did, that therefore they have a privilege with God more than others, when there is no such thing, (John, viii. 33-35; Matt. iii. 7-9 ;) 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. Secondly, 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 in- stance, 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 only 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, viii. 44. 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 " To that is expressly laid down where it is said, 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. iv. 4, 5. And again, though they be in themselves gospel-ordinances, as baptism, break- ing of bread, hearing, praying, meditating, or the like; yet, I say, if they be not done in a 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 com- mands, 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 un- awares to itself, and that because there was not a right understanding of the nature and terms of the said covenant. And so it is now; souls being ignorant of the nature of the old covenant, do even by their subjecting to several gospel ordi- nances, run themselves under the old covenant, and fly off from Christ, even when they think they are a coming closer to him. Oh, miserable! If you would know when or how this was done, whether in one particular or more, I shall shew 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, xv., Gal., the DOCTRINAL DISCOURSES. 269 whole epistle, whose judgment was, that unless such and such things were done, "they could not be saved." As nowadays we have also some that say, unless your infants be baptized they cannot be saved; 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 commu- nicable 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 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 gives 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 should 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 co- venant. I call them shallow apprehensions, be- cause 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 cove- nant doth not appear to the soul, only some com- manding 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, 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, xviii. 11. 4. That is a legal and old-covenant spirit that secretly persuades the soul that if ever it will be saved by Christ, it must first 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 for 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 salva- tion; 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. 270 DOCTRINAL DISCOURSES iii. 7, 8. Thou hast that which will make thee perfect, but the other will not do so-Hebrews, vii. 19, "The law makes nothing perfect; but the bringing in of a better hope (which is the Son of God) did, by which we draw nigh to God." THE USE FOR THE SECOND DOCTRINE. Now a few words to the second doctrine, and so I shall draw towards a conclusion. The doc- trine doth contain in it very much comfort to thy soul who art a new-covenant man, or one of those who are under the new covenant. There is, first, pardon of sin; and, secondly, and, secondly, the manifestation of the same; and, thirdly, a power to cause thee to persevere through faith to the very end of thy life. ; 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. Oh, 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 righteous, 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. Oh, though the law be a ministration of death and condemnation, yet the gospel, under which thou art, is the ministra- tion of life and salvation, 2 Cor. iii. 69. Though they that live and die under the first covenant, God regardeth them not, (Heb. viii. 9,) yet they that are under the second are as the apple of his eye, Deut. xxxii. 10; Ps. xvii. 8 Zech. ii. 8. Though they that are under the first, the law, are " called to blackness, and dark- ness, 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. xii. 18-22.) "Yet you are come unto Mount Sion, to the city of the living God, to the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, whose names are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus (to blessed Jesus) the mediator of the new cove- nant, and to the blood of sprinkling, which speaketh better things than that of Abel," (Heb. xii. 22—24,) even forgiveness of sins, Ephes. i. 7. 2. The covenant that thou art under doth allow of repentance in case thou chance to slip or fall by sudden temptation, (Rev. ii. 5;) but the law allows of none, Gal. iii. 10. The cove- nant that thou art under allows thee strength also; but the law is only a sound of words, command- ing words, but no power is given by them to fulfil the things commanded, Heb. xii. 19. Thou that art under this second, art made a son; but they that are under that first, are slaves and vaga- | bonds, Gen. iv. 12. Thou that art under this, hast a Mediator, that is to stand between justice and thee, (1 Tim. ii. 5;) but they under the other, their mediator is turned an accuser, and speaketh mnost bitter things against their souls, John, v. 45. Again; the way that thou hast into paradise is a new and living way-mark, a living way, (Heb. x. 20;) but they that are under the old cove- nant, their way into paradise is a killing and destroying way, Gen. iii. 24. Again; thou hast the righteousness of God to appear before God withal, (Phil. iii. 9;) but they under the old covenant have nothing but the righteousness of the law, which Paul counts dirt and dung, Phil. 3. The new covenant promiseth thee a new heart, as I said before, (Ezek. xxxvi. 26 ;) but the old covenant the old covenant promiseth none; and a new spirit, but the old covenant promiseth none; the new covenant conveyeth faith, (Gal. iii.,) but the old one conveyeth none; through the new covenant the love of God is conveyed into the heart, (Rom. v.,) but through the old covenant there is conveyed none of it savingly through Jesus Christ. The new covenant doth not only give a promise of life, but also with that the as- surance of life, but the old one giveth none; the old covenant wrought wrath in us and to us, (Rom. iv. 15,) but the new one worketh love, Gal. v. 6. Thus much for the first use. Secondly, As all these, and many more privi- leges 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 princi- pally 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, Oh! 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 jus- tice 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 righte- ousness, (Dan. ix. 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 ene- mies, 1 Cor. xv. 55-57. 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 sal- vation. And that thou mayst, 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 cove- nants, the nature of the one, and the nature of the other, and the conditions of them that are DOCTRINAL DISCOURSES. 271 under them both. Also thou must be well grounded in the manner of the victory, and merits of Christ, how they are made thine. 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 Cæsar Augustus; that he, that babe, that child, was the very Christ. Secondly, Thou must believe that in the days of Tiberius Cæsar, 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 computa- tion, or according to the best account, is above sixteen hundred years since. Thirdly, Thou must also believe that when he did hang upon that cross of wood on 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. 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. i. 16; 1 Cor. i. 23. 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, 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 bath for ever perfected them that are sanctified.-Noting 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 when he had offered one sacrifice for sins, for ever sat down on the right hand of God," Heb. x. 14; ix. 24, 25. : But because thou in thy pursuit after the faith of the gospel wilt be sure to meet with devils, heretics, particular corruptions, as unbelief, ig- norance, the spirit works, animated on by sug- gestions, false conclusions, with damnable doc- trines, I shall therefore briefly, besides what hath been already said, speak a word or two more before I leave thee of further advice, especially concerning these two things- First, How thou art to conceive of the Saviour. Secondly, 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, not God only, but God and man in one person, both natures joined together, for the 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 Sa- viour. 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 man- hood, did gloriously concur and join together in the undertaking of the salvation of our bodies and souls; not that the Godhead undertook any- thing without the manhood, neither did the man- hood 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 there- with, 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 offer- 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 with- out spot to God, purge your consciences from dead works," &c. 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. Secondly, 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 fol- lowing 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. v. 21;) that is, God made his Son Jesus Christ our sin, or reck- oned him to be, not only a sinner, but the very bulk of sin in the whole world, and condemned him so severely as if he had been nothing but 272 DOCTRINAL DISCOURSES. sin. "For what the law could not do, in that it was weak through the flesh, God sent forth his Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh"--that is, for our sins --that is, for our sins condemned his Son Jesus Christ; as if he had in deed and in truth been our very sin, and yet altogether without sin, Rom. viii. 3; 2 Cor. v. 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. viii. 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 redemp- tion that is in Christ, whom God hath set forth to be a propitiation, through faith in his blood," &c. 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 unde- serving 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 is, their too little heark- ening 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 the cer- tainty 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 cer- tain 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 trea- son, and the law that was to be executed on the offender. Now which way should this man so honour his king but as believing his handwrit- ing, which was the pardon. Certainly he would 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 con- science 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, v. 11, 12. 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- of pardons-"Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return to the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon." Sometimes I myself have been in such a strait that I have been almost driven to my wits' 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 holi- ness, justice, &c.; and again, considering the ability of the satisfaction that was given to holi- ness 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 wilt in nowise cast me out. Lord, shall I honour thee most by believing thou canst pardon my sins, or Shall I honour by believing thou canst not? 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 Magdalen, the three thousand murderers, persecuting Paul, murderous and adulterous David, and blaspheming Peter, thou that offeredst mercy to Simon Magus, a witch, and didst re- ceive the astrologers and conjurers in the 19th of Acts, thou hast mercy enough for one poor sinner. Lord, set the case my sins were bigger | DOCTRINAL DISCOURSES. 273 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 be- lieving. When Abraham believed (even against hope and reason) he gave glory to God, Rom. iv. And this is our victory, even our faith. 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 him out of Christ's Father's hands, 1 John, v. 4. 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, &c.; 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, ii. 24, and Rom. vi. 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, in the third place, this glorious doctrine of the new covenant, and the Mediator thereof, will serve for the comforting, and the maintain- ing 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 surety- ship 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 a 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 pro- mises of life and salvation, free promises to com- fort 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-scaring 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 mayst 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 art 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 what 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 per- suaded 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. xi. 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, &c., 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 as so many sure promises, with a remem- brance 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 promises that he should and would come; but we have the assured ful- S 274 DOCTRINAL DISCOURSES. filling 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 engage- ment, he hath redeemed us poor sinners; they ventured on the new covenant, though not actu- ally sealed, only "because they judged him faithful that had promised," (Heb. xi. 11,) but we have the covenant sealed, all things are com- pletely done, even as sure as the heart-blood of a crucified Jesus can make it. There is as great a 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 Mount Calvary; and that we might have our faith mount up with wings like an eagle, he sheweth us what encouragement and ground of faith we have to conclude we shall be ever- lastingly delivered, saying, Heb. ix. 16-18, For where a testament (or covenant) is, there must 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." 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 have 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 thou- sand pounds; 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 pur- chase) of Jesus Christ; whom God hath set forth to be a propitiation through faith in his blood, to declare himself righteous in his forgiving the 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 that be- lieveth in Jesus, Rom. iii. 24-26. The end of my speaking of this is, to shew 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, "Return to the stronghold, ye prisoners of hope, even to-day do I declare (saith God) that I will render unto thee double," Zech. ix. 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 bind up the broken-hearted, to preach deliverance to the captives, and recovering of the sight of the blind, to set at liberty them that are bruised, and to comfort them that mourn, to preach the accept- able year of the Lord," Luke, iv. 18, 19. Therefore here, soul, thou mayst come to Jesus Christ for anything thou wantest, as to a com- mon 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. xii. 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? 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 affliction of spirit, through persecu- tions? 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 salva- tion in thy room, that he is filled of God on pur- pose to fill thee, and is willing to communicate whatsoever is in him or about him to thee. Con- sider this, I say, and triumph in it. Again; this may inform us of the safe state of the saints as touching their 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 to-day, and a child of the devil to- morrow, which is gross ignorance; for what? Is the blood of Christ, the death, the resurrection of Christ of no more virtue than to bring in for DOCTRINAL DISCOURSES. 275 | us an uncertain salvation? or must the effectual- ness of Christ's merits, as touching our perse- verance, be helped on by the doings of man? Surely they that are predestinated are also justi- fied; and they that are justified, they shall be glorified, Rom. viii. 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. i. 6. Should not we, as well as Paul, say, I am persuaded that nothing should separate us from the love of God which is in Christ Jesus, Romans, viii. 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. ners. Lastly, Is there such mercy as this? such pri- vileges 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 not now yield my members as instruments of righteousness, seeing my end is everlasting life? Rom. vi. 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 cove- nant to take pleasure therein. Let no man, there- fore, 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. QUEST.-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 un- godly, Christ died for us," Rom. v. 6, 8. came into the world to save sinners," 1 Tim. i. 14, 15. "He OBJECT. O, but I am one of the chief of sin- REPLY.-Why, this is for the chief of sinners, 1 Tim. i. 14, 15—" Christ Jesus came into the world to save sinners, of whom I am chief," saith Paul. OBJECT.-O, but my sins are so big, that I cannot conceive how I should have mercy. Didst thou ever kill REPLY.-Why, soul? 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? 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 Chron. xxxiii. 1-10, compared with ver. 12 and 13. Again, Acts, xix. 19, 20; viii. 22, compared with ver. 9; Matt. xxvi. 74, 75. You that are resolved to go on in your sins meddle not with this. 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, vi. 37. 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 unpardon- able 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 unpardon- able, 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 wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin; but a certain fearful looking for of judgment and fiery indignation, which shall devour the ad- versaries." ANSW.-Do you know what that wilful sin is ? REPLY.-Why, what is it? Is it not for a man to sin willingly after enlightening? ANSW. First, 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 na- ture, 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, wilfully, and despite- fully 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. vi. 4, 5,) despitefully, (Heb. x. 29,) knowingly, (2 Peter, ii. 21,) and wilfully, (Heb. x. 26, compared with ver. 29,) and that not in a hurry and sudden fit, as Peter's was, but with some time beforehand S 2 276 DOCTRINAL DISCOURSES. to pause upon it first, with Judas; and also with a continued resolution never to turn or be con- verted again; "for it is impossible to renew such again to repentance," they are so resolved and so desperate, Heb. vi. QUEST. And how sayest thou now? Didst thou ever, after thou hadst received some blessed light from Christ, wilfully, despitefully, and know- ingly 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 wilfully, 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 too? Are they ANSW.-Dost thou delight in them? such things as thou takest pleasure in? REPLY.- O no; neither would I do it for a thousand worlds. Ob, 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 blas- phemies shall be forgiven to the sons of men. And whosoever shall speak 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. xii. 32. OBJECT.-But I thought it might have been committed all on a sudden, either by some blas- phemous thought, or else by committing some other horrible sin. ANSW. For certain, this sin and the commis- sion of it doth lie in a knowing, wilful, malicious, or despiteful, together with a final trampling the blood of sweet Jesus under foot, Heb. x. OBJECT.-But it seems to be rather a resisting of the Spirit, and 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 resist- ing 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, wilful, malicious trampling under foot the blood of Christ, which was shed on Mount Calvary when Jesus was there cruci- fied. 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; 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 there- unto, 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, secondly, I shall shew you that it must needs be wilfully, 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 shew you is the unpardonable sin, and then afterwards in brief shew you why it is called the sin against the Holy Ghost. 66 First, That man that doth reject, as aforesaid, the blood, death, righteousness, resurrection, as- cension, and intercession of the man Christ, doth reject that sacrifice, that blood, that righteous- ness, that victory, that rest, that God alone hath appointed for salvation-John, i. 29, "Behold the Lamb (or sacrifice) of God." "We have re- demption through his blood," Ephes. i. 7. "That I may be found in him"-to wit, in Christ's right- eousness, with Christ's own personal obedience to his Father's will, Phil. iii. 7-10. By his resurrection comes justification, Rom. iv. 25. His intercession now in his own person in the heavens, now absent from his saints, is the cause of the saints' perseverance, 2 Cor. vi. 7, 8; also Rom. viii. 33-36, &c. Secondly, 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 in him are yea, and in him amen, And all unto the glory of God," 2 Cor. i. 20. spiritual blessings are made over to us through him, (Ephes. i. 3, 4;) that is, through and in this man (which is Christ) we have all our spiritual, heavenly, and eternal mercies. Thirdly, He that doth knowingly, wilfully, 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. x. 18, 26 ;) namely, than the offering of the body of Jesus Christ a sacrifice once for all, Heb. x. 10 and 14, com- pared with ver. 18 and 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 if of God, and the powers of the world to come; 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." If they fall away, to renew them again 66 DOCTRINAL DISCOURSES. 277 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. Fourthly, 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, which is the soul-damning covenant; and also despising of (even the life, and glory, and con- solations, pardon, grace, and love, that is dis- covered 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 par- doned, 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 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,) "you shall die in your sins," John, viii. 24. So that, I say, the sin that is called the unpardonable sin is a know- ing, wilful, and despiteful rejecting of the sacri- ficing of the Son of man the first time for sin. And now to shew you why it is called the sin against the Holy Ghost, as in these scriptures, Matt. xii.; Heb. x.; Mark, iii. 66 CC First, 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, &c.; and also professed and confessed the same, with some life and comfort in and through the pro- fession 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. Secondly, 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 per- suade 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 over-powering measure of the spirit of the devil, do despite unto these convictions and motions by studying and con- triving how they may answer them, and get from under the convincing nature of them; and there- fore it is called a doing despite unto the Spirit of grace, Heb. x. 29. And so, Thirdly, In that they do reject the beseechings of the Spirit, and all its gentle entreatings of the soul to tarry still in the same doctrine. Fourthly, In that they do reject the very testi- mony of the prophets and apostles, with Christ himself; I say, their testimony, through the Spirit, of the power, virtue, sufficiency, and pre- valency of the blood, sacrifice, death, resurrec- tion, 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 shewed of these days— that is, in which Christ should be a sacrifice for sin, Acts, iii. 24, compared with ver. 6, 13-15, 18, 26. Again, saith he, "He therefore that de- spiseth, despiseth not man, but God; who hath also given unto us his Holy Spirit," (1 Thess. iv. 8;) that is, he rejecteth or despiseth the very testimony of the Spirit. - Fifthly, 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 ap- pear than in 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," Ephes. i. 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 un- pardonable, as is clear from that scripture in the 12th of Matthew, where he himself saith, "He that shall speak a word against the Son of man, it shall be forgiven him; but he that shall sin against the Holy Ghost, it shall not be forgiven him, neither in this world, nor the world to come," ver. 32. Now by this it is clear that the sinthat 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.-First, 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. i. 13, 14,) also the Jews, Acts, ii. 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 of in the 6th of the Hebrews, ver. 3—6. Secondly, 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. xvi. 16-18. This also is pardonable, if there be a coming up again to repentance, (oh, rich grace! oh, 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 278 DOCTRINAL DISCOURSES. charge breaking loose from hell upon them,) but yet take it for certain that if a man do slight and reject the Son of God and the Spirit in that man- ner 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 Jeru- salem to be the atonement; I say, he that shall after this knowingly, wilfully, 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 those scrip- tures 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. xvi. 13,) and are again entangled therein, and overcome, (which must be by denying this Lord that bought them, 2 Pet. ii. 1,) the latter end is worse with them than the beginning," 2 Pet. ii. 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. x. 19,) it is impossible to renew them again unto repentance ;" and the reason is rendered, “seeing they have crucified to them- selves the Son of God (which is the Son of man) afresh, and put him to an open shame," Hebrews, vi. 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 the 10th of the Hebrews, ver. 26-23, where it is said, "For if we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and the 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, that 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, where- with he was sanctified, an unholy thing,"-and then followeth,-" and hath done despite unto the Spirit of grace?" ver. 29. All that Paul had to keep him from this sin was, his ignorance in per- secuting the man, and merits of Jesus Christ, Acts, ix. But I obtained mercy, saith he, be- cause I did it ignorantly, 1 Tim. i. 14. 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 com- mit this sin, they do it after light, knowingly, wilfully, 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 P's 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 com- mitted against the motions, and convictions, and light of that 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 Cal- vary, (Luke, xxiii. 33,) out of the side of that man that was offered up in sacrifice for all that did believe, 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. Oh, therefore, it is sad for you that were once thus 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 to your destruction, if you continue in it; for without blood there is no remission, Heb. ix. 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 salva- tion 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, "He that comes to me, I will in nowise (for no- thing that he hath done) cast him out," John, vi. 36. That promise is worthy to be written in letters of gold. 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, Job, vi. 36; see also Hebrews, vii. 25. OBJECT.-Alas, but how should 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. xi., the three last verses. And again; if thou wouldst know how thou shouldst come, come as much undervaluing thy- self 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 DOCTRINAL DISCOURSES. 279 wouldst have mercy! Come like Benhadad's ser- vants to the king of Israel, (1 Kings, xx. 31, 32,) with a rope about thy neck, and fling thyself down at Christ's feet, and lie there a while, striving with him by thy prayers, and I will warrant thee speed, Matthew, xi. 28-30; John, vi. 37. OBJECT. Oh, but I am not sanctified. ANSW. He will sanctify thee, and be made thy sanctification also, 1 Cor. i. 30; vi. 10, 11. OBJECT.-Oh, 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 mayst do, and yet do nothing but babble. But if thou from a sense of thy baseness canst groan out thy heart's desire be- fore the Lord, he will hear thee, and grant thy desire; for he can tell what is the mean- ing of the groanings of the Spirit, Rom. viii. 26, 27. OBJECT.-Oh, 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 preva- lence 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? Agg ANSW.-Truly, with some men indeed it doth fare thus, that the day of grace is at an end be- fore their lives are at an end. Or thus, the day of grace is past before the day of death is come, as Christ saith, "If thou "If thou hadst known, even thou, at least in this thy day, the things that belong unto thy peace, (that is, the word of grace or reconciliation,) but now it is hid from thine eyes," Luke, xix. 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 the soul, Rev. iii. 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 of 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 resolution not to be sa- tisfied without real communion with him. 3. Doth he sometimes give thee some secret persuasions (though scarcely discernible) that thou mayst attain and get an interest in him? 4. Doth he now and then glance in some of the promises into thy 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 excel- lency in Christ? And doth all this stir up in thy heart some breathings 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, "He that cometh unto me, I will in nowise (for nothing, by no means, upon no terms whatsoever) cast out," John, vi. 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 there- fore doth make me mistrust my state the more is, that I wait and wait, and yet am not delivered. ANSW. 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, yea, forty years or more, and thou hast 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. N But, secondly, Know that it is not thy being under trouble a long time that will be an argu- ment sufficiently to prove that thou art past hopes; nay, contrariwise, for Jesus Christ did take our nature upon him, and also did undertake deliver- ance for those, and bring it in for them "who were all their lifetime subject to bondage," Heb. ii. 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 morn- ing 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," Ps. xxvii. 23, 24. And that thou mayst so do, consider these things- First, 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 280 DOCTRINAL DISCOURSES. 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 be- cause he was loath to look and seek a little further. Secondly, Thou wilt not only lose thy time, but also lose thy own soul, for salvation is no- where else but in Jesus Christ, Acts, iv. 12. | Thirdly, 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. x. 38. But, secondly, 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 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 be faint," Is. xl. 30, 31. it that that law which doth utter such horrible curses against it is by Christ's blood satisfied and fulfilled, Eph. i. 13, 14. | | Secondly, By consequence-that is, the soul finding that God hath been good unto it, in that he hath shewed it its lost state and miserable con- dition, and also that he hath given it some com- fortable 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, 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 truth; therefore, say I, as thou shouldst be much in praying for the Spirit to tes- tify assurance to thee, so also thou shouldst look to the end of it when thou thinkest thou hast it ; which is this, to shew 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- 1 Thess. iii. 4-6, Remembering without ceas- ing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God our Father. Knowing, brethren (saith the apostle) beloved, your election of God.” But how? why by this, " For our gospel came not to 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, hav- ing received the word in much affliction, with joy of the Holy Ghost: so that you were en- samples 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,” ver. 10. OBJECT.—But though I do wait, yet if I be not elected to eternal life, what good will all my wait- ing do me?" For it is not in him that willeth, nor in him that runneth, but of God that sheweth mercy." Therefore, I say, if I should not be elected, all is in vain. ANSW.-First, 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. 2. But, secondly, 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 ac- quaintance 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 art 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, harm-crisy, coldness of affection to Christ, very great less, and such that are altogether contrary to unbelief, together with everything that is base iniquity. and of an ill savour. What hope therefore can I have? | For these things must be in thy soul as a fore- runner of thy being made acquainted with the other; God hath these two ways to shew to his children their election- First, 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 shewing • OBJECT.—But alas, for my part, instead of find- ing in me anything that is good, I find in me all manner of wickedness, hard-heartedness, hypo- 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 there- fore 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 DOCTRINAL DISCOURSES. 281 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 fulness into thy heart; for that is the right way, and the way that was typed out (be- fore Christ came in the flesh) in the time of Moses, when the Lord said unto him, "Make thee a 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, that he may look thereon and live," Num. xxi. 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 whoso- ever shall indeed look on him by faith may be healed of all their distempers whatever, John, iii. 14, 15. As now to instance in some things. First, Is thy heart hard? Why, then, behold how full of bowels and compassion is the heart of Christ to- wards thee, which may be seen in his coming down from heaven to spill his heart-blood for thee. 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's death, blood, resurrection, ascension, in- tercession, and that for thee, even for thee. And the rather, because, first, he hath invited thee to come and buy such eye-salve of him that may make thee see, Rev. iii. 18. Secondly, Be- cause 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, i. 29. Thirdly, Because that thereby thou wilt be able through grace, to step over and turn aside from the several stumbling-blocks that Satan, toge- ther with his instruments, hath laid in our way, which otherwise thou wilt not be able to shun, but wilt 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? 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. vii. 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 perfections before the throne of his Father's glory, 1 Cor. i. 30. 4. Dost thou see that thou art very much void of right 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, so) 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. vii. 18. This is the true way to get both comfort to thy soul, and also sanctifica- tion 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 the law; and yet at that time they are blessed, for ever blessed saints by the merits of Jesus Christ. 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. vii. 24, 25. 660 OBJECT.-But, alas, I am blind, and cannot see; what shall I do now? ANSW.-Hast thou no sins? If thou hast, carry them, and exchange them for his righte- ousness; because he hath said, "Cast thy bur- den upon the Lord, and he will sustain thee,” (Psalm lv. 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. xi. 28. OBJECT.-But, you will say, Satan telleth me that I am so cold in prayers, so weak in believ- ing, 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 there- fore 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. First, As to the latter part of the objection, that thou shalt never attain to ever- lasting 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 ob- tained 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. Secondly, I answer, didst thou never learn 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 282 DOCTRINAL DISCOURSES. to my own; also I will endeavour henceforward to groan, to sigh, and to be so fervent in my cry- ing 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 unsupport- able 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, dulness, 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 ear- nestlier, and to be the more restless after Jesus Christ. If thou didst but get this art as to out- run 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. viii. 28. OBJECT. But I do find so 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 the best things thou dost; ay, a greater mercy than thou art aware of. P QUEST. Can it be a mercy for me to be trou- bled with my corruptions? Can it be a privi- lege for me to be annoyed with 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- a care of trusting in thy own doings; and, secondly, sheweth thee that there is nothing in thyself which will do thee any good by working in thee, as to the meritorious cause of thy salva- tion. 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 ad- mire the freeness and tender-heartedness of Christ to thee, when he shall lift up the light of his countenance upon thee, because he hath re- garded such an one as thou, sinful thou; and therefore in this sense it will be a mercy to the saints that they do find the relics of sin still struggling in their hearts. But this is not sim- ply the nature of sin, but the mercy and wisdom. of God, who causeth "all things to work toge- ther for the good of those that love and fear God," Rom. viii. God," Rom. viii. And therefore, whatever thou findest in thy soul, though it be sin of never so black a soul-scaring nature, let it move thee to run the faster to the Lord Jesus Christ, and thou shalt not be ashamed-that is, of thy run- ning to him. First, In that thou findest ground enough thereby to make thee humble; and when thou hast done all, yet to count thyself but an unprofit- able servant. And, secondly, 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 wicked- nesses 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, scest that in all and everything thou doest there is sin enough in it to condemn thec. This, in the first place, makes thee have ; But, secondly, 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, righteousness, sanctification, and re- demption;" 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 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 mayst believe, and say to thy soul, My soul, though thou dost find innumerable in- firmities 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 at God's right hand, thy righteousness now always shining before the eyes of his glory; so that there it is unmovable, though thou art in never such a sad condition, yet thy righteous- ness, which is the Son of God, God-man, shines as bright as ever, and is as much accepted of God as ever, ( 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. 1 DOCTRINAL DISCOURSES. 283 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 art one of the old covenant, a son of the bond-woman. 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," Ephes. ii. 14. And therefore, if thou wouldst be saved, thou mayst come to Christ; if thou wantest a righteousness, as I said before, there is one in Christ; if thou wouldst be washed, thou mayst come to Christ; and if thou wouldst be justified, there is justification enough in the Lord Jesus Christ. That is the first. 2. And, secondly, thou canst not be so willing to come to Christ as he is thou shouldst come to him. Witness his coming down from heaven, his humiliation, his spilling of his blood from both his cheeks, (Luke, xxiii. 44,) by sweat under the burden of sin, 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, con- temptiblest creature in the whole world. Come unto me all, every one, though you be never so many, never 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 burthen 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 what- ever. 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 Come unto me, your sweet Jesus, your loving and tender-hearted Jesus, everlasting and sin-pardoning Jesus. Come unto me, and I will wash you, and put my righteous- ness upon you, pray to my Father for you, and send my Spirit into you, that you may 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 privilege in this life, but in the life ever- lasting, even at the time of Christ's second coming ton, Mag Wap. mga mag 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 thy 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 as the day upon the house-top. ; 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 glit- tering 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 wast 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, Żech. iii. 7. Oh! 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 repro- bate world will be ready to run mad, (Deut. xxviii. 34) to think that they should miss of it; 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 wel- come, have a fair mitre set upon thy head, and clothed with immortal glory, Zech. iii. 5. Oh, therefore, let all this move thee, and be of weight CL 284 DOCTRINAL DISCOURSES. 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 thy 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 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; oh to make thee swim and roll up and down in the flames of the furnace of fire! valle pall M. WE 1 a d • Mga kader van di g gr jo para what was on best mat là một nhân chất được một bà được ở bên đi vay lên đi l e 4 A CONFESSION OF MY FAITH, Sampling any data to Vam to Panta Martagona AND A REASON OF MY PRACTICE. mari i TMÚL A CONFESSION OF MY FAITH, AND A REASON OF MY PRACTICE; OR, WITH WHOM, AND WHO NOT, I CAN HOLD CHURCH-FELLOWSHIP, OR THE COMMUNION OF SAINTS; SHEWING, BY DIVERS ARGUMENTS, THAT THOUGH I DARE NOT COMMUNICATE WITH THE OPENLY PROFANE, WHEREIN YET I CAN WITH THOSE VISIBLE SAINTS THAT DIFFER ABOUT WATER-BAPTISM. IS ALSO DISCOURSED, WHETHER THAT BE THE ENTERING ORDINANCE INTO FELLOWSHIP, OR NO. PSALM CXVI. 10-"I believed, and therefore have I spoken." “I apprehended and cast in prison; nor did I then or now retain a doctrine besides, or which is not thereon grounded. The subject I should have preached upon even then when the constable came was, "Dost thou believe on the Son of God?" from whence I intended to shew the absolute need of faith in Jesus Christ, and that it was also a thing of the highest concern for men to inquire into, and to ask their own hearts whether they had it or no. Faith and holiness are my professed prin- ciples, with an endeavour, so far as in me lieth, to be at peace with all men. What shall I say, let mine enemies themselves be judges, if any- thing in these following doctrines, or if aught that any man hath heard me preach, doth or hath, according to the true intent of my words, savoured either of heresy or rebellion. I say again, let they themselves be judges, if 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. Indeed, my principles are such as lead me to a denial to communicate in the things of the king- dom of Christ with ungodly and open profane; neither can I in or by the superstitious inventions of this world consent that my soul should be governed in any of my approaches to God, because commanded to the contrary, and commended for so refusing. Wherefore, excepting this one thing, for which I ought not to be rebuked, I shall, I trust, in despite of slander and falsehood, discover pre-myself at all times a peaceable and an obedient subject. But if nothing will do, unless I make of my conscience a continual butchery and slaughter- TO THE READER. SIR,-I marvel not that both yourself and others do think my long imprisonment strange, (or rather strangely of me for the sake of that,) for verily I should also have done it myself, had not the Holy Ghost long since forbidden me, 1 Peter, iv. 12; 1 John, iii. 13. Nay, verily, that not- withstanding, had the adversary but fastened the supposition of guilt upon me, my long trials might by this time have put it beyond dispute; for I have not hitherto been so sordid as to stand to a doctrine right or wrong, much less when so weighty an argument as above eleven years' imprisonment is continually dogging of me to weigh, and pause, and pause again, the grounds and foundation of those principles for which I thus have suffered; but having not only at my trial asserted them, but also since, even all this tedious tract of time, in cool blood, a thousand times by the word of God examined them, and found them good, I cannot, I dare not now revolt or deny the same, on pain of eternal damnation. And that my principles and practice may be open to the view and judgment of all men, (though they stand and fall to none but the word of God alone,) I have in this small treatise presented to this generation, "A Confession of my Faith, and a Reason of my Practice in the Worship of God," by which, although it be brief, candid Christians may, I hope, without a viola- tion to faith or love, judge I may have the root of the matter found in me. Neither have I in this relation abusively sented my reader with other doctrines or practices than what I held, professed, and preached when 288 DOCTRINAL DISCOURSES. shop, unless putting out my own eyes I commit me to the blind to lead me, (as I doubt is desired by some,) I have determined, the Almighty God being my help and shield, yet to suffer, if frail life might continue so long, even till the moss shall grow on mine eyebrows, rather than thus to violate my faith and principles. "Will a man leave the snow of Lebanon that cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken?" Jer. xviii. 14. Hath a nation changed their gods A CONFESSION OF MY FAITH, AND A REASON OF MY PRACTICE, &c. 1. I BELIEVE that there is but one only true God, and there is none other but he. "To us there is but one God, the Father, of whom are all things. And this is life eternal, that they might know thee, the only true God," &c., Mark, xii. 32; 1 Cor. viii. 8; John, xvii. 3; Acts, xvii. 24. 2. I believe that this God is almighty, eternal, invisible, incomprehensible, &c. "I am the Almighty God, walk before me, and be thou perfect. The eternal God is thy refuge. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever," Gen. xvii. 1; Deut. xxxiii. 26, 27; 1 Tim. i. 17; Job, xi. 7; Rom. xi. 33. 3. I believe that this God is unspeakably per- fect in all his attributes of power, wisdom, justice, truth, holiness, mercy, love, &c.; his power is said to be eternal, his understanding and wisdom in- finite; he is called the just Lord, in opposition to all things; he is said to be Truth itself, and the God thereof; there is none holy as the Lord. "God is love. Canst thou by searching find out God? canst thou find out the Almighty unto perfection?" Romans, i. 20; Psalm cxlvii. 5; Zeph. iii. 5; 2 Thess. ii. 10; Deut. xxxii. 4; Job, xi. 7. which yet are no gods? For all people will walk every one in the name of his god, and we will walk in the name of the Lord our God for ever and ever," Micah, iv. 5. Touching my practice as to communion with visible saints, although not baptized with water, I say it is my present judgment so to do, and am willing to render a further reason thereof, shall I see the leading hand of God thereto. Thine in bonds for the gospel, JOHN BUNYAN. 4. I believe that in the Godhead there are three Persons, or subsistences. "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost," 1 John, v. 7. See also Gen. i. 26; iii. 22; xi. 7; and Isa. vi. 8. 5. I believe that these three are, in nature, essence, and eternity, equally one, "These three are one," 1 John, v. 7. 6. I believe "there is a world to come," Heb. ii. 5; vi. 5. 7. I believe that there shall be a resurrection of the dead, both of the just and unjust, "Many that sleep in the dust of the earth shall awake, some to everlasting life, and some to everlasting shame and contempt. Marvel not at this: for the hour is coming, in the which all that are in their graves shall hear his voice, and shall come forth; they that have done good, to the resur- rection of life; and they that have done evil, to the resurrection of damnation," Acts, xxiv. 15; Dan. xii. 2; John, v. 28. 8. I believe that they that shall be counted worthy of that world, and of the resurrection from the dead, neither marry nor are given in marriage, neither can they die any more, "for they are equal to the angels, and are the children of God, being the children of the resurrection," Luke, x. 34-36; John, x. 27-29; Rev. vii. 16; xx. 6. 9. I believe that those that die impenitent shall be tormented with the devil and his angels, and shall be cast with them into the lake that burns with fire and with fire and brimstone, "where their worm dieth not, and the fire is not quenched," Rev. xxi. 8; Mark, ix. 43, 48; Matthew, xxv. 41, 46; John, v. 29. 10. I believe that because God is naturally holy and just, even as he is good and merciful, there- fore (all having sinned) none can be saved with- out the means of a Redeemer. "Then he is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom. We have redemption through his blood, even the forgiveness of our sins. For which without shedding of blood is no remission," Job, xxxiii. 24 ; Col. i. 14; Heb. ix. 22. 11. I believe that Jesus Christ our Lord him- self is the Redeemer. 66 They remembered that God was their rock, and the high God their Re- deemer. 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 pre- cious blood of Christ, as of a Lamb without blemish and without spot," Psalm lxxviii. 35; 1 Pet. i. 18, 19. 12. I believe that the great reason why the Lord, the second Person in the Godhead, did clothe himself with our flesh and blood was, that he might be capable of obtaining the redemption that before the world was intended for us. "Forasmuch then as the children were made partakers of flesh and blood, he also himself likewise took part of the same, (mark) that through death he might destroy him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage. When the fulness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were DOCTRINAL DISCOURSES. 289 | under the law. 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. For iu that himself hath suffered, being tempted, he is able also to succour them that are tempted. Christ hath re- deemed us from the curse of the law, being made a curse for us. As it is written, Cursed is every one that is hanged on a tree. That the bless- ing of Abraham might come upon the Gentiles, through faith in Jesus Christ," Heb. ii. 14, 15; Gal. iv. 4; Heb. ii. 17, 18; Gal. iii. 13, 14. 13. I believe that the time when he clothed himself with our flesh was in the days of the reign of Cæsar Augustus; then, I say, and not till then, was the Word made flesh, or clothed with our nature. “And it came to pass in those days, that there went out a decree from Cæsar Augustus that all the world should be taxed. And Joseph went up from Galilee, out of the city of Nazareth, unto Judah, unto the city of David, which is called Bethlehem; because he was of the house and lineage of David: to be taxed, with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered. This child was he of whom godly Simeon was told by the Holy Ghost, when he said, that he should not see death until he had seen the Lord Christ," John, i. 14; 1 Timothy, iii. 16; Luke, ii. 1—3; vi. 25–27. 14. I believe, therefore, that this very child, as afore is testified, is both God and man, the Christ of the living God. "And she brought | forth her first-born son, and wrapped him in swaddling clothes, and laid him in a manger; be- cause there was no room for them in the inn. And there were in the same country shepherds, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; ye shall find the babe wrapped in swaddling clothes, lying in a manger." Again, " But while he thought on these things, behold, the angel of the Lord appeared unto him; saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us," Luke, ii. 7—12; Matt. i. 20-22. 15. I believe, therefore, that the righteousness and redemption by which we that believe stand just before God, as saved from the curse of the law, are the righteousness and redemption that consist in the personal acts and perform- ances of this child Jesus, this God-man, the "Do not Lord's Christ; they consist, I say, in his per- sonal fulfilling the law for us to the utmost re- quirement of the justice of God. think (said he) that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfil;" by which means he became the end of the law for righteousness to every one that believeth. "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; so finishing trans- gressions, and making an end of sins, and making reconciliation for iniquity, he brought in ever- lasting righteousness," Matt. v. 17; Rom. viii. 3; x. 3; 1 John, iii. 8; 2 Tim. i. 9; Heb. x. 5—10; Dan. ix. 24. 16. I believe that for the completing of this work he was always sinless work he was always sinless; did always the things that pleased God's justice, that every one of his acts, both of doing and suffering, and rising again from the dead, was really and infi- nitely perfect, being done by him as God-man; wherefore his acts before he died are called "the righteousness of God;" his blood, "the blood of God ;" and "herein perceive we the love of God, in that he laid down his life for us. The God- head which gave virtue to all the acts of the human nature was then in perfect union with it when he hanged upon the cross for our sins, Heb. iv. 15; vii. 26-28; John, viii. 29; xx. 28; Acts, x. 30; xx. 28; Rom. i. 4; iii. 21, 22; 1 John, iii. 16. | "" CC 17. I believe, then, that the righteousness that saveth the sinner from the wrath to come is pro- perly and personally Christ's, and ours but as we have union with him, God by grace imputing it to us. Yea, doubtless, and I count all things 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 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. For of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. 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," Phil. iii. 8, 9; 1 Cor. i. 30; 2 Cor. v 20, 21. 18. I believe that God, as the reward of Christ's undertakings for us, hath exalted him to his own right hand as our Mediator, and given him a name above every name, and hath made him Lord of all, and Judge of quick and dead; and all this, that we who believe might take courage to believe and hope in God. "And being found in fashion as a man, he humbled himself unto death, even the death of the cross, (where he died for our sins ;) wherefore God hath highly exalted him, and given him a name above every name; that at the name of Jesus every knee should bow, both of things in heaven, and things in earth, and things that are under the earth, and that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. And he commanded us to preach unto the people, and to testify that it was he that was ordained of God to be the Judge of quick and T 290 DOCTRINAL DISCOURSES. dead. Who verily was foreordained, before the foundation of the world, but was manifest in the last times for you, who by him do believe in God, who raised him from the dead, and gave him glory; that your faith and hope might be in God," Phil. ii. 5-10; Ephes. i. 18-22; Acts, x. 42; xvii. 31; 1 Pet. i. 19—21. | his angels. And these shall go away into ever- lasting punishment, but the righteous into life eternal. For the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the ele- ments shall melt with fervent heat, the earth also and the works that are therein shall be burnt up. Seeing, then, that all these things must be dissolved, what manner of persons ought we to be in all holy conversation and godliness, looking for and hastening unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fer- vent heat, Acts, iii. 19-21; 1 Thess. iv. 16; Acts, i. 11; Matt. xxv. 31—33, 41, 46; 2 Pet. iii. 10-12. 19. I believe that being at the right hand of God in heaven, he doth there effectually exercise the offices of his excellent priesthood and media- torship, presenting himself continually before God in the righteousness which is accomplished for us when he was in the world; for by the efficacy of his blood he not only went into the holy place, but being there, and having by it obtained eternal redemption for us; now, as re- ceiving the worth and merit thereof from the Father, doth bestow upon us grace, repentance, faith, and the remission of sins; yea, he also re- ceived for us the Holy Ghost, to be sent unto us to ascertain [assure] us of our adoption and glory. "For if he were on earth, he should not be a priest. Seeing, then, we have a great high priest that is entered into the heavens, Jesus the Son of God, let us hold fast our profession. For there is one God, and one Mediator between God and men, the man Christ Jesus. For by his own blood he entered into the holy place, having obtained eternal redemption for us. For Christ is not entered into the holy places made with hands, which are the figure of the true; but into heaven itself. now to appear in the presence of God for us. 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," Heb. viii. 4; ix. 12, 24; 1 Tim. ii. 5; Acts, v. 31; ii. 33. (6 20. I believe that, being there, he shall so con- tinue till the restitution of all things, and then he shall come again in glory, and shall sit in judg- ment upon all flesh. And I believe that, accord- ing to his sentence, so shall their judgment be. Repent ye therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which be- fore was preached unto you: whom the heaven must receive until the restitution of all things, spoken of by the mouth of all the holy prophets since the world began. For this same Jesus which ye have seen go up into heaven shall so come in like manner as ye have seen him go into heaven. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and the trumpet of God, &c. When the Son of man shall come in his glory, and all the holy angels with him, then he shall sit upon the throne of his glory. And before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats. And he shall set his sheep on his right hand, but the goats on the left. Then shall the King say to them on his right hand, Come, ye blessed of my Father, in- herit the kingdom prepared for you from the foundation of the world. Then shall he say to them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and 21. I believe that when he comes, his saints shall have a reward of grace for all their work and labour of love which they shewed to his name in the world. "And every man shall re- ceive his own reward, according to his own labour. And then shall every man have praise of God. And, behold, I come quickly, and my reward is with me, to give to every man accord- ing as his work shall be. Wherefore, my be- loved brethren, be steadfast, immoveable, always abounding in the work of the Lord, forasmuch as ye know your labour is not in vain in the Lord, knowing that of the Lord ye shall receive the reward of inheritance; for you serve the Lord Christ," 1 Cor. iii. 8; iv. 5; Rev. xxii. 12; 1 Cor. xv. 58; Col. iii. 24. How Christ is made ours; or by what means this or that man hath that benefit by him as to stand just before God now and in the day of judgment. (C 1. I believe, we being sinful creatures in our- selves, that no good thing done by us can pro- cure of God the imputation of the righteousness of Jesus Christ; but that the imputation thereof is an act of grace, a free gift without our de- serving. Being justified freely by his grace, through the redemption that is in Jesus Christ. He called us, and saved 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," Rom. iii. 24; v. 17; 2 Tim. i. 9. 2. I believe also that the power of imputing righteousness resideth only in God by Christ- 1. Sin being the transgression of the law. 2. The soul that hath sinned being his creature, and the "Even as righteousness also his, and his only. David also describeth the blessedness of the man, to whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sin is covered. Blessed is the man to whom the Lord will not impute sin." Hence therefore it is said again, that "men shall abundantly utter the memory of his great goodness, and sing of his righteousness. For he saith in Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So, then, it is not in him that willeth, nor in him that runneth, but in God that sheweth mercy, Rom. iv. 6, 7; Ps. cxlv. 7; Rom. ix. 15, 16. 3. I believe that the offer of this righteousness as tendered in the gospel is to be received by T DOCTRINAL DISCOURSES. 291 4. I believe that this faith, as it respecteth the imputation of this righteousness for justification before God, doth put forth itself in such acts as purely respect the offer of a gift. It receiveth, accepteth of, embraceth, or trusteth to it. "As many as received him, to them he gave power to become the sons of God, even to them that believe on his name. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation. In whom also after that ye be- lieved, ye were sealed with the Holy Spirit of promise." I believe, therefore, that as to my justification from the curse of the law, I am, as I stand in myself, ungodly, to receive, accept of, embrace, and trust to the righteousness that is already provided by, and wrapt up in, the per- sonal doings and sufferings of Christ; it being faith in that, and that only, that can justify a sinner in the sight of God, John, i. 12; 1 Tim. i. 15; Heb. xi. 13; Eph. i. 13. faith; we still in the very act of receiving it judging ourselves sinners in ourselves. "O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ. Believe in the Lord Jesus Christ, and thou shalt be saved. The gospel is preached in all nations for the obedience of faith. Being justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation, (a sacrifice to appease the displeasure of God,) through faith in his blood. To declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness; that he might be just, and the justifier of him that believeth on Jesus. Be it known unto you therefore, men and bre- thren, that through this man is preached unto you the forgiveness of sins; and by him all that be- lieve are justified from all things, from which they could not be justified by the law of Moses," Rom. vii. 24; Acts, xvi. 31; Rom. iii. 24, 25; Acts, xiii. 38, 39. OF ELECTION. | 1. I believe that election is free and perma- nent, being founded in grace and the unchange- able will of God. "Even so then, at this present time also, there is a remnant according to the election of grace. And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then it is no more of grace: otherwise work is no more work. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth who are his. In whom also we have obtained an inheritance, being pre- destinated according to the purpose of him who worketh all things after the counsel of his own will," Rom. xi. 5; 2 Tim. ii. 19; Eph. i. 11. | 2. I believe that this decree, choice, or elec- tion was before the foundation of the world, and so before the elect themselves had being in them- selves; for God, who quickeneth the dead, and calleth those things which be not as though they were, stays not for the being of things to deter- mine his eternal purpose by; but having all things present to him, in his wisdom he made his choice before the world was, Rom. iv. 17; Ephes. i. 4; 1 Tim. i. 9. 3. I believe that the decree of election is so far off from making works in us foreseen the ground or cause of the choice, that it containeth in the bowels of it, not only the persons, but the graces that accompany their salvation; and hence it is that it is said, We are predestinated to be con- formed to the image of his Son," not because we are, but that we "should be holy and without blame before him in love. For we are his work- manship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. He blessed us according as he chose us in Christ." And hence it is again that the salvation and calling of which we are now made partakers is no other than what was "given us in Christ Jesus before the world be- gan," according to his eternal purpose which he purposed in Christ Jesus our Lord, Eph. i. 3, 4 ; ii. 10; iii. 8-11; 2 Tim. i. 9; Rom. viii. 26. 5. I believe that the faith that so doth is not to be found with any but those in whom the Spirit of God by mighty power doth work it, all others, being fearful and incredulous, dare not venture their souls and eternity upon it. And And hence it is called the faith that is wrought by the "exceeding great and mighty power of God;" the faith" of the operation of God." And hence it is that others are said to be fearful, and so unbelieving. These, with other ungodly sin- ners, must "have their part in the lake of fire," Eph. i. 18, 19; Col. ii. 12; Eph. ii. 8; Phil. i. 19; Rev. xxi. 8. 6. I believe that this faith is effectually wrought in none but those which before the world were appointed unto glory. "And as many as were ordained unto eternal life believed. That he might make known the riches of his glory upon the vessels of mercy, which he had before prepared unto glory. We give thanks unto God always for you all, making mention always of you in our prayers; remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ in the sight of God; knowing, brethren, beloved, your election of God." But of the rest he saith, he saith, "Ye believed not, because ye are not of my sheep, as I said," which latter words relate to the 16th verse, which respecteth the election of God, John, x. 26. Therefore, they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and I should heal them," Acts, xiii. 48; Rom. ix. 23; 1 Thess. i. 2-4; John, x. 26; xii. 30, 39, 40. 4. I believe that Christ Jesus is he in whom the elect are always considered, and that without him there is neither election, grace, nor salva- tion. "Having predestinated us to 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 re- demption through his blood, the forgiveness of sins, according to the riches of his grace. That in T2 292 DOCTRINAL DISCOURSES. 1 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. Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved," Eph. i. 5-7, 10; Acts, iv. 12. 5. I believe that there is not any impediment attending the election of God that can hinder their conversion and eternal salvation. "More- over, whom he did predestinate, them he also called; and whom he called, them he also justi- fied; and whom he justified, them he also glori- fied. What shall we say to these things? If God be for us, who can be against us? Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that con- demneth ?" &c. "What then? Israel hath not obtained that which he seeketh for; but the elec- tion hath obtained it, and the rest were blinded. For Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts; though their land was filled with sin, against the Holy One of Israel." When Ananias made intercession against Saul, saying, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem, and here he hath authority from the high priest to bind all that call upon thy name." What said God unto him? "Go thy way, for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel," Rom. viii. 30-35; xi. 7; Jer. li. 5; Acts, ix. 12—16. 66 6. I believe that no man can know his election but by his calling. The vessels of mercy which God afore prepared unto glory do thus claim a share therein "Even us, say they, whom he hath called, not only of the Jews, but also of the Gentiles. As he also saith in Hosea, I will call them my people which were not my people, and her beloved which was not beloved," Rom. ix. 23-25. 7. I believe, therefore, that election doth not forestal or prevent the means which are of God appointed to bring us to Christ, to grace and glory, but rather putteth a necessity upon the use and effect thereof; because they are chosen to be brought to heaven that way-that is, by the faith of Jesus Christ, which is the end of effec- tual calling. "Wherefore the rather brethren give diligence to make your calling and election sure," 2 Thess. ii. 13; 1 Pet. i. 12; 2 Pet. i. 10. | 66 incense to graven images," 1 Sam. iv. 6, 10; Hos. xi. 2. The reason is, because men by nature are not only dead in sins, "but enemies in their minds by reason of wicked works." The call then is, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light," Eph. v. 14. Understand, therefore, that effectual calling is like that word of Christ that raised Lazarus from the dead; a word attended with an arm that was omnipotent. "Lazarus, come forth:" it was a word to the dead; but not only so, it was a word for the dead, a word that raised him from the dead, a word that outwent all opposi- tion, and that brought him forth of the grave, though bound hand and foot therein, John, xi. 43; Eph. ii. 1, 2; Heb. x. 32; Gal. i. 15; Acts, ix. And hence it is that calling is some- times expressed by quickening, awakening, illu- minating, or bringing them forth of darkness to light, that amazeth and astonisheth them. For as it is a strange thing for a man that lay long dead, or never saw the light with his eyes, to be raised out of the grave, or to be made to see that which he could not so much as once think of before, so it is with effectual calling, 1 Pet. ii. 9. Hence it is that Paul, when called, stood "trem- bling and was astonished;" and that Peter saith, "He hath called us out of darkness into his mar- vellous light," Eph. iv. 21; Acts, vii. 2. In effectual calling the voice of God is heard, and the gates of heaven are opened. When God called Abraham, he appeared to him in glory. That of Ananias to Saul is experienced but by few-"The God of our fathers hath chosen thee,” saith he, "that thou shouldst know his will, and see that just one, and shouldst hear the voice of his mouth," Acts, xxii. 14. True; Saul's call was out of the ordinary way, but yet as to the matter and truth of the work it was no other than all the chosen have-viz., OF CALLING. 1. I believe that to effectual calling the Holy Ghost must accompany the word of the gospel, and that with mighty power; I mean, that call- ing which of God is made to be the fruit of elect- ing love. "Knowing," saith Paul to the Thes- salonians, "brethren beloved, your election of God; for our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance," &c., 1 Thess. i. 4, 8. Otherwise, men will not, cannot, hear and turn. Samuel was called four times before he knew the voice of him that spake from heaven. It is said of them in Hosea, that as the prophets called them, so they went from them; and instead of turning to them, "sacrificed to Balaam, and burnt 1. An effectual awakening about the evil of sin, and especially of unbelief, (John, xvi. 9;) and therefore, when the Lord God called Adam, he also made unto him an effectual discovery of sin, insomuch that he stripped him of all his righteousness, Gen. iii. Thus he also served the jailer. Yea, it is such an awakening as by it he sees he was without Christ, without hope, and a stranger to the commonwealth of Israel, and without God in the world, Acts, xvi. 29, 30; Eph. ii. 12. Oh, the dread and amazement that the guilt of sin brings with it when it is revealed by the God of heaven; and like to it is the sight of mercy, when it pleaseth God, "who calleth us by his grace, to reveal his Son in us.” | 2. In effectual calling there is great awakenings about the world to come, and the glory of unscen things: the resurrection of the dead, and eternal judgment; the salvation that God hath prepared for them that love him, with the blessedness that will attend us and be upon us at the coming of our Lord Jesus Christ, are great things in the soul that is under the awakening calls of God. And hence we are said to be "called to glory, to the obtaining of the glory of our Lord Jesus Christ," 1 Thess. ii. 12; 2 Thess. ii. 13, 14. 3. In effectual calling there is also a sanctify- ing virtue; and hence we are said to be called with a holy calling, with a heavenly calling; V DOCTRINAL DISCOURSES. 293 called to glory and virtue-" But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that you should shew forth the praises of him who hath called you out of dark- ness into his marvellous light," Heb. iii. 1; 1 Thess. iv. 7; 1 Pet. i. 8, 9. Yea, effectual calling hath annexed to it, as its inseparable companion, the promise of thorough sanctifica- tion "Faithful is he that hath called you, who also will do it," 1 Thess. v. 22—24. 2. I believe that effectual calling doth therefore produce, 1. Faith; and therefore it is said that faith cometh by hearing, by hearing the word that calleth us unto the grace of Christ; for by the word that calleth us is Jesus Christ held forth to us, and offered to be our righteousness; and therefore the apostle saith again, "that God hath called us unto the fellowship of his Son Jesus Christ;" that is, to be made partakers of the riches of grace, and the righteousness that is in him, Rom. x. 17; Gal. i. 6; 1 Cor. i. 9. 2. It produceth hope; it giveth a ground to hope; and therefore hope is said to be the "hope of our calling." And again, "Even as you are called in one hope of your calling," Eph. i. 18, 19 ; iv. 4. Now the godly wise know whoso misseth of effectual calling misseth of eternal life, because God justifieth none but them whom he calleth, and glorifies none but those whom he justifies; and therefore it is that Peter said before, "Make your calling and (so) your election sure,”-make it sure; that is, prove your calling right by the word of God; for whoso staggereth at the cer- tainty of his calling cannot comfortably hope for a share in eternal life. "Remember the word unto thy servant, whereon thou hast caused me to hope. My soul fainted for thy salvation, but I hope in thy word," Psalm cxix. 49, 81. 3. It produceth repentance; for when a man hath heaven and hell before his eyes, (as he will have if he be under the power of effectual call- ing.) or when a man hath a revelation of the mercy and justice of God, with a heart-drawing invitation to lay hold on the tender forgiveness of sins, and being made also to behold the goodly beauty of holiness, it must needs be that repen tance appears and puts forth itself unto self- revenging acts for all its wickedness which in the days of ignorance it delighted in. And hence is that saying, "I came not to call the righteous, but sinners to repentance;" for the effecting of which the preaching of the word of the kingdom is most proper-" Repent, for the kingdom of God is at hand," Mark, ii. 17 ; i. 10. 1. Repentance is a turning the heart to God in Christ; a turning of it from sin, and the devil, and darkness, to the goodness, and grace, and holiness that is in him. Wherefore they that of old are said to repent, are said to loathe and abhor themselves for all their abominations. I abhor myself," said Job, "and repent in dust and ashes," Ezek. vi. 9; ii. 43; xxxvi. 31; Job, xlii. 5, 6; Ezek. xvi. ver. last. C 2. Godly repentance doth not only affect the soul with the loathsome nature of sin that is past, but filleth the heart with godly hatred of sins that yet may come. When Moses feared that through his being overburdened with the care of the children of Israel some unruly or sin- (6 ful passions might shew themselves in him, what saith he? I beseech thee, kill me cut of hand, if I have found grace in thy sight, and let me not see my wretchedness," Numbers, xiv. 13-15. See also how that which Paul calleth godly repentance wrought in the upright Corinthians; Behold," saith he, "this self-same thing that ye sorrowed after a godly sort, what carefulness it wrought in you, what clearing of yourselves, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! in all things you have approved yourselves to be clear in this matter," 2 Cor. vii. 9—11. 66 4. It produceth also love: wherefore Paul, when he had put the church in remembrance that they were called of God, adds, that con- cerning brotherly love they had no need that he should write unto them, 1 Thess. iv. 17, 19. As who should say, If God be so kind to us to for- give us our sins, to save our souls, and to give us the kingdom of heaven, let these be motives beyond all other to provoke us to love again. Further; if we that are thus beloved of God are made members of one man's body, all partakers of his grace, clothed all with his glorious righteous- ness, and are together appointed to be the children of the next world, why should we not love one another? Beloved, if God so loved us, we ought also to love one another," 1 John, iv. 11. And truly so we shall, if the true grace of God be upon us; because we also see them to be the called of Jesus. Travellers, that are of the same country, love and take pleasure one in an- other when they meet in a strange land. Why, we sojourn here in a strange country, with them that are heirs together with us of the promised kingdom and glory, Heb. xi. 9. Now as I said, this holy love worketh by love-mark, love in God and Christ when discovered constraineth us to love, 2 Cor. v. 14. (6 The name, therefore, and word, and truth of God in Christ, together with the sincerity of grace, of faith, and holiness in us, are the de- lightful objects of this love, Ps. cxix. 47, 127, 159: v. 11; lxix. 36; cxix. 132; ci. 6. For it em- braceth with delight and complacency but as it discerneth the image of God and of Christ in the soul, his presence in the ministry, and a suitableness in our worship to the word and mind of Christ, Ps. xxvi. 8; xxvii. 4; lxxxiv. 1—4; 1 Thess. v. 13; Phil. i. 3-7; Ephes. iv. 32. Love also hath a blessed faculty, and heavenly, in bearing and suffering afflictions, putting up with wrongs, overlooking the infirmities of the bre- thren, and in serving in all Christian offices the necessities of the saints-" Charity suffereth long, and is kind; charity envieth not; charity vaunt- eth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth,' 1 Cor. xiii.; 1 Pet. iv. 8; Gal. v. 13. In a word, it designeth a holy conversation in this world, that God, and Christ, and the word of Christ may be glorified thereby, 2 Cor. xi. 10-12; 1 Pet. i. 12; iii. 16. 13 294 DOCTRINAL DISCOURSES. OF THE SCRIPTURES. Touching which word of God I thus believe and confess-1. That all the holy scriptures are the words of God. "All scripture is given by inspiration of God. For the prophecy of the scripture came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost," 2 Tim. iii. 16; 2 Pet. i. 21. 2. I believe that the holy scriptures of them- selves, without the addition of human inventions, are able to make the man of God perfect in all things, and “throughly to furnish him unto all good works." They are able "to make thee wise unto salvation, through faith in Jesus Christ;" and to instruct thee in all other things, that either respect the worship of God or thy walking be- fore all men, 2 Tim. iii. 14, 17; 2 Pet. i. 19—21. 3. I believe the great end why God com- mitted the scriptures to writing was, that we might be instructed to Christ, taught how to be- lieve, encouraged to patience and hope, for the grace that is to be brought unto us at the revela- tion of Jesus Christ; also that we might under- stand what is sin, and how to avoid the commission thereof, John, xx. 31; 1 John, v. 13; Rom. xv. 4. Concerning the works of men," said David, by the word of thy lips, I have kept me from the paths of the destroyer. Through thy pre- cepts I get understanding, therefore I hate every false way. I have hid thy word in my heart, that I might not sin against thee," Ps. xvii. 4, cxix.; civ. 11. CC 5. I believe Jesus Christ, by the word of the scriptures, will judge all men at the day of doom; for that is the book of the law of the Lord, accord- ing to Paul's gospel, John, xii, 41, 49; Romans, ii. 16. 4. I believe that they cannot be broken, but will certainly be fulfilled in all the prophecies, threatenings, and promises, either to the salva- tion or damnation of men. They are like that flying roll, that will go over all the earth to cut off and curse. In them is contained also the blessing; they preach to us also the way of sal- vation. "Take heed, therefore, lest that come upon you which is written in the prophets, Be- hold, ye despisers, and wonder, and perish; for I work a work in your days, a work which you shall in nowise believe, though a man declare it unto you," Gal. iii. 8; Acts, xiii. 40, 41; John, x. 35; xii. 37, 41; iii. 17-19; Zech. v. 2-4. | 6. I believe that this God made the world, and all things that are therein; for in six days the Lord made heaven and earth, the sea, and all that in them is; also, that after the time of the making thereof, he disposed of it to the children of men, with a reserve thereof for the children of God, that should in all ages be born thereunto. "When the Most High divided to the nations their inheritance, when he separated the sons of Adam; he set the bounds of the people accord- ing to the number of the children of Israel; for as he made of one blood all nations of men for to dwell upon the face of the earth, so he hath determined the times before appointed, and the bounds of their habitation," Acts, xvii. 24; Exod. xxiv. 19; Deut. xxxii. 8; Acts, xvii. 26. OF MAGISTRACY. I believe that magistracy is God's ordinance which he hath appointed for the government of the whole world; and that it is a judgment of God to be without those ministers of God, which he hath ordained to put wickedness to shame, Judg. xviii. 7. "Whosoever therefore resisteth the power, re- sisteth the ordinance of God: and they that resist, shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou not then be afraid of the power? do that which is good, and thou shalt have praise of the same for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this cause pay ye tri- bute also for they are God's ministers, attend- ing continually unto this very thing," Rom. xiii. Many are the mercies we receive by a well-quali- fied magistrate, and if any shall at any time be otherwise inclined, let us shew our Christianity in a patient suffering for well doing what it shall please God to inflict by them. A REASON OF MY PRACTICE IN WORSHIP. Having thus made confession of my faith, I now come to shew you my practice in worship, with the reasons thereof; the which I shall have occasion to touch under two distinct heads- 1. With whom I dare not hold communion. 2. With whom I dare. Only, first, note, that by the word communion I mean, fellowship in the things of the kingdom of Christ, or that which is commonly called church communion, the communion of saints. For in civil affairs and in things of this world. that are honest, I am not altogether tied up from the fornicators thereof, (1 Cor. v. 9, 10;) where- fore in my following discourse understand me in the first sense. Now, then, I dare not have communion with them that profess not faith and holiness, or that are not visible saints by calling. But note that by this assertion I meddle not with the elect but as he is a visible saint by calling; neither do I exclude the secret hypocrite, if he be hid from me by visible saintship. Wherefore I dare not have communion with men from a single supposi- tion that they may be elect, neither dare I I exclude the other from a single supposing that he may be a secret hypocrite. I meddle not here with these things; I only exclude him that is not a visible saint. Now he that is visibly or openly profane cannot be then a visible saint; for he that is a visible saint must profess faith, and repentance, and consequently holiness of life; and with none else dare I communicate,- First, Because God himself hath so strictly put the difference, both by word and deed; for from the beginning he did not only put a difference between the seed of the woman and the children of the wicked, only the instinct of grace and change of the mind as his own, but did cast out from his presence the father of all the ungodly, DOCTRINAL DISCOURSES. 295 even cursed Cain, when he shewed himself openly profane, and banished him to go into the land of the runnagate or vagabond, where from God's face, and so the privileges of the communion of saints, he was ever after hid, Gen. iii. 15; iv. 9-16. Besides, when after this, through the policy of Satan, the children of Cain and the seed of Seth did commix themselves in worship, and by that means had corrupted the way of God, what fol- lowed but, first, God judged it wickedness, raised up Noah to preach against it; and after that, be- cause they would not be reclaimed, he brought the flood upon the whole world of these ungodly, and saved only Noah alive and his, because he had kept himself righteous, Gen. vi. 1, 2; iii. 11—13. Here I could enlarge abundantly, and add many more instances of a like nature, but I am here only for a touch upon things. << Secondly, Because it is so often commanded in the scriptures that all the congregation should be holy. "I am the Lord your God; ye shall there- fore sanctify yourselves, and ye shall be holy, for I am holy. Ye shall be holy, for I the Lord your God am holy. Sanctify yourselves therefore, and be ye holy, for I am the Lord your God." Be- sides, 1. The gates of the temple were to be shut against all other. Open ye the gates, that the righteous nation, that keepeth the truth, may enter in; this gate of the Lord, into which the righteous shall enter. Thus saith the Lord, No stranger, uncircumcised in heart, or uncircum- cised in flesh, shall enter into my sanctuary, of any stranger which is amongst the children of Israel." 2. Because the things of worship are holy. "Be ye holy that bear the vessels of the Lord." 3. Because all the limits and bounds of communion are holy. "This is the law of the house upon the top of the mountain, the whole limit thereof shall be most holy. Behold, this is the law of the house," Lev. xi. 44; xix. 2; xx. 7; 1 Pet. i. 15, 16; Isa. xxvi. 2; Psalm cxxviii. 20; Ezek. xliii. 12; xliv. 9; Isa. lii. 11. Thirdly, I dare not have communion with them, because the example of New-Testament churches before us have been a community of visible saints. Paul to the Romans writes thus "To all that are at Rome, beloved of God, called to be saints." And to the rest of the churches thus: "Unto the church of God which is at Co- rinth; to them that are sanctified in Christ Jesus, called to be saints. To the saints that are at Ephesus, and to the faithful in Christ Jesus. To all the saints that are at Philippi, with the bishops and deacons. To the saints and faithful brethren which are at Colosse. To the church of the Thessalonians, which is in God the Father, and in our Lord Jesus Christ," &c. Thus you see under what denomination those persons went of old who were counted worthy to be members of a visible church of Christ, Rom. i. 7; 1 Cor. i. 2; Eph. i. 1; Col. i. 2; Phil. i. 1; 1 Thess. i. 1. Besides, the members of such churches go under such characters as these- 1. The called of Christ Jesus, Rom. i. 6. 2. Men that have drank into the Spirit of Jesus Christ, 1 Cor. xii. 13. 3. Persons in whom was God the Father, Eph. iv. 6. 4. They were all made partakers of the joy of the gospel, Phil. i. 7. 5. Persons that were circumcised inwardly, Col. ii. 11. 6. Persons that turned from idols to serve the living and true God, 1 Thess. i. 4. 7. Those that were the body of Christ, and members in particular-that is, those that were visibly such, because they made profession of faith, of holiness, of repentance, of love to Christ, and of self-denial, at their receiving into fellow- ship. Fourthly, I dare not hold communion with the openly profane- 1. Because it is promised to the church that she shall dwell by herself—that is, as she is a church, and spiritual. "Lo, the people shall dwell alone, and shall not be reckoned among the na- tions," Num. xxiii. 9. 2. Because this is their privilege-" But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light," 1 Pet. i. 9, 10. 3. Because this is the fruit of the death of Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works,” Tit. iii. 14. 4. Because this is the commandment- "Save yourselves from the untoward generation," Acts, ii. 40. 5. Because with such it is not possible we should have true and spiritual communion. "Be not unequally yoked together with unbelievers : for what fellowship hath righteousness with un- righteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part bath he that believeth with an infidel? or what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and I will be a Father unto you, saith the Lord Almighty, 2 Cor. vi. 14-18. Fifthly, I dare not hold communion with the openly profane- 1. Because this would be ploughing with an ox and an ass together: heavenly persons suit best for communion in heavenly matters, Deut. xxii. 10. 2. It subjecteth not the nature of our discipline, which is not forced, but free, in a professed sub- jection to the will and commandment of Christ; others being excluded by God's own prohibition, Lev. i. 3; Rom. vi. 17; 2 Cor. viii. 5, 12; ix. 7, 13. Paul also, when he exhorteth Timothy to fol- low after righteousness, faith, charity, peace, &c., which are the bowels of church communion, he saith, "Do it with those that call on the name of the Lord out of a pure heart," 2 Tim. ii. 22. Sixthly, In a word, to hold communion with the openly profane is most pernicious and destruc- tive. 296 DOCTRINAL DISCOURSES. 1. It was the wicked multitude that fell a lusting, and that tempted Christ in the desert, Num. xi. 4. 66 2. It was the profane heathen of whom Israel learned to worship idols. 'They were mingled among the heathen, and learned their works, and served their idols, which were a snare to them," Psalm cvi. 25-27. 3. It is the mingled people that God hath threatened to plague with those deadly punish- ments of his with which he hath threatened to punish Babylon itself; saying, When a sword is upon her liars, her mighty, her chariots, and treasures, a sword also shall be upon the mingled people that are in the midst of her. And no marvel; for, 1. Mixed communion polluteth the ordinances of God. Say to the rebels, saith the Lord God, "Let it suffice you of all your abominations, that you have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary to pollute it, even my house, when ye offered my bread, and the fat and the blood, and they have broken my cove- nant because of all their abominations," Ezek. xliv. 6-8. 2. It violateth the law. "Her priests have violated my law, and profaned my holy things: (how ?) they have put no difference between the holy and profane, neither have they shewed dif- ference between the unclean and the clean," Ezek. xxii. 26. 3. It profaneth the holiness of God. "Judah hath dealt treacherously, and an abomination is committed in Israel and Jerusalem; for Judah hath profaned the holiness of the Lord which he loved, and hath married the daughter of a strange god," Mal. ii. 11. 4. It defileth the truly gracious. "Know ye not that a little leaven leaveneth the whole lump. Look diligently, therefore, lest any root of bitter- ness springing up trouble you, and thereby many be defiled," 1 Cor. v. 6; Heb. xii. 15, 16. | Lastly, to conclude, as I said before, it pro- voketh God to punish with severe judgments; and therefore heed well- 1. As I said before, the drowning of the whole world was occasioned by the sons of God com- mixing themselves with the daughters of men, and the corruption of worship that followed there- upon, Gen. vi., vii. 2. He sent a plague upon the children of Israel for joining themselves unto the people of Moab, and for following their abominations in worship. And let no man think that now I have altered the state of the question; for it is all one with the church to communicate with the profane, and to sacrifice and offer their gifts to the devil; the reason is, because such have by their sin for- saken the protection of Heaven, and are given up to their own hearts' lusts, and left to be over- come of the wicked to whom they have joined themselves, Num. xxv. 1-6; Josh. xxii. 17; Deut. vii. 1-6; xii.; xxxii. 16-19; Psalm cvi. 36-40; Neh, xiii. 26. "Join not yourselves," saith God, to the wicked, neither in religion nor marriages, "for they will turn away thy sons from following me, that they may serve other gods; so will the anger of the Lord be kindled against you, and destroy thee suddenly." Did not Solomon, king of Israel, sin by these things? yet among many nations was there no king like him who was be- loved of his God. Hear how Paul handleth the point: "This I say," saith he, "that the things which the Gen- tiles," or openly profane, "sacrifice, they sacrifice to devils and not to God: and I would not that you should have fellowship with devils. Ye can- not drink of the cup of the Lord and the cup of devils: ye cannot be partakers of the table of the Lord, and of the table of devils. Do we provoke the Lord to jealousy? are we stronger than he?" 1 Cor. x. 21–23. I conclude that therefore it is an evil and a dangerous thing to hold church- communion with the openly profane and ungodly. It polluteth his ordinances; it violateth his law; it profaneth his holiness; it defileth his people; and provoketh the Lord to severe and terrible judgments. OBJECT.-But we can prove in all ages there have been the open profane in the church of God. ANSW.-In many ages, indeed, it hath been so; but mark, they appeared not such when first they were received unto communion, neither were they with God's liking as such, to be re- tained among them, but in order to their admo- nition, repentance, and amendment of life; of which, if they failed, God presently threatened the church; and either cut them off from the church, as he did the idolaters, fornicators, murmurers, tempters, sabbath-breakers, with Korah, Dathan, Achan, and others; or else cut off them with the church and all, as he served the ten tribes at one time, and the two tribes at another. "My God shall cast thein away, because they did not hearken to him, and they shall be wanderers among the nations," Exodus, xii. 48; xxxii. 25; 2 Cor. vi.; 1 Cor. v. 4, 5, 10, 12, 13; Numbers, xiv. 37; xv. 32, 36; xvi.; xxi. 5, 6; xxv. 1—9; Josh. vii.; 2 Kings, xvii.; Ezek. xxii.; xxiii.; Hos. ix. 17; Neh. xiii. 1-3. I might here greatly enlarge, but I intend brevity; yet let me tell you that when Nehemiah understood by the book of the law of the Lord that the Ammonite and the Moabite should not come into the congrega- tion of God," they separated from Israel all the mixed multitude." Many have pleaded for the profane that they should abide in the church of God; but such have not considered that God's wrath at all times hath with great indignation | been shewed against such offenders and their conceits. conceits. Indeed, they like not to plead for them under that notion, but rather as Korah and his company. "All the congregation is holy, every one of them," Num. xvi. 3. But it maketh no matter by what name they are called, if by their deeds they shew themselves openly wicked; for names and notions sanctify not the heart and nature; they make not virtues of vice, neither can it save such advocates from the heavy curse both of God and men. The righteous men they shall judge them after the manner of adulteresses, and after the manner of women that shed blood, because they are adulteresses, and blood is in their hands, Prov. xvii. 15; xxiv. 24; Ezekiel, xxiii. 45. * DOCTRINAL DISCOURSES. 297 Thus have I shewed you with whom I dare not have communion : and now to shew you with whom I dare. But in order thereto, I desire you first to take notice, that touching shadowish or figurative ordinances, I believe that Christ hath ordained but two in his church-viz., water- baptism and the supper of the Lord: both which are of excellent use to the church in this world, they being to us representations of the death and resurrection of Christ, and are, as God shall make them, helps to our faith therein; but I count them not the fundamentals of our Chris- tianity, nor grounds or rule to communion with saints servants they are, and our mystical mi- nisters, to teach and instruct us in the most weighty matters of the kingdom of God: I there- fore here declare my reverent esteem of them, yet dare not remove them, as some do, from the place and end where by God they are set and appointed, nor ascribe unto them more than they were ordered to have in their first and primitive institution. It is possible to commit idolatry even with God's own appointments. But I pass this, and come to the thing propounded. Secondly, then, I dare have communion, church communion, with those that are visible saints by calling, with those that by the word of the gospel have been brought over to faith and holiness; and it maketh no matter to me what their life was heretofore, if they now be washed, if they be sanctified, if they be justified in the name of our Lord Jesus Christ, and by the Spirit of our God, 1 Cor. vi. 9—11. Now in order to the dis- covery of this faith and holiness, and so to fel- lowship in church communion, I hold it requisite that a faithful relation be made thereof by the party thus to be received; yea, if need be, by witnesses also, for the satisfaction of the church, that she may receive in faith and judgment such as best shall suit her holy profession, Acts, ix. 26-28; 1 Cor. xvi. 10; 2 Cor. viii. 23. Ob- serve it, these texts do respect extraordinary officers; and yet see, that in order to their recep- tion by the church, there was made to them a faithful relation of the faith and holiness of these very persons; for no man may intrude himself upon, or thrust himself upon, or thrust himself into, a church of Christ, without the church have first the knowledge and liking of the person to be received. If otherwise, there is a door opened for all the heretics in the world; yea, for devils also, if they appear in human shapes. But Paul shews you the manner of receiving, by pleading (after some disgrace thrown upon him by the false apostles) for his own admission of his companions" Receive us," saith he; "we have wronged no man, we have defrauded no man, we have corrupted no man.' And so concerning Timothy-"If Timothy come," saith he, "see that he may be with you without fear; for he worketh the work of the Lord, as I also do," 1 Cor. xvi. 10; 2 Cor. vii. 2. Also when Paul supposed that Titus might be suspected by some, see how he pleads for him: "If any do enquire of Titus, he is my partner and fellow-helper con- cerning you; or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ," 2 Cor. viii. 23. Phebe also when she was to be received by the church at "" Rome, see how he speaketh in her behalf: “I commend unto you Phebe, our sister, which is a servant of the church which is at Cenchrea; that ye receive her in the Lord, as becometh saints, and that you assist her in whatsoever business she hath need of you; for she hath been a suc- courer of many, and of myself also, Rom. xvi. 1, 2. Yea, when the apostles and brethren sent their epistles from Jerusalem to Antioch, under what characters do those go that were the messengers to them? "It seemed good unto the Holy Ghost, and to us, to send chosen men unto you, with our beloved Barnabas and Saul,* men that have ha- zarded their lives for the name of our Lord Jesus Christ," &c., Acts, xv. 25-27. Now, though the occasion upon which these commendations were written was not simply, or only, in order to church relation, but also for other causes; yet because the persons concerned were of the churches to be received as faithful, and such who would partake of church privileges with them, they have therefore their faith and faith- fulness related to the churches as those that were particularly embodied there. Besides, Timothy and Titus, being extraordinary officers, stood as members and officers in every church where they were received. Likewise Barnabas and Saul, Judas and Silas, abode as members and officers where they were sent. It was requisite, there- fore, that the letters of recommendation should be in substance the same with that relation that ought to be made to the church, by or for the person that is to be embodied there. But to re- turn: I dare have communion, church commu. nion, with those that are visible saints by calling. QUEST.-But by what rule would you receive them into fellowship with yourselves? ANSW.-Even by a discovery of their faith and holiness, and their declaration of willingness to subject themselves to the laws and govern- ment of Christ in his church. QUEST.-But do you not count that by water- baptism, and not otherwise, that being the initi- ating and entering ordinance, they ought to be received into fellowship. ANSW.-No. But tarry, and take my sense with my word; for herein lies the mistake, to think that because in time past baptism was ad- ministered upon conversion, that therefore it is the initiating and entering ordinance into church communion, when by the word no such thing is testified of it. Besides, that it is not so will be manifest, if we consider the nature and power of such an ordinance. That ordinance, then, that is the initiating or entering ordinance as before, doth give to them that partake thereof a right to, and a being of membership with, that particular church by which it is administered. I say, a right to, and a being of, membership, without the addition of another church act. This is evident by the law of cir- cumcision, which was the initiating law of old; for by the administration of that very ordinance the partaker thereof was forthwith a member of that congregation, without the addition of another church act, Gen. xvii. This is declared in its * Saul was in Autioch before, but being brought into suspicion by false apostles, he had need of a new com- mendation. dan me Agenda 298 DOCTRINAL DISCOURSES. >> first institution, and therefore it is called the token of the covenant; the token or sign of righteousness, of Abraham's faith, and of the visible membership of those that joined them- selves to the church with him; the very inlet into church communion that gave a being of membership among them. And thus Moses himself expounds it: every man-servant," saith he, "that is bought with money, when thou hast circumcised him, he shall eat of the passover,' without the addition of another church act to empower him thereunto; his circumcision hath already given him a being there, and so a right to, and privilege in, church relation: "A fo- reigner and an hired servant shall not eat thereof," because not circumcised. "But when a stranger that sojourneth with thee, will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it," for then he is one of the church, "and he shall be as one born in the land; for no uncircumcised person shall eat thereof," Exod. xii. 43-50. Neither could any other thing, according to the law of circumcision, give the devoutest person that breathed a being of membership with them- "He that is born in thine house, and he that is bought with thy money, must needs be circum- cised. And the uncircumcised man-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people,” Gen. xvii. 13, 14. Note, then, that that which is the initiating ordinance admitteth none into church communion but those that first partake thereof. The angel sought to kill Moses himself for attempting to make his child a member without it. Note again, that as it admitteth of none to member- ship without it, so as I said, the very act of cir- cumcising them, without the addition of another church act, gave them a being of membership with that very church by whom they were cir- cumcised, Exod. iv. 24-26. But none of this can be said of baptism. First, There is none de- barred or threatened to be cut off from the church if they be not first baptized. Secondly, Neither doth it give to the person baptized a being of membership with this or that church, by whose members he hath been baptized. John gathered no particular church, yet was he the first and great baptizer with water: he preached Christ to come, and baptized with the baptism of repentance, and left his disciples to be ga- thered by him, Acts, xix. 3—5. "And to him shall the gathering of the people be," Gen. xlix. 10. Besides, after Christ's ascension, Philip baptized the eunuch, but made him by that no member of any particular church. We only read that Philip was caught away from him, and that the eunuch saw him no more, but went on his way rejoicing | to his master, and country of Ethiopia, Acts, viii. 35-40. Neither was Cornelius made a member of the church at Jerusalem by his being baptized at Peter's command at Cæsarea, Acts, Neither were they that were converted X. xi at Antioch by them that were scattered from the church at Jerusalem, by their baptism, if they were baptized at all, joined to the church at Jerusalem, Acts, xi. 19. No; they were after gathered and embodied among them- selves by other church acts, Acts, xvi. What shall I say? Into what particular church was Lydia baptized by Paul, or those first converts at Philippi? at Philippi? Yea, even in the second of the Acts baptizing and adding to the church appear to be acts distinct; but if baptism were the initiating ordinance, then was he that we bap- tized made a member; made a member of a par- ticular church, by the very act of water-baptism. Neither ought any by God's ordinance to have baptized any but with respect to the admitting them by that act to a being of membership in this particular church; for if it be the initiating ordinance, it entereth them into the church. What church? Into a visible church. Now there is no church visible but that which is par- ticular; the universal being utterly invisible, and known to none but God. The person, then, that is baptized stands by that, a member of no church at all, neither of the visible nor yet of the in- visible. A visible saint he is, but not made so by baptism; for he must be a visible saint before, else he ought not to be baptized, Acts, viii. 37; ix. 17; xvi. 33. Take it again. Baptism makes thee no mem- ber of the church, neither particular nor uni- versal; neither doth it make thee a visible saint; it therefore gives thee neither right to, nor maketh membership at all. QUEST. But why, then, were they baptized? ANSW. That their own faith, by that figure, might be strengthened in the death and resur- rection of Christ, and that themselves might see that they have professed themselves dead, and buried, and risen with him to newness of life. It did not seal to the church that they were so, (their satisfaction as to that rose from better arguments,) but taught the party himself that he ought so to be. Further, it confirmed to his own conscience the forgiveness of sins, if by unfeigned faith he laid hold upon Jesus Christ, Col. ii. 12; Rom. vi. 3, 4; Gal. iii. 26; 1 Cor. xv. 29; Acts, ii. 38; xxii. 16; 1 Pet. iii. 21. Now, then, if baptism be not the initiating ordinance, we must seek for entering some other way, by some other appointment of Christ, unless we will say that without rule, without order, and without an appointment of Christ we may enter into his visible kingdom. The church under the law had their initiating and entering ordinance; it must not therefore be, unless we should think that Moses was more punctual and exact than Christ, but that also our Lord hath his entering appointment. Now that which by Christ is made the door of entrance into the church, by that we may doubtless enter; and seeing bap- tism is not that ordinance, we ought not to seek to enter thereby, but may with good conscience enter without it. QUEST.-But by what rule, then, would you gather persons into church-communion? ANSW.-Even by that rule by which they are discovered to the church to be visible saints, and willing to be gathered into their body and fellow- ship. By that word of God, therefore, by which their faith, experience, and conversation (being examined, is found good, by that the church should receive them into fellowship with them. Mark; not as they practise things that are cir- cumstantial, but as their faith is commended by - DOCTRINAL DISCOURSES. 299 a word of faith and their conversation by a moral precept. Wherefore, that is observable, that after Paul had declared himself sound of faith, he falls down to the body of the law- "Receive us," saith he, "we have wronged no man, we have corrupted no man, we have de- frauded no man ;" he saith not, I am baptized, but I have wronged no man, &c., 2 Cor. v. 18-21; vii. 2. And if churches, after the con- fession of faith, made more use of the ten com- mandments to judge of the fitness of persons by, they might not exceed by this seeming strictness Christian tenderness towards them they receive to communion. I will say, therefore, that by the word of faith and of good works, moral duties gospelized, we ought to judge of the fitness of members by, by which we ought also to receive them to fellow- ship; for he that in these things proveth sound, he hath the antitype of circumcision, which was before the entering ordinance. "For he is not a Jew, which is one outwardly; neither is that cir- cumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circum- cision is that of the heart, in the Spirit-whose praise is not of men, but of God," Romans, ii. 28, 29; Phil. iii. 1—4. Now, a confession of this by word and life makes this inward circumcision visible. When you know him, therefore, to be thus circum- cised, you ought to admit him to the Lord's passover; he, if any, hath a share, not only in church-communion, but a visible right to the kingdom of heaven. | Again; "For the kingdom of God," or our service to Christ, "consisteth not in meats or drinks, but in righteousness, peace, and joy in the Holy Ghost. And he that in these things serveth Christ, is accepted of God, and approved of men," Rom. xiv. 18; Deut. xxiii. 47. By which word "righteousness" he meaneth, as James doth, the royal law, the perfect law, which is the moral precept evangelized, or delivered to us by the hand of Christ, James, ii. 8, 9. The law was given twice on Sinai; the last time it was given with a proclamation of grace and mercy of God, and of the pardon of sins going before, Exodus, xix.; xxxiv. 1-10. The se- cond giving is here intended; for so it cometh after faith, which first receiveth the proclamation of forgiveness; hence we are said to do this righteousness in the joy and peace of the Holy Ghost. Now he that in these things serveth Christ is accepted of God and approved of men. For who is he that can justly find fault with him that fulfilleth the royal law from a principle of faith and love. If ye fulfil the royal law according to the Scriptures,-thou shalt love thy neighbour as thyself,-ye do well, ye are approved of men. Again; he that hath loved another bath fulfilled the law, for love is the fulfilling of the law. He, then, that serveth Christ according to the royal law, from faith and love going before, he is a fit person for church communion; God accepteth him, men approve him. Now, that the royal law is the moral precept, read the place, James, ii. 8-12. It is also called the law of liberty, because the bondage is taken away by forgive- ness going before; and this is it by which we A BANGKA BLAVORANA, Klage (pamje te maak maana 22 Marta i kampe Mana are judged, as is said, meet or unmeet for church communion, &c. "" Therefore, I say, the rule by which we receive church-members is the word of the faith of Christ, and of the moral precept evangelized, as I said before; "I am under the law to Christ,' saith Paul. So when he forbiddeth us com- munion with men, they be such as are destitute of the faith of Christ, and live in the transgres- sion of a moral precept-" I have written unto you," saith he, "not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunk- ard, or an extortioner; with such an one no not to eat." He saith not, if any man be not bap- tized, have not hands laid on him, or join with the unbaptized; these are fictious, scriptureless notions. "For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other com- mandment, it is briefly comprehended in this saying, Thou shalt love thy neighbour as thyself. Love thinketh no ill to his neighbour : therefore love is the fulfilling of the law," Romans, xiii. 9, 10. The word of faith and the moral precept is that which Paul enjoins the Galatians and Philippians, still avoiding outward circumstances; hence therefore, when he had to the Galatians treated of faith, he falls point-blank upon moral duties-" For in Christ Jesus neither circumci- sion availeth anything, nor uncircumcision, but a new creature. And as many as walk accord- ing to this rule, peace be on them, and mercy, and upon the Israel of God," Gal. vi. 15, 16. "As many as walk according to this rule." What rule? The rule by which men are proved new creatures; the word of faith and the moral pre- cept. Wherefore Paul exhorteth the Ephesians not to walk, as other Gentiles, in the vanity of their mind, seeing they had received Christ, and had heard him, and had been taught by him as the truth is in Jesus; that they would put off the old man. What is that? Why, the former conversation, which is corrupt, according to the deceitful lusts, lying, anger, sin, giving place to the devil, corrupt communication, all bitterness, wrath, clamour, evil-speaking, with all malice. "And that they would put on the new man.” What is that? That which is created in righte- ousness and true holiness, a being renewed in the spirit of their mind, and a putting away all these things. Ephesians, iv., "For in Christ Jesus:" these words are put in on purpose to shew us the nature of New-Testament administra- tions, and how they differ from the Old. In Moses, an outward conformity to an outward and carna! ordinance was sufficient to give (they subjecting themselves thereto) a being of mem- bership with the Jews; but in Christ Jesus it is not so; of Abraham's flesh was the national Jewish congregation; but it is Abraham's faith that makes New-Testament churches—“ “They that are of faith are the children of faithful Abraham. They that are of faith, the same are the children of Abraham. So, then, the seed being now spiritual, the rule must needs be spiritual also-viz., the word of faith and | >> 300 DOCTRINAL DISCOURSES. "" holiness. This is the gospel concision-knife, sharper than any two-edged sword, and that by which New-Testament saints are circumcised in heart, ears, and lips. "For in Christ Jesus," no outward and circumstantial thing, but the new creature; none subjects of the visible kingdom of Christ, but visible saints by calling. Now that which manifesteth a person to be a visible saint must be conformity to the word of faith and holiness. "And they that are Christ's have crucified the flesh, with the affections and lusts." Hearken how delightfully Paul handleth the point the new creatures are the Israel of God; the new creature hath a rule by himself to walk by: "And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God." Paul to the Philippians com- mandeth as much, where, treating of his own practice in the doctrine of faith and holiness, he requireth them" to walk by the same rule, to mind the same thing." I desire to be found in Christ, saith he; I reach forward toward the things that are before; my conversation is in heaven, and flatly opposite to them whose God is their belly, who glory in their shame, and who mind earthly things. "Brethren," saith he, " be ye followers together with me; and mark them that walk so. Mark them; for what? For persons that are to be received into fellowship, and the choicest communion of saints. And in- deed this is the safest way to judge of the meet- ness of persons by; for take away the confes- sion of faith and holiness, and what can distin- guish a Christian from a Turk? He that indeed receiveth faith, and that squareth his life by the royal, perfect, moral precept, and that walketh there in the joy and peace of the Holy Ghost, no man can reject him; he cannot be a man if he object against him; not a man in Christ, not a man in understanding. "The law is not made for a righteous man,"-neither to debar him the communion of saints, if he desire it, nor to cast him out, if he were in," but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and for murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for manstealers, for perjured persons, and if there be any other thing con- trary to sound doctrine; according to the glo- rious gospel which is committed to my trust." 1 Tim. i. 9-11. Paul also, when he would leave an everlasting conviction upon the Ephesians concerning his faith and holiness, treating, first, of the sufficiency of Christ's blood and the grace of God to save us, he adds, " I have coveted no man's silver, or gold, or apparel;" he bringeth them to the moral precept to prove the sincerity of his good conversation by, Acts, xx. 28, 32, 33. And when men have juggled what they can, and made never such a prattle about religion, yet if their greatest excellency as to the visibility of their saintship lieth in an outward conformity to an outward circumstance in religion, their profession is not worth two mites. "Let us walk ho- nestly, as in the day; not in rioting and drunken- ness, not in chambering and wantonness, not in strife and envy. But put ye on the Lord Jesus Christ, and make no provision for the flesh, to | fulfil the lusts thereof," Rom. xiii. 13, 14. And it is observable that after the apostle had in the 9th and 10th verses of this chapter told us that the moral precept is the rule of a good conver- sation, and exhorted us to make no provision for the flesh, he adds, (these things provided,) we may receive any that believe in Christ Jesus unto communion with us, how weak soever and dark in circumstantials, and chiefly designs the proof thereof in the remaining part of his epistle. For he that is of sound faith, and of conversation honest in the world, no man, however he may fail in circumstances, may lightly reproach or vilify him. And indeed, such persons are the honour of Christian congregations. Indeed, he is prejudiced for want of light in those things about which he is dark, as of baptism or the like; but seeing that is not the initiating ordinance, or the visible character of a saint; yea, seeing it maketh no breach in a good and holy life, nor intrencheth upon any man's right but his own; and seeing his faith may be effectual without it, and his life approved by the worst of his enemies, why should his friends, while he keeps the law, dishonour God by breaking of the same? Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaks evil of the law, and judgeth the law: but if thou judge the law, thou are not a doer of the law, but a judge," James, iv. 11. He that is judged must needs fail somewhere in the apprehension of him that judgeth him, else why is he judged. But he must fail in sub- stance, for then he is worthy to be judged, 1 Cor. His failure is then in a circumstance, for which he ought not to be judged. v. 12. OBJECT. But notwithstanding all that you have said, water-baptism ought to go before church-membership, show me one in all the New Testament that was received into fellowship without it. (6 ANSW.--First, That water-baptism hath for- merly gone first is granted; but that it ought of necessity so to do I never saw proof. 2. None ever received it without light going before, unless they did play the hypocrite; and besides, no marvel though in the primitive times it was so generally practised first, for the uncon- verted themselves know it belonged to the dis- ciples of Jesus Christ, (John, i. 24–27;) yet that all that were received into fellowship were even then baptized first would strain a weak man's wit to prove it, if arguments were closely made upon these three texts of holy scriptures, 1 Cor. i. 14-16; Gal. iii. 27; Rom. vi. 3. But I pass them, and say, If you can shew me the Christian that in the primitive times remained dark about it, I will shew you the Christian that was received without it. But should I grant more than can be proved- viz., that baptism were the initiating ordinance, and that it once did, as circumcision of old, give a being of membership to the partakers; yea, set the case that men were forbidden then to enter into fellowship without it, yet the case may so be that, these things notwithstanding, men might be received into fellowship without it. All these things entailed to circumcision; that was the initiating ordinance; that gave being of DOCTRINAL DISCOURSES. 301 membership; that was it without which it was positively commanded none should be received into fellowship, Josh. v. Yet for all this, more than six hundred thousand were received into the church without it; yea, received, and also retained there, and that by Moses and Joshua, even those to whom the land was promised, when the uncircumcised were cut off. But why, then, were they not circumcised? Doubtless there was a reason; either they wanted time, or opportu- nity, or instruments, or something. But they could not render a bigger reason than this-I have no light therein; which is the cause at this day that many a faithful man denieth to take up the ordinance of baptism. But I say, whatever the hindrance was, it mattereth not; our brethren have a manifest one, an invincible one, one that all the men on earth, nor angels in heaven, can- not remove; for it is God that createth light, and for them to do it without light would but prove them unfaithful to themselves, and make them sinners against God; "for whatsoever is not of faith is sin," Romans, xiv. If, therefore, Moses and Joshua thought fit to communicate with six hundred thousand uncircumcised persons, when by the law not one such ought to have been re- ceived among them, why may not I have com- munion, the closest communion, with visible saints as afore described, although they want light in, and so cannot submit to, that which of God was never made the wall of division betwixt us. I shall therefore hold communion with such, First, Because the true visible saint hath already subjected to that which is better, even to the righteousness of God, which is by faith of Jesus Christ, by which he stands just before God; he also hath made the most exact and strict rule under heaven that whereby he squares his life before men; he hath like precious faith with the best of saints, and a conversation accord- ing to light received, becoming the gospel of Christ; he is therefore to be received, received, I say, not by thy light, not for that in circum- stances he jumpeth with thy opinion, but accord- ing to his own faith which he ought to keep to himself before God. 66 Conscience, I say, not thine own, but of the other: for why is my liberty judged by another man's conscience ?" 1 Corin. x. 29. Some, indeed, do object, that what the apostles wrote they wrote to gathered churches, and so to such as were baptized, and therefore the arguments that are in the epistles about things circumstantial respect not the case in hand. But I will tell such that as to the first part of their objection, they are utterly under a mistake. The 1st to the Corinthians, the epistle of James, both those of Peter, and the 1st epistle of John, were expressly written to all the godly, as well as par- ticular churches. Again; if water-baptism, as the circumstances with which the churches were pestered of old, trouble their peace, wound the consciences of the godly, dismember and break their fellowships, it is, although an ordinance, for the present to be prudently shunned; for the edification of the church, as I shall shew anon, is to be preferred before it. Secondly, and observe it-" One Spirit, one hope, one Lord, one faith, one baptism" (not of water, for by one Spirit are we all baptized into one body,) "one God and Father of all, who is above all, and through all, and in you all," is a sufficient rule for us to hold communion by, and also to endeavour the maintaining that commu- nion, and to keep it in unity, within the bond of peace, against all attempts whatsoever, Ephes. iv. 1, 6; 1 Cor. xii. 16. Thirdly, I am, bold, therefore, to have commu- nion with such (Heb. vi. 2,) because they also have the doctrine of baptisms; I say, the doctrine of them; for here you must note, I distinguish between the doctrine and practice of water-bap- tism. The doctrine being that which by the out- ward sign is presented to us, or which by the out- ward circumstance of the act is preached to the believer-viz., the death of Christ; my death with Christ; also his resurrection from the dead, and mine with him to newness of life. This is the doctrine which baptism preacheth, or that which by the outward action is signified to the believ- ing receiver. Now, I say, he that believeth in Jesus Christ, that richer and better than that— viz., is dead to sin, and that lives to God by him, he hath the heart, power, and doctrine of bap- tism. All then that he wanteth is but the sign, the shadow, or the outward circumstance thereof; nor yet is that despised, but forborne for want of light. The best of baptisms he hath, he is bap- tized by that one spirit; he hath the heart of water-baptism, he wanteth only the outward show, which if he had would not prove him a truly visible saint; it would not tell me he had grace in his heart; it is no characteristical note to another of my sonship with God; indeed, it is a sign to the person baptized, and an help to his own faith; he should know by that circumstance that he hath received remission of sins, if his faith be as true as his being baptized is felt by him. But if for want of light he partake not of that sign, his faith can see it in other things, exceeding great and precious promises. Yea, as I also have hinted already, if he appear not a brother before, he appeareth not a brother by that; and those that shall content themselves to make that the note of visible church-membership, I doubt make things not much better the note of their sonship with God. Fourthly, I am bold to hold communion with visible saints as afore, because God hath commu- nion with them, whose example in the case we are straitly commanded to follow-" Receive you one another, as Christ Jesus hath received you," saith Paul," to the glory of God," (Romans, xv. 1—6 ;) yea, though they be saints of opinions contrary to you, though it goeth against the mind of them that are strong. "We that are strong ought to bear the infirmities of the weak, and not to please ourselves." What infirmities? Those that are natural are incident to all; they are infirmities, then, that are sinful, that cause a man for want of light to err in circumstantials; and the reason upon which he grounds this ad- monition is, "that Christ pleased not himself; but as it is written, The reproaches of them that re- proached thee have fallen upon me." You say, to have communion with such weak brethren reproacheth your opinions and practice. Grant it; your dulness, and deadness, and imperfec- tions also reproach the holiness of God. If you 302 DOCTRINAL DISCOURSES. say, No, for Christ hath borne our sins, the an- swer is still the same, their sins also are fallen upon Christ. He, then, that hath taken away thy sins from before the throne of God hath taken away their shortness in conformity to an outward circumstance in religion. Both your infirmities are fallen upon Christ. Yea, if, not- withstanding thy great sins, thou standest by Christ complete before the throne of God, why may not thy brother, notwithstanding his little ones, stand complete before thee in the church. Vain man! think not by the straitness of thine order, in outward and bodily conformity to out- ward and shadowish circumstances, that thy peace is maintained with God; for peace with God is by faith in the blood of his cross, who hath borne the reproaches of you both. Where- fore, he that hath communion with God for Christ's sake, is as good and as worthy of the communion of saints as thyself. He erreth in a circumstance, thou errest in a substance. Who must bear these errors? upon whom must these reproaches fall? Phil. i. 10. Some of the things of God that are excellent have not been approved by some of the saints: what then? Must these for this be cast out of the church? No; these reproaches by which the wisdom of heaven is reproached have fallen upon me, saith Christ. But to return. God hath received him, Christ hath received him, therefore do you receive him. There is more solidity in this argument than if all the churches of God had received him. This receiving, then, because it is set an example to the church, is such as must needs be visible to them, and is best described by that word which discovereth the visible saint. "Whoso, therefore, you can by the word judge a visible saint, one that walketh with God, you may judge by the selfsame word that God hath received him. Now him that God receiveth and holdeth communion with, him you should receive and hold commu- nion with. Will any say we cannot believe that God hath received any but such as are baptized? I will not suppose a brother so stupified, and therefore to that I will not answer. "Receive him to the glory of God," (to the glory of God,) is put in on purpose to shew what dishonour they bring to God who despise to have communion with them, who yet they know have communion with God. For how doth this man or that church glorify God, or count the wisdom and holiness of heaven beyond them, when they refuse communion with them concerning whom they are by the word convinced that they have communion with God. "Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus," Rom, xv. 5. By this word "patience," Paul insinuateth how many imperfections the choicest Christians do mingle their best performances with. And by this of consolation," how readily God overlooks, passeth by them, and comforteth you notwithstanding. Now that this mind should be in Christians one to another is manifest, because Paul prays that it might be so. But this is a heavenly gift, and (C therefore must be fetched from thence. But let the patience of God, and the willingness of Christ to bear the reproaches of the weak, and the con- solations that they have in God, notwithstanding, moderate your passions, and put you upon prayer, to be minded like Jesus Christ. Fifthly, Because a failure in such a circum- stance as water doth not unchristian us. This must needs be granted, not only from what was said before, but for that thousands of thousands that could not consent thereto as we have, more gloriously than we are like to do acquitted them- selves and their Christianity before men, and are now with the innumerable company of angels and the spirits of just men made perfect. What is said of eating, or the contrary, may as to this be said of water-baptism. Neither if I be baptized, am I the better, neither if I be not, am I the worse. Not the better before God, not the worse before men; still meaning, as Paul doth, pro- vided I walk according to my light with God; otherwise it is false. For if a man that seeth it to be his duty shall despisingly neglect it, or if he that hath no faith therein shall foolishly take it up, both these are for this the worse, being convicted in themselves for transgressors. He therefore that doth it according to his light, doth well, and he that doth it not, or dare not do it for want of light, doth not ill ; for he approveth his heart to be sincere with God, he dare not do anything but by light in the word. If therefore he be not by grace a partaker of light in that cir- cumstance which thou professest, yet he is a par- taker of that liberty and mercy by which thou standest. He hath liberty to call God Father, as thou; and to believe he shall be saved by Jesus ; his faith, as thine, hath purified his heart; he is tender of the glory of God as thou art; and can claim by grace an interest in heaven, which thou must not do because of water. Ye are both, then, Christians before God and men without it. He that can, let him preach to himself by that ; he that cannot, let him preach to himself by the promises; but yet let us rejoice in God together, let us exalt his name together. Indeed, the baptized can thank God for that for which another cannot. But may not he that is un- baptized thank God for that which the baptized cannot? Wouldst thou be content that I should judge thee, because thou canst not for my light give thanks with me? Why, then, should he judge me for that I cannot give thanks with him for his ? "Let us not therefore judge one another any more but judge this rather, that no man put a stumblingblock, or occasion of offence in his brother's way," Rom. xiv. 13. And seeing the things wherein we exceed each other are such as neither make nor mar Christianity, let us love one another, and walk together by that glorious rule above specified, leaving each other in all such circumstances to our own master, to our own faith. "Who art thou that judgest another man's servant? To his own master he standeth or falleth. Yea, he shall be holden up, for God is able to make him stand," Rom. xiv. 4. Sixthly, I am therefore for holding communion thus, because the edification of souls in the faith and holiness of the gospel is of greater concern- ment than an agreement in outward things; I say, it is of greater concernment with us, and of far more profit to our brother, than our agreeing DOCTRINAL DISCOURSES. 303 Add | in, or contesting for, the business of water-bap- tism, John, xvi. 13; 1 Cor. viii. 1; xiii. 1, 2; xiv. 26; 2 Cor. x. 8; xii. 19; Eph. iv. 12; 2 Tim. x. 17. That the edification of the soul is of the greatest concern is out of measure evident, because heaven and eternal happiness are so im- mediately concerned therein. Besides, this is that for which Christ died, for which the Holy Ghost was given, yea, for which the scriptures and the gifts of all the godly are given to the church; yea, and if gifts are not bent to this very work, the persons are said to be proud or uncharitable that have them and stand but for ciphers or worse among the churches of God. Further, edification is that that cherisheth all grace, and maketh the Christians quick and lively, and maketh sin lean and dwindling, and filleth the mouth with thanksgiving to God. But to contest with gracious men, with men that walk with God; to shut such out of the churches, because they will not sin against their souls, rendereth thee uncharitable,-Rom. xiv. 15-20, "Thou seekest to destroy the word of God;" thou begettest contentions, janglings, murmur- ings, and evil surmisings, thou ministerest oc- casion for whisperings, backbitings, slanders, and the like, rather than godly edifying, contrary to the whole current of the scriptures and peace of all communities. Let us therefore leave off these contentions, and follow after things that make for peace, "and things wherewith one may edify another," Rom. xiv. 19. And know that the edification of the church of God dependeth not upon, neither is tied to this or that circum- stance. Especially when there are in the hearts of the godly different persuasions about it, then it becometh them, in the wisdom of God, to take more care for their peace and unity than to widen or make large their uncomfortable dif- ferences. joy in Jerusalem from the time of Solomon unto that same time. What shall we say? all things must give place to the profit of the people of God. Yea, sometimes laws themselves, for their outward preservation, much more for godly edifying. When Christ's disciples plucked the ears of corn on the Sabbath, (no doubt for very hunger,) and were rebuked by the Pharisees for it, as for that which was unlawful, how did their Lord succour them? By excusing them, and re- buking their adversaries-" Have ye not read,” said he, "what David did, when he was an hungered, and they that were with him; how he entered into the house of God, and did eat the shew-bread, which was not lawful for him to eat, neither for them that were with him, but for the priests only; or have ye not read in the law, how that on the Sabbath days the priests in the temple profane the Sabbath, and are blameless." Why blameless ? Because they did it in order to the edification of the people, Mat. xii. 1-6. If laws and ordinances of old have been broken, and the breach of them borne with, (when yet the ob- servance of outward things was more strictly commanded than now,) when the profit and edi- fication of the people came in competition, how much more may not we have communion, church-communion, where no law is transgressed Although Aaron transgressed the law because he eat not the sin-offering of the people, yet seeing he could not do it with satisfaction to his own conscience, Moses was content that he left it undone, Lev. x. 16—20. Joshua was so zealous against Eldad and Medad for prophesying in the camp, without first going to the Lord to the door of the taber- nacle, as they were commanded, that he desired Moses to forbid them, (Num. xi. 16-26;) but Moses calls his zeal envy, and prays to God for more such prophets, knowing that although they failed in a circumstance, they were right in that which was better. The edification of the people in the camp was that which pleased Moses. In Hezekiah's time, though the people came to the passover in an undue manner, "and did eat it otherwise than it was written," yet the wise king would not forbid them, but rather admitted it, knowing that their edification was of greater concern than to hold them to a circumstance or two, 2 Chron. xxx. 13-27. Yea, God himself did like the wisdom of the king, and healed, that is, forgave the people at the prayer of Hezekiah. And, observe it, notwithstanding this disorder as to circumstances, the feast was kept with great gladness, and the Levites and the priests praised the Lord day by day, singing with loud instru- ments unto the Lord; yea, there was not the like thereby. Seventhly, Therefore I am for holding com- munion thus, because love, which, above all things, we are commanded to put on, is of much more worth than to break about baptism. Love is also more discovered when it receiveth for the sake of Christ and grace, than when it refuseth for want of water. And observe it, as I have also said before, this exhortation to love is grounded upon the putting on of the new crea- ture; which new creature hath swallowed up all distinctions that have before been common among the churches. As I am a Jew, you are a Greek ; I am circumcised, you are not; I am free, you are bound. Because Christ was in all these, CC Put on, therefore," saith he, "as the elect of God, holy and beloved, bowels of mercies, kind- ness, humbleness of mind, long-suffering,”—that is, with reference to the infirmities of the weak, forbearing one another, and forgiving one ano- ther, if any man have a quarrel against any, even as Christ forgave you, so also do ye. And above all things put on charity, which is the bond of perfectness," (Col. iii. 8-15;) which forbearing and forgiving respecteth not only private and personal injuries, but also errors in judgment about inclinations and distinctions tending to divisions, and separating upon the grounds laid down in ver. 11, which, how little soever they now seem to us who are beyond them, were strong and of weight to them who, in that day, were entangled with them. Some saints then were not free to preach to any but the Jews, denying the word of life to the Gentiles, and contending with them who preferred it to them; which was a greater error than this of baptism, Acts, xi. 1-19. But what should we do with such kind of saints? Why, love them still, for- give them, bear with them, and maintain church communion with them. Why? because they are new creatures, because they are Christ's; for 304 DOCTRINAL DISCOURSES. * cumstance of water shall drown and sweep away all his excellences, not counting him worthy of that reception that with hand and heart shall be given a novice in religion, because he consents to water. | | these swallow up all distinctions. Further, be- cause they are elect and beloved of God. Divi- sions and distinctions are of shorter date than election; let not them, therefore, that are but momentary and hatched in darkness, break that bond that is from everlasting. It is love, not baptism, that discovereth us to the world to be Christ's disciples. It is love that is the un- doubted character of our interest in, and sonship with, God; I mean, when we love as saints, and desire communion with others, because they have fellowship one with another, in their fellowship with God the Father, and his Son Jesus Christ, 1 John, i. 2. And now, though the truth and sincerity of our love to God be then discovered when we keep his commandments, in love to his name, yet we should remember again that the two head and chief commandments are, faith in Jesus and love to the brethren, 1 John, iii. 23. So, then, he that pretendeth to love, and yet seeks not the profit of his brother in chief, he loveth, but they are his own opinions and fro- ward notions, Jam. iv. 11; Rom. xiv. 21. "Love is the fulfilling of the law;" but he fulfils it not who judgeth and setteth at nought his brother; that stumbleth, offendeth, and maketh weak his brother; and all for the sake of a circumstance, that to which he cannot consent, except he sin against his own soul, or, papist-like, live by an implicit faith. Love therefore is sometimes more seen and shewed in forbearing to urge and press what we know, than in publishing and imposing. "I could not," saith Paul, (love would not let me,) "speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with strong meat, for hitherto you have not been able to bear it, neither yet now are you able," 1 Cor. iii. 1, 2. The apostle considered not only the knowledge that he had in the mysteries of Christ, but the temper, the growth, and strength of the churches, and accordingly kept back, or communicated to them, what might be for their profit, Acts, XX. 18-20. So Christ: "I have many things to say unto you, but ye cannot bear them now. It may be, some will count these old and thread- bare texts; but such must know that the word of the Lord must stand for ever, Isa. xl. 8. And I should dare to say to such, if the best of thy new shifts be to slight and abuse old scriptures, it shews thou art more fond of thy unwarrantable opinion than swift to hear, and ready to yield to the authority that is infallible. But to conclude this. When we attempt to force our brother beyond his light, or to break his heart with grief, to thrust him beyond his faith, or to bar him from his privilege; how can we say, I love? What shall I say? To have fellowship one with another for the sake of an outward circumstance, or to make that the door to fellowship which God hath not, yea, to make that the including, excluding charter, the bounds, bar, and rule of communion, when by the word of everlasting testament there is no warrant for it, (to speak charitably,) if it be not for want of love, it is for want of knowledge in the mysteries of the king- dom of Christ. Strange! Take two Christians equal in all points but this, nay, let one go beyond the other far for grace and holiness, yet this cir- Eighthly, But for God's people to divide into parties, or to shut each other from church com- munion, though from greater points, and upon higher pretences, than this of water-baptism, hath heretofore been counted carnal, and the actors herein babish Christians. Paul, and Apollos, Cephas, and Christ, were doubtless higher things than those about which we contend; yet when they made divisions for them, how sharply are they rebuked? Are ye not carnal, carnal, carnal? for whereas there are among you envyings, strife, divisions, or factions, are you not carnal? 1 Cor. i. 11, 12; iii. 1--4. While one saith, I am of Paul, and another, I am of Apollos, are you not carnal? See therefore from whence arise all thy endeavours, zeal, and labour, to accomplish divi- sions among the godly. Let Paul, or Cephas, or Christ himself, be the burden of thy song, yet the heart from whence they flow is carnal; and thy actions, discoveries of childishness. But doubtless, when these contentions were among the Corinthians, and one man vilified that an- other might be promoted, a lift with a carnal brother was thought great wisdom to widen the breach. But why should he be rebuked that said he was for Christ? Because he was for him in opposition to his holy apostles. Hence he saith, "Is Christ divided?" or, separate from his servants? Note, therefore, that these divisions are deserted by the persons the divisions were made about. Neither Paul, nor Apollos, nor Cephas, nor Christ, is here. Let the cry be never so loud, Christ, order, the rule, the command, or the like; carnality is but the bottom, and they are but habes that do it, their zeal is but a puff, 1 Cor. iv. 6. And observe it, the great division at Corinth was helped forward by water-baptism. This the apostle intimates by," Were ye baptized in the name of Paul?" Ah, brethren! Carnal Christians with outward circumstances will, if they be let alone, make sad work in the churches of Christ against the spiritual growth of the same. "But I thank God," saith Paul, "that I baptized none of you," &c. Not but that it was then an ordinance of God, but they abused it, in making parties thereby. "I baptized none of you but Crispus and Gaius, and the household of Stephanus," men of note among the brethren, men of good judgment, and reverenced by the rest; they can tell you I intended not to make a party to myself thereby. Besides, I know not whether I baptized any other." By this negli- gent relating who were baptized by him, he sheweth that he made no such matter of baptism as some in these days do; nay, that he made no matter at all thereof with respect to church com- munion; for if he did not heed who himself had baptized, he much less heeded who were bap- tized by others; but if baptism had been the initiating, or entering ordinance, and so appointed of God, no doubt he had made more conscience "For thereof than so lightly to pass it over. Christ sent me not to baptize, but to preach the gospel." The gospel, then, may be effectually *( "" • DOCTRINAL DISCOURSES. 305 'is God's. But, saith he, let no man glory in men, such as Paul and Cephas, though these were excellent, because this privilege comes to you upon another bottom, even by faith of Jesus Christ. "Drink you all of this," is entailed to faith, not baptism; nay, baptized persons may yet be excluded this, when he that discerneth the Lord's body hath right and privilege to it, 1 Cor. xi. xi. 28, 29. But to exclude Christians from church communion, and to debar them their heaven-born privileges for the want of that which yet God never made a wall of division between us, 1. This looks too like a spirit of persecution, Job, xix. 25–29. 2. It respecteth more a form than the spirit and power of godliness, 2 Tim. iii. 5. 3. This is to make laws, where God hath made none, and to be wise above what is written, con- trary to God's word and our own principles. 4. It is a directing of the Spirit of God. 5. It bindeth all men's faith and light to mine opinion. 6. It taketh away the children's bread. 7. It withholdeth from them the increase of faith. 8. It tendeth to harden the hearts of the wicked. 9. It tendeth to make wicked the hearts of weak Christians. preached, and yet baptism neither administered nor mentioned. The gospel being good tidings to sinners, upon the account of free grace through Christ; but baptism, with things of like nature, are duties enjoined such a people who received the gospel before. I speak not this because I would teach men to break the least of the com- mandments of God, but to persuade my brethren of the baptized way not to hold too much there- upon, not to make it an essential of the gospel of Christ, nor yet of communion of saints. "He sent me not to baptize." These words are spoken with holy indignation against them that abuse this ordinance of Christ. So when he speaketh of the ministers themselves, which also they had abused; in his speaking he, as it were, trampleth upon them, as if they were nothing at all. "Who then is Paul? and who is Apollos? He that planteth is not any thing, neither is he that watereth, but God that giveth the increase," 1 Cor. iii. 5, 7. Yet for all this, the ministers and their ministry are a glorious appointment of God in the world. Baptism also is a holy ordi- nance, but when Satan abuseth it, and wrencheth it out of its place, making that which was or- dained of God for the edification of believers the only weapon to break in pieces the love, the unity, the concord of saints, then what is baptism? then neither is baptism anything. And this is no new doctrine, for God by the mouth of his prophets of old cried out against his own institu- tions when abused by his people-" To what purpose is the multitude of your sacrifices to me? saith the Lord: I am full of burnt offerings of rams, and the fat of fed beasts; I delight not in the blood of bullocks, or of lambs, or of he-goats. When you come to appear before me, who hath required these things at your hands, to tread my courts? Bring no more vain oblations; incense is an abomination to me; the new moons and the sabbaths, and the calling of assemblies, I cannot away with; with; it is iniquity, even the solemn meet- ing. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; 1 am even weary to bear them," Isa. i. 11-15. And yet all these were his own appointments. But why then did he thus abhor them? Because they retained the evil of their doings, and used them as they did other of his appointments-viz., for strife and debate, and to strike with the fist of wickedness, Isaiah, lviii. 4. Wherefore when that of God that is great is overweighed by that which is small, it is the wisdom of them that see it to put load to the other end of the scale, until the things thus abused poise in their own place. But to pass this, and proceed. | Ninthly, If we shall reject visible saints by calling, saints that have communion with God, that have received the law at the hand of Christ, that are of holy conversation among men, they desiring to have communion with us as much as in us lieth, we take from them their very privi- lege, and the blessings to which they are born of God. For Paul saith, not only to the gathered church at Corinth, but to all scattered saints that in every place call upon the name of the Lord, that Jesus Christ is theirs, that Paul, and Apollos, and the world, and life, and death, and all things are theirs, because they are Christ's, and Christ 10. It setteth open a door to all temptations. 11. It tempteth the devil to fall upon those that are alone, and have none to help them. 12. It is the nursery of all vain janglings, backbitings, and strangeness among the Chris- tians. 13. It occasioneth the world to reproach us. 14. It holdeth staggering consciences in doubt of the right way of the Lord. 15. It giveth occasion to many to turn aside to most dangerous heresies. 16. It abuseth the holy scriptures, it wresteth God's ordinances out of their place. 17. It is a prop to Antichrist. 18. Shall I add, Is it not that which greatly prevailed to bring down these judgments which at present we feel and groan under; I will dare to say, it was the cause thereof. Tenthly, and lastly, Bear with one word fur- ther. What greater contempt can be thrown upon the saints than for their brethren to cast them off, or to debar them church-communion? Think you not that the world may groundly say, Some great iniquity lies hid in the skirts of your brethren, when in truth the transgression is yet your own? But I say, what can the church do more to the sinners or openly profane? Civil com- merce you will have with the worst, and what more have you with these? Perhaps, you will say, We can pray and preach with these, and hold them Christians, saints, and godly. Well, but let me ask you one word further-Do you believe, that of very conscience they cannot con- sent, as you, to that of water-baptism? And that if they had light therein, they would as willingly do it as you? Why then, as I have shewed you, our refusal to hold communion with them is without a ground from the word of God. But can you commit your soul to their minis- U 306 DOCTRINAL DISCOURSES. try, and join with them in prayer, and yet not count them meet for other gospel privileges? I would know by what scripture you do it? Per- haps you will say, I commit not my soul to their ministry, only hear them occasionally for trial. If this be all the respect thou hast for them and their ministry, thou mayst have as much for the worst that pisseth against the wall. But if thou canst hear them as God's ministers, and sit under their ministry as God's ordinance, then shew me where God hath such a gospel ministry as that the persons ministering may not, though desiring it, be admitted with you to the closest communion of saints. But if thou sittest under their minis- try for fleshly politic ends, thou hearest the word like an atheist, and art thyself, while thou judgest thy brother, in the practice of the worst of men. But, I say, where do you find this piecemeal com- munion with men that profess faith and holiness as you, and separation from the world? If you object, that my principles lead me to have communion with all; I answer, with all as afore described, if they will have communion with me. OBJECT.-Then you may have communion with the members of antichrist? ANSW.-If there be a visible saint yet remain- ing in their church, let him come to us, and we will have communion with him. QUEST.-What! though he yet stand a member of that sinful number, and profess himself one of them? ANSW. You suppose an impossibility; for it cannot be that at the same time a man should visibly stand a member of two bodies diametri- cally opposite one to another. Wherefore it must be supposed that he who professeth himself a member of a church of Christ must forthwith, nay, before, forsake the antichristian one; the which if he refuseth to do, it is evident he doth not sincerely desire to have fellowship with the saints. But he saith he cannot see that that company to which you stand opposite and conclude anti- christian is indeed the antichristian church. If so, he cannot desire to join with another, if he know them to be professedly and directly opposite. I hold therefore to what I said at first, that if there be any saints in the antichristian church, my heart and the door of our congregation is open to receive them into closest fellowship with us. OBJECT.-But how if they yet retain some antichristian principles? ANSW. If they be such as eat out the bowels of a church, so soon as they are detected, they must be either kept out while out, or cast out if in; for it must be the prudence of every com- munity to preserve its own unity with peace and truth; the which the churches of Christ may do, and yet, as I have shewed already, receive such persons as differ upon the point of water-baptism, for the doing or not doing of that neither maketh nor marreth the bowels or foundation of church communion. OBJECT. But this is receiving for opinion sake, as before you said of us. ANSW. No; we receive him for the sake of Christ, and grace, and for our mutual edification in the faith; and that we respect not opinions, I mean in lesser matters, it is evident, for things wherein we differ are no breach of communion among us; we let every man have his own faith in such things to himself before God. I now come to a short application. 1. Keep a strict separation, I pray you, from communion with the openly profane, and let no man use his liberty in church relation as an occa- sion to the flesh; but in love serve one another, looking diligently lest any root of bitterness (any poisonous herb, Deut. xxix. 18,) springing up trouble you, and thereby many be defiled. And let those that before were reasons for my separa- tion be motives to you to maintain the like; and remember that when men have said what they can for a sinful mixture in the worship of God, the arm of the Lord is made bare against it. 2. In the midst of your zeal for the Lord; re- member that the visible saint is his, and is privi- leged in all those spiritual things that you have in the word and live in the practice of, and that he is to partake thereof, according to his light therein. Quarrel not with him about things that are circumstantial, but receive him in the Lord as becometh saints; if he will not have commu- nion with you, the neglect is his, not yours. But, saith the open profane, why cannot we be reckoned saints also? We have been christened, we go to church, we take the communion. Poor people! This will not do; for so long as in life and conversation you appear to be openly profane, we cannot, unless we sin, receive you into our fellowship, for by your ungodly lives you shew that you know not Christ; and while you are such by the word, you are reputed but beasts. Now, then, judge yourselves if it be not a strange community that consisteth of men and beasts. Let beasts be with the beasts; you know yourselves do so; you receive not your horse nor your hog to your table; you put them in a room by themselves. Besides, I have shewed you before that for many reasons we cannot have communion with you. 1. The church of God must be holy, Lev. xi. 44; xix. 2; xx. 7; 1 Pet. i. 15, 16; Isa. xxvi. 2 lii. 11; Ps. cxxviii. 20; Ezek. xliii. 12; xliv. 9. 2. The example of the churches of Christ be- fore hath been a community of visible saints, Rom. i. 7; 1 Cor. i. 2; Ephes. i. 1, 2; Col. i. 1 ; 1 Thess. i. 1, 2; 2 Thess. i. 1. Poor, carnal man, there are many other reasons urged in this little book that shew why we cannot have communion with thee. Not that we refuse of pride or stout- ness, or because we scorn you as men. No; we pity you, and pray to God for you; and could, if you were converted, with joy receive you to fel- lowship with us. Did you never read in Daniel, that "iron is not mixed with miry clay"? (Dan. ii. 43 ;) no more can the saints with you in the worship of God and fellowship of the gospel. When those you read of in the 4th of Ezra attempted to join in temple work with the chil- dren of the captivity, what said the children of Judah ? You have nothing to do with us, to build an house to the Lord our God, but we our- selves together will build unto the Lord God of Israel, &c., Ezra, iv. 1-3. DOCTRINAL DISCOURSES. 307 I return now to those that are visible saints by calling, that stand at a distance one from another, upon the accounts before specified: brethren, close, close; be one, as the Father and Christ are one. 1. This is the way to convince the world that you are Christ's; and the subjects of one Lord; whereas the contrary makes them doubt it, John, xiii. 34, 35; xvii. 23. 2. This is the way to increase love, that grace so much desired by some, and so little enjoyed by others, 2 Cor. vii. 14, 15. 3. This is the way to savour and taste the Spirit of God in each other's experience; for which, if you find it in truth, you cannot but bless (if you be saints) the name of our Lord Jesus Christ, 1 Thess. i. 2-4. 4. This is the way to increase knowledge, or to see more in the word of God; for that may be known by two that is not seen by one, Isaiah, lii. 8. 5. This is the way to remove secret jealousies, and murmurings one against the other; yea, this is the way to prevent much sin, and greatly to frustrate that design of hell, Prov. vi. 16-20. 6. This is the way to bring them out of the world into fellowship that now stand off from our gospel privileges, for the sake of our vain janglings. 7. This is the way to make antichrist shake, totter, and tremble, Isaiah, xi. 13, 14. 8. This is the way to leave Babylon, as a habitation for devils only, and to make it a hold for foul spirits, and a cage only for every unclean and hateful bird. 9. This is the way to hasten the work of Christ's kingdom in the world, and to forward his coming to the eternal judgment. 10. And this is the way to obtain much of that, "Well done, good and faithful servant," when you stand before his face. "I beseech you, brethren, suffer the word of exhortation; for I have written a letter unto you in few words,” Heb. xiii. 22. U2 - I " 7 SAVED BY GRACE; OR, A DISCOURSE OF THE GRACE OF GOD. 罪 ​1 : SAVED BY GRACE; OR, A DISCOURSE OF THE GRACE OF GOD: SHEWING, 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. TO THE READER. COURTEOUS Reader, In this little book thou art presented with a dis- course 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. EPHES. II. 5 66 1. 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 parti- cularly handled. Thou shalt also find in this small treatise the BY GRACE YE ARE SAVED, IN the first chapter, from the 4th to the 12th verse, the apostle is treating of the doctrine of election, both with respect to the act itself, the end, and means conducing thereto. 1. The act, he tells us, was God's free choice of some, ver. 4, 5, 11. 2. The end was God's glory in their salvation, ver. 6, 14. way of God with the sinner as to his conversation, and the way of the sinner with God in the same; the sinner do greatly shew themselves. where the grace of God and the wickedness of If thou findest me short in things, impute that to my love of 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. BUNYAN. 3. The means conducing to that end was Jesus Christ himself-" In whom we have re- "In whom we have re- demption through his blood, the forgiveness of sins, according to the riches of his grace," ver. 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, ver. 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 with the saints, and what was the exceeding greatness of his power to themward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead," &c., ver. 15–21. 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 312 DOCTRINAL DISCOURSES. in the children of of disobedience, Ephesians, ii. 2, 3. Having thus called them back to the remem- brance of themselves-to wit, what they were in their state of unregeneracy, he proceedeth to shew 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, (ver. 5, 6,) inserting by the way the true cause of all this blessedness, with what else should be by us en- joyed 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 seem to be the apostle's con- clusion 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. 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 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 good will. By grace ye are saved.” (C The method that I shall choose to discourse upon these words shall be this-I will propound certain questions upon the words, and direct par- ticular 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- 1. What is it to be saved? 2. What is it to be saved by grace? 3. Who are they that are saved by grace? 4. How it appears that they that are saved are saved by grace? 5. 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 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 demonstra- tion 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 are the miseries 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 de- liver 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 experi- mentally 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 con- cern, when yet it is of all other of the highest concern among men; "for what shall it profit a man if he shall gain the whole world and lose his own soul?" Matt. xvi. 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 im- possible 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, ii. 37. The man that hath no sores or aches cannot know the virtue of the salve; I mean, not know it from his have that esteem of it, as he that hath received own experience, and therefore cannot prize, nor cure thereby. Clap a plaster to a well place, and that maketh not its virtue to appear; neither can be to whose flesh it is so applied, by that ap- plication understand its worth. Sinners, you I mean that are not wounded with guilt, and op- pressed with the burden of sin, you cannot-I will say it again-you cannot know in this sense- less condition of yours what it is to be saved. Again; this word "saved," as I said, con- cludeth 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, xvi. 29. Further, this word "saved" concludeth deli- verance 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, and 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, de- When he liver my soul,"-then, in my distress. knew what it was to be saved, then he called, because, I say, then he knew what it was to be saved, Psa. xviii. 4, 5; cxvi. 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 dam- nation. Where is he that seeks and groans for salvation ?—I say, where is he that hath taken DOCTRINAL DISCOURSES. 313 ་ } 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. iii. 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 To be saved may either respect salva- tion 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 com- pleted; 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 before the world began," 2 Tim. i. 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 determin- ing 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 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. i. 3, 4. "" Secondly, 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 call- ing. So again, we are said to be "preserved in Christ, and called;" he saith not, called and pre- served, 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," (Jer. 1. 20; Rom. xi. 4, 5;) and this part of salvation is accomplished through the for- bearance of God. God beareth with his own elect, for Christ's sake, all the time of their un- regeneracy, 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 pre- vented, 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 com- mitted 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 were in the possessed, (Mark, v.,) with all the sins which he had committed in the time of his unregeneracy, could not take away his life before his conversion. 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, 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, (Mark, ix. 22,) 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." 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. "God, who is rich in mercy, for his great love where- with he loved us, even when we were dead in our sins," (Ephes. ii. 4, 5,) hath preserved us in Christ, and called us. 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. v. 9. 2. God hath given us to Christ; and his gift, as well as bis calling, is without repentance, Rom. xi. 29; John, vi. 37. 3. Christ hath purchased us with his blood, Rom. v. 8. 4. They are by God counted in Christ before they are converted, Ephes. i. 3, 4. 5. They are ordained before conversion to eternal life; yea, to be called, to be justified, to pata basta y Jan Malpakkan s LJETNJA, Play 314 DOCTRINAL DISCOURSES. be glorified, and therefore all this must come upon them, Rom. viii. 29, 30. 6. For all this, he hath also appointed them their portion and measure of grace, and that be- fore the world began, therefore that they may partake of all these privileges, they are saved and called, preserved in Christ, and called. Thirdly, 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," Ephes. ii. 8. 1. They must be brought unto Christ, yea, drawn unto him-" For no man (saith Christ) can come unto me, except the Father which hath sent me draw him," John, vi. 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, Hos. xi. 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. ii. 12; Ephes. i. 18—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 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, v. 26; vi. 53–57; Ephes. iv. 32; v. 2; Rom. iv. 23-25. 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, (1 Cor. i. 30; Rom. v. 9, 10,) for it was his life and blood that were the price of our redemption. "Redeemed," says St. 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, xvi. 31; Matt. i. 21. Fourthly, To be saved, is to be preserved in the faith to the end. "He that shall endure to the end, the same shall be saved," (Matt. xxiv. 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 Pet. i. 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: they shall not be ashamed nor confounded world without end," Isa. xlv. 17. Perseverance is here made abso- lutely 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. i. 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 habi- tation is in flesh, do against a god, a prince, a "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 right-roaring lion, and the power of death itself? Our eousness they must be saved. perseverance, therefore, lieth in the power of God; "the gates of hell shall not prevail against it." Wherefore this faith is that which here distin- guisheth 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. iii. 6-9, 26; Rom. iv. 13, 14. 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 are terror, fear, power, majesty, laws, jails, gibbets, hangings, burnings, drownings, starv- ings, banishments, and a thousand kinds of deaths, 1 John, v. 4, 5; John, xvi. 33. And here let Christians warily distinguish betwixt the meritorious and the instrumental cause of their justification. Christ, with what 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 DOCTRINAL DISCOURSES. 315 against us, and war against us, to "bring us into captivity to the law of sin and death," Gal. v. 17; 1 Pet. ii. 11; Rom. vii. 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 rarely polished with scripture and reason, that it is ten thousand wonders that the elect are not swal- lowed 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. xxiv. 24; Eph. iv. 14; Rom. iii. 10. 5. Every fall of the saved is against the salva- tion of his soul; but a Christian once fallen riseth not but as helped by Omnipotent power. "O Israel, thou art fallen by thine iniquity, but in me is thy help," says God, Hos. xiii. 9; xiv. 1; Ps. xxxvii. 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, (Job, iv. 19,) 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 feet again, walk with God again, and persevere after all this in the faith and holi- ness of the gospel? He that knows himself, wonders; he that knows temptation, wonders; he that knows what falls and guilt mean, won- ders; indeed, perseverance is a wonderful thing, and is managed by the power of God; for he only "is able to keep us from falling, and to pre- sent us faultless before the presence of his glory with exceeding joy," Jude, 24. Those of the children of Israel that went from Egypt, and en- tered 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," Deut. xxxii. 11, 12; Isa. lxiii. 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," Ps. xxiii. 6. (C Fifthly, 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, the salvation of your souls." And again, And again, But we are not But we are not of them that draw back unto perdition, but of them that believe to the saving of the soul," 1 Pet. i. 9; Heb. x. 39. For, as I said, heaven is the place for the saved to enjoy their salvation in, with that perfect gladness that is not attain- able here. Here we are saved by faith, and hope of glory; but there, we that are saved shall en- joy "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 in- کے numerable 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 cove- nant;" there shall our soul have as much of heaven as it is capable of enjoying, and that with- out 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. viii. 38, 39. "The 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 with- drawing 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," Psalm xxxix. 13. sorrows of death," said he, " compassed me, the pains of hell gat hold upon me, and I found trouble and sorrow," Psalm cxvi. 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," Psalm 1xxiii. 5. 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? What conduct? A con- duct of angels: "Are they not all ministering spirits, sent forth to minister for them that shall be heirs of salvation ?" Heb. i. 14. These angels, therefore, are not to fail them that are the saved; but must, as commissionated 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 noi- some putrefaction; yet behold, when he dies, the angels come from heaven to fetch him thi- ther. "And it came to pass that the beggar died, and was carried by the angels into Abra- ham's bosom," Luke, xvi. 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. 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 0 316 DOCTRINAL DISCOURSES. his troubles;" out of sick-bed troubles as well others, Psalm xxv. 22; xxxiv. 6; xlviii. 14. Sixthly, 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. vi. 13-19; Ephes. v. 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 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. iii. 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, iii. 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," Ephes. i. 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, Phil. iii. 21. "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- M 1. There is that sinful filth and vileness that yet dwells in it, under which we groan earnestly all our days, 2 Cor. v. 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 de- stroyed. "So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass that saying that is written, death is swallowed up in victory," 1 Cor. xv. 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. 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. xiii. 10. Then shall we have perfect and ever- lasting 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 per- fection 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. Secondly, For our body, it shall be raised in power, in incorruption, a spiritual body and glo- rious, 1 Cor. xv. 44. The glory of which is set forth by several things- 1. It is compared to the brightness of the fir- mament, and to the shining of the stars for ever and ever, Dan. xii. 3; 1 Cor. xv. 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. xiii. 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 resurrec- tion from the dead, neither marry, nor are given in marriage; neither can they die any more, "for they are equal to the angels," Luke, xx. 35, 36. 4. It is said that then this "our vile body shall be like the glorious body of Jesus Christ," Phil. iii. 20, 21; 1 John, iii. 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. 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 DOCTRINAL DISCOURSES. 317 more; but now the glory of the body shall so suit with the glory of the soul, and both so per- fectly suit with the heavenly state, that it passeth words and thoughts. Thirdly, Shall I now speak of the place that this saved body and soul shall dwell in? Why, 1. It is a city, Heb. xi. 16; Eph. ii. 19. 2. It is called heaven, Heb. x. 34. 3. It is called God's house, John, xiv. 1, 2, 3. 4. It is called a kingdom, Luke, xii. 32. 5. It is called glory, Col. iii. 3; Heb. ii. 10. 6. It is called paradise, Rev. ii. 7. 7. It is called everlasting habitation, Luke, xvi. 9. Fourthly, Shall I speak of their company? Why, 1. They shall stand and live in the presence of the glorious God, the Judge of all, Hebrews, xii. 23. 2. They shall be with the Lamb, the Lord Jesus. 3. They shall be with innumerable company of holy angels, Heb. xii. 22. 4. They shall be with Abraham, Isaac, and Jacob, and all the prophets, in the kingdom of heaven, Luke, xiii. 28. Fifthly, Shall I speak of their heavenly rai- ment? 1. It is salvation; they shall be clothed with the garment of salvation, Psalm cxxxii. 16; cxlix. 4; Isa. lxi. 10. 2. This raiment is called white raiment, signi- fying their clean and innocent state in heaven. "And they," says Christ," shall walk with me in white, for they are worthy." Isaiah, lvii. 2 Rev. iii. 4; xix. 8. ; 3. It is called glory-" When he shall appear, we shall appear with him in glory," Colossians, iii. 4. 4. They shall also have crowns of righteous- ness, everlasting joy and glory, Isa. xxxv. 10; 2 Tim. iv. 8; 1 Pet. v. 4. Sixthly, 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 fore- heads, and they shall reign for ever and ever," Rev. xxiv. 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 ever- lasting life," John, vi. 40, 47. 3. It is life eternal. 66 My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life," John, X. 27, 28. 4. It is world without end. "But Israel shall be saved in the Lord with an everlasting salvation; they shall not be ashamed nor con- founded world without end," Isaiah, xlv. 17; Eph. iii. 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 of the water of life freely," Rev. xxii. 17. QUEST. IL-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 shew you how diversely it is taken. 1. Sometimes it is taken for the goodwill and favour of men, Est. ii. 17; Ruth, ii. 2; 1 Sam. i. 18; 2 Sam, xvi. 4. (C 2. Sometimes it is taken for those sweet orna- ments that a life according to the word of God putteth about the neck, Prov. i. 9; iii. 22. 3. Sometimes it is taken for the charity of the saints, as 2 Cor. ix. 6-8. 4. But "grace" in the text is taken for God's goodwill, "the goodwill of him that dwelt in the bush ;" and is expressed variously- 1. Sometimes it is called "his good pleasure." 2. Sometimes, "the good pleasure of his will, which is all one with "the riches of his grace,” Ephes. i. 7. 3. Sometimes it is expressed by goodness, pity, love, mercy, kindness, and the like, Rom. ii. 4 ; Isaiah, lxiii. 9; Tit. iii. 4, 5. >> 4. Yea, he styles himself, "the Lord, the Lord God, merciful, gracious, long-suffering, and abun- dant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgressions, and sin, and that will by no means clear the guilty," Exod. xxxiv. 6, 7. Secondly, 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 plea- sure of his will; by every of these expressions is intimated that grace is a free act of God's good- ness towards the sons of men. 2. Therefore it is expressly said-" Being jus- tified freely by his grace," Rom. iii. 24. 3. "And when they had nothing to pay, he frankly forgave them both," Luke, vii. 42. 4. And again, "Not for your sakes do I this, saith the Lord God, be it known unto you," Ezek. xxxvi. 32; Deut. ix. 5. 5. And therefore" grace," and the deservings of the creature, are set in flat opposition one to another-" And if it be by grace, then it is no more of works: otherwise grace is no more grace; but if it be of works, then it is no more of grace: otherwise work is no more work," Rom. xỉ. 6. The word "grace," therefore, being under- stood, 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, Ezek. xvi. 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 318 DOCTRINAL DISCOURSES. 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 sin, hath quickened us together with Christ, (by grace ye are saved.)" The words thus understood admit us lead us to] 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, vii. 42; Rom. iii. 24. 2. That God doth this to whom and when he pleases, because it is an act of his own good plea- sure, Gal. i. 15, 16. | 3. This is the cause why great sinners are saved, for God pardoneth "according to the riches of his grace," Eph. i. 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, Ezek. xvi. 62, 63; Acts, ix. 6. 5. This is the cause that sinners are so often recovered from their backsliding, 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. ix. 15. 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 con- ceive 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 con- clude 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-Rom. vii. 25; 1 Cor. i. 3; 2 Cor. i. 2; Gal. i. 3; Ephes. i. 2; Phil. i. 2; Col. i. 2; 1 Thess. i. 1; 2 Thess. ii.; 1 Tim. i. 2; 2 Tim. i. 2; Tit. i. 4; Phil. 3. 2. Grace is also attributed to the Son, and I first manifest it by all those texts above-men- tioned, as also by these that follow-2 Cor. viii. 9; xiii. 14; Gal. vi. 18; Phil. iv. 23; 1 Thess. v. 28; 2 Thess. iii. 18; Philemon, 25; Rev. xxii. 21. | 3. It is also attributed to the Holy Ghost, Zech. xii. 10; Heb. xii. 19. Now, he is here called the Spirit of grace, because he is the author of grace as the Father, and the Son. So, then, it remaineth that I shew you, First, How we are saved by the grace of the Father. Secondly, How we are saved by the grace of the Son. Thirdly, And 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 shewed at first, is the beginning of our salvation, (2 Tim. i. 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. i. 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. xi. 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 to usward, through Christ Jesus, 1 John, iv. 14; Ephes. i. 7; ii. 7; John, iii. 16; vi. 32, 33; xii. 47. 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 men- tioneth, John, vi. 37, 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, vi. 38, 39; xvii. 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, it is your Father's good pleasure to give you the kingdom," Luke, xii. 32. 5. The Father's grace provideth and layeth up in Christ for those that he hath chosen a suffi- ciency of all spiritual blessings to be communi- cated to them at their need, for their preserva- tion in the faith, and faithful perseverance through this life; "not according to our works, but ac- cording to his own purpose and grace, which was given us in Christ Jesus before the world began,” 2 Tim. i. 9; Eph. i. 3, 4. 6. The Father's grace saveth us by the blessed and effectual call that he giveth us the fellow- ship of his Son Jesus Christ, 1 Cor. i. 9; Gal. i. 15. 7. The Father's grace saveth us by multiply- ing pardons to us, for Christ's sake, day by day. "In whom we have redemption through his blood, even the forgiveness of sins, according to the riches of his grace." DOCTRINAL DISCOURSES. 319 8. The Father's grace saves us by exercising patience and forbearance towards us all the time of our unregeneracy, Rom. iii. 24. 9. The Father's grace saves 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 can pluck them out of my Father's hand," John, x. 29. 10. What shall I say? The Father's grace saves us by accepting of our persons and ser- vices, 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. 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 po- verty might be made rich," 2 Cor. viii. 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 conde- scending grace of Christ, and that by searching out how rich Jesus Christ was, and then how poor he made himself, that we through his po- verty might have the riches of salvation. First, How rich was Jesus Christ? To which I answer, First, generally; secondly, particularly. First, 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 no robbery to be equal with God," being natu- rally and eternally God, as the Father, (John, x. 30; xvi. 15; Acts, x. 36; Phil. ii. 6; Rom. ix. 4, 5;) but of his Godhead he could not strip himself. 66 Secondly, Jesus Christ had glory with the Father; yea, a manifold glory with him, which he stripped himself of. First, He had the glory of dominion, he was Lord of all the creatures; they were under him upon a double account- 1. As he was their Creator, Col. i. 16. 2. As he was made the heir of God, Heb. i. 2. Secondly, 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 was due unto him; all dragons, deeps, fire, hail, snow, mountains and hills, beasts, cattle, creeping things, and flying fowls, the ser- vice of them all and their worship were due unto him, Psalm cxlviii. Thirdly, The glory of the heavens themselves was due unto him; in a word, heaven and earth. were his. Fourthly, But above all, the glory of commu- nion 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. >> 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, iii. 15. He gave to all life and breath; and all things, angels, men, beasts, they had all their life from him. Again; as he was Lord of glory, and Prince of life, so he was also Prince of peace, (Isaiah, ix. 6,) and by him was maintained that har- mony and goodly order which were among things in heaven and things on earth. Take things briefly in these few particulars- 1. The heavens were his, and he made them. 2. Angels were his, and he made them. 3. The earth was his, and he made it. 4. Man was his, and he made him. Now this heaven he forsook for our sakes- "He came into the world to save sinners," 1 Tim. i. 15. He was made lower than the angels, for the suffering of death, Heb. ii. 9. When he was born, he made himself, as he saith, a worm, or one of no reputation; he be- came 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, Psalm xxii. 6; Phil. ii. 7; Mark, vi. 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 [hear] 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 whereon to lay his head," Luke, viii. 2, 3 ; ix. 58; John, vii. 35; viii. 1. He denied himself of this world's good. 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. 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 per- secuted 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, in- somuch 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. 320 DOCTRINAL DISCOURSES. 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. iii. 23; John, xvii. 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. iii. 24; 1 Tim. i. 15; John, vi. 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. xl. 17; Heb. ii. 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, ix. 58. 5. Man by sin had made himself subject to death; but Jesus Christ will lose his life to save him, Rom. vi. 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, Galatians, iii. 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 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 for- saken of God, and denied, hated, and rejected of men, Isa. xlviii. 22; Prov. i. 24-26; Matt. Prov. i. 24-26; Matt. xxvii. 26, 39, 46; Psalm ix. 17; xi. 6; xxii. 7; Dan. xii. 2; John, xix. 2-5, 37; Num. xxiv. 8; Zech. xii. 10. I might thus enlarge, and that by authority from this text "He became poor, that we through his poverty might be made 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 suffer- ings of Christ there was a necessity that so it should be, all was for our sakes: "For our sakes he became poor, that we through his poverty might be made 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, "You 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 shews his grace one way, and the Son his another. It was not the Father, but the Son, that left his hea- ven 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 conde- scension ! Grace brought thee down from hea- ven, 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, Psalm xlv. 2; Luke, iv. 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! Un- thought-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. 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 ab- solutely 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 behold- ing 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 fulfils 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 shewed in heaven and earth; the Son's grace is shewed on the earth, and on the cross; and the Spirit's grace must be shewed 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, (1 Cor. iii. 16; vi. 19; Eph. ii. 21, 22;) 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. 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, xiv. 14; xvi. 7, 13. "" The Holy Spirit coming into us, and dwelling in us, worketh out many salvations for us now, DOCTRINAL DISCOURSES. 321 and each of them in order also to our being saved for ever. 1. He saveth us from our darkness by illumi- nating 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. i. 17. 2. He it is that convinceth us of the evil of our unbelief, and that shews us the necessity of our believing in Christ; without the conviction of this we should perish, John, xvi. 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, xi. 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," Rom. xv. 13; Mark, xvi. 16. 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, iii. 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. xiii. 33; Luke, xi. 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 neg- lect of him, and perish, John, xvi. 14; 1 Cor. ii. 9-13; Isaiah, liii. 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. viii. 26; Eph. vi. 18; 1 Cor. xiv. 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. v. 5; 2 Thess. ii. 5. 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. v. 18, 25; Rom. viii. 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, iii. 9; 1 Pet. i. 23; 2 Tim. i. 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. x. 19, 20; Mark, xiii. 11; Luke, xii. 11, 12. 13. By this good Spirit our graces are main- tained in life and vigour, as faith, hope, love, a spirit of prayer, and every grace, 2 Cor. iv. 13; Rom. xv. 13; 2 Tim. i. 7; Eph. vi. 18; Titus, iii. 5. 14. By this good Spirit we are sealed to the day of redemption, Eph. i. 14. 15. And by this good Spirit we are made to wait with patience until the redemption of the purchased possession comes, Gal. v. 5. SALT VA Map Dat 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 shewed 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 dis- tinctly-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, with- out the blood of the Son, will save them, but they are deceived; "for without shedding of blood is no remission," Heb. ix. 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. viii. 9; Heb. xii. 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 shewed you be- fore) after a diverse manner. The Father de- signs us for heaven, the Son redeems us from sin and death, and the Spirit makes us meet for hea- ven; 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 possessing of heaven. QUEST. III.-Who are they that are to be saved by grace? I come now to the third particular—namely, to shew you who they are that are to be saved by grace. First, Not the self-righteous, not they that have no need of the physician. " The whole have no need of the physician," said Christ. "I come not to call the righteous, but sinners to repent- ance," Mark, ii. 17. And again, " He hath filled the hungry with good things, but sends the rich empty away," Luke, i. 53. Now when I say, not the self-righteous nor the rich, I mean not that they are utterly excluded; for St. 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. Secondly, The grace of God saveth not him that hath sinned the unpardonable sin. "There is nothing left for him but a certain fearful looking X 322 DOCTRINAL DISCOURSES. for of judgment which shall devour the adver- saries," Heb. x. 26, 27. Thirdly, That sinner that persevereth in final impenitency and unbelief shall be damned, Luke, xiii. 3, 5; Rom. ii. 2-5; Mark, xvi. 15, 16. Fourthly, 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. iv. 3, 4. Fifthly, The sinner that maketh religion his cloak for wickedness, he is a hypocrite, and, con- tinuing so, must certainly be damned, Ps. cxxv. 5; Isa. xxxiii. 14; Matt. xxiv. 50, 51. Sixthly, In a word, every sinner that perse- vereth in his wickedness, shall not inherit the kingdom of heaven-" Know you not that the unrighteous shall not inherit the kingdom of God, Be not deceived, neither fornicators, nor idola- tors, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extor- tioners, shall inherit the kingdom of God. Let no man deceive you with vain words; for be- cause of these things cometh the wrath of God upon the children of disobedience," 2 Cor. vi. 9, 12; Ephes. v. 5, 6. QUEST.-But what kind of sinners shall then be saved? ANSW.—Those of all these kinds that the Spirit of God shall bring 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 great- ness 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, even according to the prince of the power of the air, the Spirit that now worketh in the children of disobedience: among whom also we have all our conversation in times past in the lusts of the flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath even as others," Eph. ii. 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 encourage- ment; as, 1. You read of Manasseh, who was an idolator, 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. xxxiii. 2-13; 2 Kings, xxi. 16. 2. You read of Mary Magdalene, in whom were seven devils, her condition was dreadful; yet she was saved, Luke, viii. 2. 3. You read of the man that had a legion of devils in him. O how dreadful was his con- dition! and yet by grace he was saved, Mark, v. 1-19. 4. You read of them that murdered the Lord Jesus, and how they were converted and saved, Acts, ii. 23. 5. You read of the exorcists in Acts, xix. 13, how they closed with Christ, and were saved by grace. 6. You read of Saul the persecutor, and how he was saved by grace, Acts, ix. 15. OBJECT.-But, thou sayest, I am a backslider. ANSW. First, So was Noah, and yet he found grace in the eyes of the Lord, Gen. ix. 21, 22. 2. So was Lot, and yet God saved him by grace, Gen. xx. 36; 2 Peter, ii. 7—9. ― 3. So was David, yet by grace he was forgiven his iniquities, 2 Sam. xii. 7-13. 4. So was Solomon, and a great one too; yet by grace his soul was saved, Psalm lxxxix. 28-34. 5. So was Peter, and that a dreadful one; yet by grace he was saved, Matt. xxvi. 69–74 ; Mark, xvi. 7; Acts, xv. 7—11. 6. Besides, for further encouragement, read Jer. iii.; xxxiii. 25, 26; li. 5; Ezek. xxxvi. 25; Hos. xiv. 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: 1. They that are effectually called are saved. 2. They that believe on the Son of God shall be saved. 3. They that are sanctified and preserved in Christ shall be saved. 4. They that take up their cross daily, and follow Christ, shall be saved. Take a catalogue of them thus :- 1. "Believe on the Lord Jesus Christ, and thou shalt be saved," Mark, xvi. 16; Acts, xvi. 31. 2. "Confess with thy mouth the Lord Jesus, and believe in thine heart that God hath raised him from the dead, and thou shalt be saved," Rom. x. 9. 3. Be justified by the blood of Christ, and thou shalt be saved, Rom. v. 9. 4. Be reconciled to God by the death of his Son, and thou shalt be saved by his life, Rom. v. 10. V. 5. "And it shall come to pass, that whosoever shall call upon the name of the Lord shall be saved," Rom. x. 13. See some other scriptures- 1 He shall save the humble person," Job, xxii. 29. ઃઃ 2. "Thou shalt save the afflicted people," Psalm xviii. 27. 3. "He shall save the children of the needy," Psalm lxxii. 4. 4. "He shall save the souls of the needy," Psalm 1xxii. 13. 5. "O thou, my God, save thy servant that trusteth in thee," Psalm lxxxvi. 2. DOCTRINAL DISCOURSES. 323 6. "He will fulfil the desire of them that fear him, he will hear their cry, and will save them," Psalm cxlv. 19. 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, Psalm xcv. 7; Heb. iii.-xii. 2. Beware of resting in the word of the king- dom, 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. i. 4-6; 1 Cor. iv. 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 mayst read of in the book of the prophet Ezekiel, whose appearance and themselves were one, Ezek. x. 22. In all this, I have advertised you not to be con- tent 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 de- monstration 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 re- peating 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. ix. 11. 2. Christ was ordained to be their Saviour before the foundation of the world, Ephes. i. 4 1 Peter, i. 19—21. ; 3. All things that concur and go to our sal- vation were also in the same laid up in Christ to be communicated in the dispensation of the fulness of times to them that shall be saved, Ephes. i. 3, 4; 2 Tim. i. 9; Ephes. i. 10; iii. 8-11; Rom. viii. 30. Again; as their salvation was contrived by salvation was contrived by God, so, as was said, this salvation was under- taken by one of the three-to wit, the Son of the Father, John, i. 29; Isa. xlviii. 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 coun- cil 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. 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. ii. 16, 17. 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 God and the 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, ac- cording to the riches of his grace," Ephes. i. 3-7. Again; if we consider the terms and condition 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 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, iii. 16; Rom. v. 17; 2 Cor. i. 21, 22; Luke, xii. 32. 2. He also giveth repentance, he giveth faith, he giveth everlasting consolation, and good hope through grace, Acts, v. 30, 31; Phil. i. 29; 2 Thess. ii. 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, v. 3; Prov. iii. 34; James, iv. 6; 1 Peter, v. 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 cove- nant of works, and because it is established to us in the doing of Christ, founded in his blood, established upon the best promises made to him, and to us by him. "For all the promises in him are yea, and in him amen, to the glory of God by us," 2 Cor. i. 20. But to pass these, and to come to some other demonstrations for the clearing of this- First, Let us a little consider what man is upon whom the Father, the Son, and the Spirit bestows this grace. By nature he is an enemy to God, an enemy in his mind. "The carnal mind is enmity to God, for it is not subject to the law of God, X 2 324 DOCTRINAL DISCOURSES. neither indeed can be," Col. i. 21; Romans, that thou wilt be reconciled to them, with pro- viii. 7. mise, 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 mayst 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 right- eousness 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 then with him freely give us all things?" Rom. viii. 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 hear- ing exceeding great and precious promises; "and hath confirmed them by an oath, that by two immutable things, in which it is not possible that God should lie, we might have a strong consola- tion, who have fled for refuge to lay hold on the hope set before us," Heb. vi. 18, 19; Isa. i. 18; Iv. 6, 7 ; Jer. li. 5. Secondly, 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. 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 alienate 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, xiv. 3. Yea, open thy heart, and take this man, not into judgment, but into mercy with thee. 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, Isaiah, xxviii. 16-18. See where God found the Jew when he came to look upon him to save him-" As for thy na- "As for thy na- tivity," 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 things to thee, to have com- passion on thee; but thou wast cast out into 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 thy 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, Ezek. xvi. 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 un- speakable 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. v. 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 to them." God is the first that seeketh peace; and, as I said, in a way of entreaty he bids his minis- as if God did ters pray you in Christ's stead; "as if 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, And, first, to begin with God's ordinary deal- ing 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, dis- advantageous; "therefore they refuse to hearken, they pull away their shoulder, they stop their ears, that they should not hear," Zech. vii. 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 stave [push] off the power of the word of God. 2. 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, 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. Christian, DOCTRINAL DISCOURSES. 325 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 tend [be attentive to] 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. 3. But God comes again, and shews 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 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 profane- ness to the law of Moses, and will dwell as long as God will let him upon his own seeming good- ness. 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 re- ligion, (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, persuad- ing 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. 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-" There is a generation that are pure in their own eyes, and yet are not purged from their filthiness, Prov. xx. 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 "trust- eth to it, and commits iniquity," Ezek. xxxiii. 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, 4. God in this way of the sinner will merci- fully follow him, and shew him the shortness of his performances, the emptiness of his duties, and the uncleanness of his righteousness, Isaiah, xxviii. 20; lxiv. 6. This 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 right- eousness 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 salva- tion, 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 con- cludeth, 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 some- what 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, Hos. ix. 11; xiii. 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 mill-stones upon his shoulders, and sinks him yet further into doubts and fears of damna- tion. For, bid him now receive Christ, he an- swers, he cannot, he dares not. Ask him why he cannot, he will answer, he has no faith, nor hope in his heart. hope in his heart. Tell him that grace is offered him freely, he says, but I have no heart to re- ceive 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; where- fore, as I said, he sinks in his heart, he dies in his thoughts, he doubts, he despairs, and con- cludes he shall never be saved. 5. 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 broken in heart; bids him cry and pray for an evidence of mercy to his soul, and says, "Perad- venture you may be hid in the day of the Lord's anger." At this the sinner takes some encou- ragement, 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 be- wails his miserable state, and is tormented with a thousand fears of perishing, for he hears not a word from heaven perhaps for several weeks to- gether; 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 www. 326 DOCTRINAL DISCOURSES. damned, to choose as easy a place in hell as you can. The soul at this, being quite discou- raged, 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, en- courageth 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 thinkso'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," Ps. xxiii. 6. 6. God, therefore, after all these provocations, comes by his Spirit to the soul again, and brings sealing grace and pardon to the conscience, tes- tifying 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." 7. But after this, perhaps the soul grows cold again, it also forgets the 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, wofully back- slides, casteth off closet-duties quite, or else retains only the formality of them, is a reproach to reli- gion, 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 re- cover himself by the strength of his now lan- guishing 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 secketh 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, I will bind up that which was broken, and will strengthen that which was sick,” Ezek. xxxiv. 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, x. 30-36; xv. 20. Of God's ordinary way of fetching the back- sliders home I will not now discourse-namely, whether he always breaketh their bones for their 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. xi. 30-32. He is wise, and can tell how to em- bitter 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 ap- pears wonderful grace, that "Israel is not for- saken, nor Judah of his God, though their land be filled with sin against the Holy One of Israel," Jer. li. 5. 8. But suppose God deals not either of these ways with the backslider, but shines upon him again, and seals up to him the remis- sion 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 stand- ing, 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. xi., xxiv. ; 2 Chron. xix. 1-3; xx. 5; Matt. xxvi. 69-71; Gal. ii. 11-13. As also in the 3rd of Jeremiah it is said, "But thou hast played the harlot with many lovers, yet return unto me, saith the Lord," ver. 1. Here is grace! So many times 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, xxxiii. 29. "C 9. But see yet more grace. I will speak here of heart-wanderings, and of daily miscarriages; I mean, of these common infirmities that are in- cident 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 trans- gresses many times; may 1 not say, sometimes many hundred times a day; yea, for aught I know, there are some saints, and them not long- lived neither, 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. Seventy times seven times a day we sometimes sin against : DOCTRINAL DISCOURSES. 327 "C our brother; but how many times in that day do we sin against God? Lord, who can under- stand his errors? Cleanse thou me from my secret sins,” said David. And again, “If thou, Lord, shouldst mark iniquity, O Lord, who should stand? But there is forgiveness with thee that thou mayst be feared," Matt. xviii. 2, 22; Ps. xix. 12; cxxx. 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 funda- mental truths lie open sometimes to the censure of their unbelief and atheism; as, namely, whe- ther 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 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 infirmi- ties 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 mer- cies 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 appoint- ments of God, but in and with much coldness, deadness, wanderings of heart, ignorance, mis- apprehensions, &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. plains that "every imagination of the thought of the heart of man is only evil, and that conti- nually," Rom. vii. 21; Gen. vi. 5. By these things, therefore, we continually de- file 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 man, proceed evil thoughts, adulteries, forni- cations, murders, thefts, covetousness, wicked- ness, deceits, lasciviousness, an evil eye, blas- phemy, foolishness; all these things come from within, and they defile the man," Mark, vii. 21, 22. Now what can deliver the soul from these but grace? By grace ye are saved.” 66 | God to ordain and choose to save those that he QUEST. V.-What might be the reason moved saveth by his grace, rather than by any other means ? I come now to answer the fifth question- namely, to shew 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; their performances, therefore, cannot be a recompence for sin. Be- sides, to affirm that God saveth defiled man for the sake of his defiled duties-for so, I say, is every work of his hand, (Hag. ii. 14,)-what is it but to say, God accepteth of one sinful act as a recom- pence and satisfaction for another? But God even of old hath declared how he abominates im- perfect sacrifices, therefore we can by no means be saved from sin but by grace, Rom. iii. 24. Secondly, 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? Ephes. i. 5-8. His wisdom and prudence found out no other way, therefore he chooseth to save us by grace. Thirdly, We must be saved by grace, because else it follows that God is mutable in his decrees, for so hath he determined before the founda- tion of the world; therefore he saveth us not, nor chooseth to save us, by any other way than by grace, Ephes. i. 3, 4; iii. 8-11; Rom. ix. 23. Fourthly, If a man should be saved any other 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 shuck [shrink] at the cross? and how un- willing are they to lose that little they have for God, though all they have was given them to glorify him withal? All these things, and a thou-way than by grace, God would be disappointed sand times as many more, dwell in the flesh of in his design to cut off boasting from his crea- man; and they may as soon go away from ture; but God's design to cut off boasting from themselves as from these corruptions; yea, they his creature cannot be frustrated or disappointed; may sooner cut the flesh from their bones than therefore he will save man by no other means than these motions of sin from their flesh; these by grace; he, I say, hath designed that no flesh will be with them in every duty-I mean, some should glory in his presence, and therefore he re- or other of them; yea, as often as they look, or fuseth their works; "Not of works, lest any man think, or hear, or speak. These are with them, especially when the man intends good in so do- ing: "When I would do good," says Paul, "evil is present with me." And God himself com- should boast. Where is boasting then? It is ex- cluded. By what law? of works? Nay, but by the law of faith," Ephes. ii. 8, 9; Rom. iii. 24-28. Fifthly, God hath ordained that we should be 328 DOCTRINAL DISCOURSES. 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," Ephes. i. 5, 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. God, or else God will not have his will. They that are saved are that are saved are "predestinated to the adop- tion of children by Jesus Christ to himself, ac- cording to the good pleasure of his will, to the praise of the glory of his grace," Ephes. i. 5, 6. 1. But if it be his will that men should be saved by grace, then to think of another way is Sixthly, God hath ordained, and doth choose against the will of God. Hence they that seek to save us by grace, because, were there an- to establish their own righteousness are such as other way apparent, yet this is the way that is are accounted to stand out in defiance against, safest, and best secureth the soul. "Therefore and that do not submit to, the righteousness of it is by faith, that it might be by grace, to the God-that is, to the righteousness that he hath end the promise (the promise of eternal inhe-willed to be that through which alone we are ritance, Heb. ix. 14-16,) might be sure to all the seed." 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 a short time what became of them. saved by grace. 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 con- trivance 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, Romans, ix. 31-33. 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. ix. 15. 2. Here is the wisdom of God engaged for us, Ephes. i. 7, 8. 3. Here is the power of God engaged for us, 1 Pet. i. 3-5. 4. Here is the justice of God engaged for us, Rom. iii. 24, 25. 5. Here is the holiness of God engaged for us, Psalm 1xxxix. 30-35. 6. Here is the care of God engaged for us, and his watchful eye is always over us for our good, 1 Pet. v. 7; Isaiah, xxvii. 1-3. What shall I say? 1. Grace can take us into favour with God, and that when we are in our blood, Ezek. xvi. 7, 8. 2. Grace can make children of us, though by nature we have been enemies to God, Romans, ix. 25, 26. 3. Grace can make them God's people which were not God's people, 1 Pet. ii. 9, 10. 4. Grace will not trust our own salvation in our own hands-" He putteth no trust in his saints," Job, xv. 15. 5. 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? 1. Grace and mercy are everlasting. 2. They are built up for ever. 3. They are the delight of God. 4. They rejoice against judgment. 5. And therefore they are 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. xliii. 25; xliv. 2, 4; lv. 7, 8; Psalm xxxvii. 23; lxxxix. 2; cxxxvi.; Rom. iii. 24, 25; Luke, x. 33, 34; Mal. vii. 18; Ja. ii. 13. Seventhly, We must be saved by the grace of 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 ex- cluded: "for if the inheritance be of the law, then it is no more of promise, but God gave it to Abraham by promise," Rom. iv. 14; Gal. iii. 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 are the works of men's natural abilities, and are there- fore called the work of the flesh, (Romans, iv. 1; Gal. iii. 1-3; Phil. iii. 3;) but God is not will- ing that men should be saved by these, therefore no way but by his grace. Eighthly, We must be saved by grace, or else the main pillars and foundations of salvation are not only shaken, but overthrown-to wit, elec- tion, the new covenant, Christ, and the glory of God; but these must not be overthrown; there- fore 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," (Rom. ix. 11; 2 Tim. ii. 19 ;) therefore men must be saved by virtue of the election of grace. 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. ix. 16, 17,) no man disalloweth, or addeth thereunto; therefore man must be saved by virtue of a covenant of grace. 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," (Isaiah, xxviii. 16, 17; Heb. xiii. 8,) therefore men must be saved by grace, through the redemption that is in Christ. 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. Ninthly, 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, i. 11, 12; Rom. ix. 16. DOCTRINAL DISCOURSES. 329 Tenthly, There can be but one righteousness that shall save a sinner; but that shall never be the righteousness of men, but of Christ; there- fore men must be saved by grace, that imputeth this righteousness to whom he will. Eleventhly, 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. viii. 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. 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 shewed, 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. xi. 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 shewed 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 19th of the Acts, with many others, whose sins were of as deep a dye as the sins of the worst of men, 2 Chron. xxxiii. 2, 13; Acts, ii. 23, 41; xix. 19. chosen vessel unto me," Acts, ix. 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 nowise cast such out," John, vi. 37–44. Secondly, 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 call- ing, for his name, Acts, xi. 18; xv. 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, Psalm cx. 3; Acts, xviii. 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 ex- ceeding 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, Ephes. i. 18—20. St. 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, says he, "and his grace which was bestowed upon me was not in vain," 1 Cor. xv. 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 conver- sion 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. i. 14, 15. 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 was that which saved from the beginning. 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 upon thy name." But what said the Lord unto him? "Go thy ways, for he is a | 1. Noah found grace in the eyes of the Lord, and was therefore converted, and preserved from the flood, Gen. vi. 7, 8. 2. Abraham found grace in the sight of the 330 DOCTRINAL DISCOURSES. Lord, and therefore he was called out of his country, Gen. xii. 1, 2. 3. Moses found grace in the eyes of the Lord, and therefore he must not be blotted out of God's book, Exod. xxxiii. 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 St. Paul says of himself, and of those that were saved by grace in his day, "What, are we better than they? No, in no wise; for we have proved before that both Jews and Gentiles are all under sin," Rom. iii. 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, Thirdly, 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 back- sliding. 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 you are not under the law, but under grace," Rom. vi. 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, xiii. 36-38; xiv. 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," Psalm xxxvii. 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 con- sciences 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," 2 Thess. ii. 16. How then shall the conscience of the burdened sinner be 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 by such or such medi- cines, 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. ix. 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 in- sinuating that there is no establishment in the soul that is right but by the knowledge of the grace of God, Heb. xiii. 9. I said, that when a man is wounded in his con- science, 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, i. 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 entituled the grace of God. But do thou remember that the grace of God is his good-will and great love to sinners in his Son Jesus Christ; "by the which good-will they are sanctified, through the offering up of the body of Jesus Christ once for all," Heb. x. 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. ii. 1. Fortify thy judg- ment 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." 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 DOCTRINAL DISCOURSES. 331 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. v. 1—3. And in- deed 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 rejoic- ing, 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," Tit. ii. 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 were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in ma- lice and envy, hateful, and hating one another. But after the love and kindness of God our Sa- iour appeared"-what then? Why then, he that believeth, being justified by his grace, and expecting to be a heir according to the hope of eternal life, is careful to maintain good works, Tit. iii. 3-8. See also that in St. Paul's epistle to the Colos- sians-"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 also in all the world; and bringeth forth fruit, as it doth also in you, since the day you heard it, and knew the grace of God in truth," Col. i. 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 St. 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 Pet. iii. 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 ac- cording to his own purpose and grace, which was given us in Christ," &c., 2 Tim. i. 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 hath much more abounded: that as sin hath reigned unto death, so grace might reign through righteousness (through the justice of God being satisfied by his Son) unto eternal life," Rom. v. 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. vi. 1, 2. 4. Suppose men should attempt to burden the church of God with unnecessary ceremonies, and impose them, even as the false apostles 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 be- lieve that through the grace of our Lord Jesus Christ we shall be saved, even as they," Acts, xv. 1, 10, 11. But not to enlarge, 5. This doctrine," By grace ye are saved," 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 Pet. v. 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-blas- phemy, 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. xii. 31; Mark, iii. 28; Isaiah, lv. 7, 8. 3. But I have a stout and rebellious heart, a heart that is far from good. ANSW." Hearken to me," saith God, "ye stouthearted, that are far from righteousness: I bring near my righteousness;” that is, the righte- ousness of Christ, by which stouthearted sinners are justified, though ungodly, Isa. xlvi. 12, 13; Phil. iii. 7, 8; Rom. iv. 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," Ezek. xxxvi. 26. 5. But I am as blind as a beetle; I cannot un- derstand 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 for- sake them," Isa. xlii. 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 supplication: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for an only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn," Zech. xii. 10. 7. But though I see what is like to become of 332 DOCTRINAL DISCOURSES. 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 you shall be clean: from all filthi- ness, and from all your idols, will I cleanse you," Ezek. xxxvi. 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 shall rise to reign over the Gentiles, and in him shall the Gentiles trust," Zeph. iii. 12; Rom. xv. 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. viii. 22; xii. 10; xiii. 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, to give repentance to Israel, and the forgiveness of sins," Acts, v. 30, 31. Thus might I enlarge, for the holy Bible is full of this exceeding grace of God. O these words, 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. < 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, Psalm cxxxvi. ( can do 4. St. Paul says, the God of all grace more than we ask or think," Ephes. iii. 20. 5. Therefore as God's word says, so thou shouldst conclude of the grace of God. Thirdly, 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 to the throne of grace, that we may obtain mercy, and find grace to help in time of need," Heb. iv. 16. See here a little and wonder. Madh, chung des de 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." Oh, 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 exhorta- tion, "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 command- ment here is as bad as to break it in another place. You may ask me, What is it to come boldly? ANSW. First, 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. x. 21, 22. THE THIRD USE. Thirdly, Are they that are saved saved by grace? Then let Christians labour to advance God's grace, 1. In heart. 2. In life. 1. In heart; and that in this manner-First, Be- lieve in God's mercy through Jesus Christ, and so advance the grace of God; I mean, venture heartily, venture confidently, for there is a suffi- ciency in the grace of God. Abraham magnified of God. Abraham magnified the grace of God, "when he considered not his own body now dead, neither yet the barrenness of Sarah's womb: when he staggered not at the pro- mise of God through unbelief; but was strong in faith, giving glory to God," Rom. iv. 19, 20. Secondly, Advance it by heightening of it in thy thoughts. Have always good and great thoughts of the grace of God; narrow and slender 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 wilt cast all our sins into the depth of the sea,' Mic. vii. 19. Now a sea can never be filled up by casting into it. 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. xiii. 1. 2. But again; as we should advance this grace 3. The Psalmist cries out concerning the grace in our hearts, so we should do it in our life. We 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 our- selves-"Praying with all prayer and supplica- tion in the Spirit for all saints," Ephes. vi. 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. xxxii. 26. 6. To come boldly, it is to plead God's pro- mises 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. C Fourthly, Labour to advance God's grace in thy heart by often admiring, praising, and bless- ing God in secret for it; God expects it-" He that offereth praise glorifies 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 in his name," Psalm 1. 23 ; Heb. xiii. 15. DOCTRINAL DISCOURSES. 333 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 becomes the gospel of Christ," which is the gospel of the grace of God, Phil. i. 27. God ex- pecteth that there should in our whole life be a blessed tang [tone] 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 shews us that God did wonderfully stoop and condescend for our good; and to do ac- cordingly, it is to stoop and condescend to others. The gospel shews 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 shews us that in God there is a great deal of willingness to do good to others. The gospel shews 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. 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. Secondly, 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 preach- ing of the word as thou wert, yet he took thee. Considerations of this nature affected David much; and God would have them affect thee, to the ad- vancing of his grace in thy life and conversation, Psalm 1xxviii. 67-72; Deut. vii. 7. Thirdly, 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. i. 14, 15. Fourthly, Perhaps in the day of thy conversion thou wast more unruly than many. Like a bul- lock 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, xv. 1-6. Fifthly, 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, xv. 25—33. Sixthly, Consider again, that God hath allowed thee but a little time for this good work, even | My d 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 eternal joy. Seventhly, Let this also have some place upon thy heart-every man shews 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 love? Alas! they are pursuing their own damnation, yet they sport it, and dance all the way they go. They serve that God with cheerfulness and de- light who at last will plunge them into the ever- lasting 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 joy- fulness 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 spirit- less, 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 “ "stronger is he that is in us than he that is in the world,' John, iv. 4. 17 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, Psalm cx. 3. 3. If thou meanest that thou wantest wisdom, that is thine own fault-" If any man lack wis- dom, let him ask it of God, who giveth to all men liberally, and upbraideth not,' James, i. 5. OBJECT.-I cannot do things as I would. ”ร 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 can- not do the things that ye would," Rom. vii. 18; Gal. v. 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 con- version 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 tenour 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 infir- mities 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 Sou of God, who ever liveth to make intercession for them at the right hand of God; whose interces- sion 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 unreproveable, and un- blameable 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 domi- nion, by all his saints, now and for ever. Amen. A DEFENCE OF THE DOCTRINE OF JUSTIFICATION BY FAITH IN JESUS CHRIST. A DEFENCE THE DOCTRINE OF JUSTIFICATION OF BY FAITH IN JESUS CHRIST; SHEWING TRUE GOSPEL HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED "DESIGN OF CHRISTIANITY" PROVED TO BE NOTHING MORE THAN TO TRAMPLE UNDER FOOT THE BLOOD OF THE SON OF GOD, AND THE IDOLIZING OF MAN'S OWN RIGHTEOUSNESS; 1 PET. II. 4 AS ALSO, HOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND, HE OVER- THROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE TENTH, ELEVENTH, AND THIRTEENTH OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT HE FALLETH IN WITH THE QUAKER AND ROMANIST AGAINST THEM. -"Disallowed indeed of men, but chosen of God, and precious." A PREMONITION TO THE READER. GENTLE READER, 66 THAT thou mayst not be tired with longing to know what errors and doctrines destructive know what errors and doctrines destructive to Christianity Mr. Fowler in his feigned Design of Christianity" hath presented the world withal, and that thou mayst even in the entry see that which more fully is shewn in the house-namely, of the contradiction that is in his book to the wholesome doctrine of the church of England, while he stands a minister of the same, I have thought convenient, instead of an epistle, to present thee with those doctrines contained in his, and that are refuted by the book that thou hast in thy hand; the which also I hope will be a sufficient apology for this my undertaking. HIS DOCTRINES ARE THESE : 1. That the first principles of morals, those first written in men's hearts, are the essentials, the indispensable and fundamental points or doc- trines of the gospel, pp. 8, 281, 282. 2. That these first principles are to be followed princi- pally as they are made known to us by the dic- tates of human nature; and that this obedience is the first and best sort of obedience we Chris- tians can perform, pp. 8–10. 3. That there is such a thing as a soundness of soul, and the purity of human nature in the world, p. 6. 4. That the law, in the first principles of it, is far beyond and more obliging on the hearts of Christians than is that of coming to God by Christ, pp. 7-10. 5. That the precept of coming to God by Christ, absolutely considered, neither good nor evil, &c., is in its own nature a thing indifferent, and, 6. That Christ's great errand in coming into the world was to put us again in possession of the holiness we had lost, p. 12. 7. That John the Baptist, the angel that was trine, and so also did Malachi the prophet, p. 13. sent to Zacharias and Mary, preached this doc- 8. That Christ by saving us from sin is meant, from the filth, and from the punishment as a con- not first, his saving us from the punishment, but sequence of that, pp. 14, 15. 9. That Christ's work when he was come was to establish only an inward real righteousness, p. 16. 10. That Christ's fulfilling the law for us was by giving more perfect and lighter instances of moral duties than were before expressly given, p. 17. 11. That Christ's doctrine, life, actions, miracles, death, resurrection, ascension, and coming again to judgment are also preached to establish us in this righteousness, chap. 2-8. 12. That it is not possible a wicked man should have God's pardon, p. 119. 13. That it is impossible Christ's righteousness should be imputed to an unrighteous man, p. 120. 14. And that if it were, he boldly affirms it would signify as little to his happiness while he continueth so, as would a gorgeous and splendid garment to one that is almost starved, p. 120. 15. For God to justify a wicked man &c. would far more disparage his Y pp. 7-9, 7—9. 338 DOCTRINAL DISCOURSES. ! justice and holiness than advance his grace and kindness, p. 130. 16. He saith, men are not capable of God's pardoning grace till they have truly repented them of all their sins, p. 130. 17. The devils, saith he, have a large measure of these attributes of God, as his power, knowledge, &c., p. 124. 18. That Christ did himself perform as our example whatever he required of us to do; yea, that he trod himself every step of our way to heaven, p. 148. 19. The salvation of Christ, first, consists in curing our wounds, (our filth ;) and, secondarily, in freeing us from the smart, p. 216. 20. That pardon doth not so much con- sist in remission as in healing-to wit, our filth, p. 216. 21. Faith justifieth as it includeth true holiness in the nature of it; it justifieth as it doth so, p. 221. 22. That faith which entitles a sin- ner to so high a privilege as that of justification must needs be such as complieth with all the purposes of Christ's coming into the world, &c.; and it is no less necessary that it should justify as it doth this, p. 222. 23. He wonders that any worldly man should be so difficultly persuaded to embrace this account of justifying faith, p. 222. 24. There can be no pretence for a man to think that faith should be the condition or instrument of justification as it complieth with only the pre- cept of relying on Christ's merits for the obtaining of it, p. 223. 25. It is, saith he, as clear as the sun at noon-day, that obedience to the other pre- cepts must go before obedience to this, p. 223. 26. He shall be his Apollo that can give him a sufficient reason why justifying faith should con- sist in recumbency and reliance on Christ's merits for the pardon of sin, p. 224. 27. He will take the boldness to tell those who are displeased with this account of justifying faith, that in his opinion it is impossible they should once think of another, p. 225. 28. The imputa- tion of Christ's righteousness consisteth in dealing with sincerely righteous persons as if they were perfectly so, &c., p. 225. 29. The grand in- tent of the gospel is to make us partakers of in- | ward real righteousness, and it is but secondary that we should be accepted as before, p. 226. 30. It is not possible, he saith, that any other notion of this doctrine should have truth in it, p. 226. 31. Whatsoever is commanded by the customs of the place we live in, or commanded by superiors, or made by any circumstances con- venient to be done, our Christian liberty con- sisteth in that we have leave to do them, p. 242. ---- Man t demand. So by C 32. For our refusing to comply with these can hardly proceed from anything than a proud affectation of singularity, or at best from supersti- tious scrupulosity, p. 242. 33. Those ministers hinder the design of Christianity that preach up free grace and Christian privileges otherways than as motives to obedience, and that scarce ever insist upon any other duties than those of believ- ing, laying hold of Christ's righteousness, apply- ing the promises, &c., p. 262. 34. But to make the Christian duties to consist either wholly or mostly in these, &c., is the way effectually to harden hypocrites, p. 262. 35. Those ministers do nothing less than promote the design of Chris- tianity that are never in their element but when they are talking of the irrespectiveness of God's decrees, the absolute promises, the utter disability and perfect impotency of natural men to do any- thing towards their own conversion, p. 262. 36. He is the only child of Abraham who in the purity of his heart obeyeth those substantial laws that are by God imposed upon him, p. 283. 37. There is no duty more affectionately com- manded in the gospel than that of almsgiving, p. 284. 38. It is impossible we should not have the design of Christianity accomplished in us, &c., if we make our Saviour's most excellent life the pattern of our lives, p. 296. 39. To do well is better than believing, p. 299. 40. To be imitators | of Christ's righteousness, even of the righteous- ness we should rely on, is counted by Mr. Fowler more noble than to rely thereon, or trust thereto, p. 300. Reader, I have given thee here but a taste of these things; and by my book but a brief reply to the errors that he by his hath divulged to the world; ay, though many more are by me re- flected than the forty thou art here presented with. God give thee eyes to see, and a heart to shun and escape, all these things that may yet come to pass, for hurt, and to stand before the Son of man. Thus hoping that this short taste may make Mr. Fowler ashamed, and thee receive satisfac- tion touching the truth and state of this man's spirit and principles, I rest, Thine to serve thee in the gospel of Christ, JOHN BUNYAN. From Prison, the 27th of the 12th month, 1671. Katlakatla a pet dog pemenang. Pangantin Van Ke Pantalon a p Olen veľa vt d DOCTRINAL DISCOURSES. 339 A DEFENCE OF THE DOCTRINE OF JUSTIFICATION BY FAITH IN JESUS CHRIST. SIR, "The HAVING heard of your book, entitled, Design of Christianity," and that in it were con- tained such principles as gave just offence to Christian ears, I was desirous of a view thereof, that from my sight of things I might be the better able to judge. But I could not obtain it till the 13th of this 11th month, which was too soon for you, Sir, a pretended minister of the word, so vilely to expose to public view the rottenness of your heart in principles diametri- cally opposite to the simplicity of the gospel of Christ. And had it not been for this considera- tion, that it is not too late to oppose open blas- phemy, such as endangereth the souls of thou- sands, I had cast by this answer as a thing out of season. Two things are the design of your book— 1. To assert and justify a thing which you call inward, real righteousness and holiness. 2. To prove that the whole, the grand, the only, and ultimate design of the gospel of Christ is to begin and perfect this righteousness. Into the truth or untruth of both these, as briefly as I may, I shall at this time inquire. (6 CA First, therefore, a little to examine the nature of your holiness and righteousness, as yourself hath described the same. It is," say you, so sound a complexion of soul as maintains in life and vigour whatsoever is essential to it, and suffereth not anything un- natural to mix with that which is so; by the force and power whereof a man is enabled to be- have himself as a creature endued with a prin- ciple of reason, keep his supreme faculty in its throne, bring into due subjection all his inferior ones, his sensual imagination, his passions, and brutish affections." You add further, "It is the purity of the human nature, engaging those in whom it re- sides to demean themselves suitably in that state in which God hath placed them, and not to act disbecomingly in any condition, circumstance, or relation." You say, moreover, "It is a divine or godlike nature, causing a hearty approbation of, and an affectionate compliance with, the eternal laws of righteousness, and a behaviour agreeable to the essential and immutable differences of good and evil," p. 6. Further, you call it "a principle or habit of soul, originally dictates of human nature," p. 8. A disposition and temper of the inward man, as powerfully incline it to regard and attend to, affectionately to embrace and adhere to, to be actuated by and under the government of, all those practical principles that are made known either by revelation, nature, or the use of reason," (p. 11;) which in conclusion you call that holiness which already we have lost, p. 12. Thus, Sir, is your holiness by you described, which holiness you aver is that which is the great and only design of Christ to promote, both by his life and glorious gospel. To take therefore your description in pieces, if happily there may be found aught but naught therein. (6 "It is," say you, a healthful complexion of soul, the purity of the human nature," &c. ANSW. These are but words; there is no such thing as the purity of our nature, abstract and distinct from the sinful pollution that dwelleth in us, Rom. vii. 24. It is true, a man may talk of, and by argument distinguish between nature and sin, but that there is such a principle in man, (since Adam's fall,) a principle by which he may act, or that Christ's whole gospel-design is, the helping forward such a principle, is altogether without scripture or reason. There is no man by nature that hath any soundness in him, no, neither in soul or body; his understanding is darkened, his mind and conscience are defiled, his will, perverted and obstinate-"There is no judg- ment in his goings," Isa. i. 6; lix. 6—10; Tit. i. 15; Ephes. iv. 18. Where now is the sound and healthful complexion of soul? Let the best come to the best, when we have mustered up all the excellences of the soul of man as man, nought shall we find there, but the lame, the blind, the defiled, the obstinate, and misled faculties thereof. And never think to evade me by saying, the graces of the Spirit of God are pure; for with them you have nothing to do; your doctrine is of the sound complexion of soul, the purity of the human nature, a habit of soul, and the holiness we lost in Adam, things a great way off from the Spirit of grace, or the gracious workings of the Spirit. You talk indeed of a divine or god- like nature, but this is still the same with your pure human nature, or with your sound com- plexion or habit of soul, and so must either re- spect man as he was created in the image or likeness of God, or else you have palpable con- tradiction in this your description. But it must be concluded that the divine nature you talk of is that, and no other than the dictates of the human nature, or your feigned purity thereof, because you make it by your words the selfsame; it is the purity of the human nature, it is a divine or godlike nature. 2. But you proceed to tell us of a degree, it is so sound and healthful a complexion or temperature of the faculties, qualities, or virtues of soul, as maintains in life and vigour whatsoever is essen- tial to it, and suffereth not anything unnatural to mix with that which is so. ANSW.-If, as was said before, there is no 2 340 DOCTRINAL DISCOURSES. ! Soundness of soul in man as man, and no such thing as a purity of our nature abstract from that which is sin, then where shall we find so healthful a complexion or temperature of soul as to maintain in life and vigour whatsoever is essential to it, and that suffereth not anything unnatural to mix with that which is so. : But let us take Paul's definition of a man- "There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips whose mouth is full of cursing and bitterness their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace they have not known: there is no fear of God before their eyes," Rom. iii. I the rather give you this of Paul than any of my own, because it is the soundest complexion of soul that the Holy Ghost himself could draw. Here is now no purity of the human nature, nor such sound complexion of soul, as can keep itself from mixing with that which is contrary to itself. And note, that this is the state of all men, and that as they stand in themselves before God: where- fore together, even altogether, all the men in the world, take them in their most pure naturals, or with all the purity of humanity which they can make, and together they still will be unprofitable, and so must come short of doing good, "that every mouth might be stopped, and all the world become guilty before God," ver. 19. | *6 3. But proceeding, you say, that this com- plexion is so forcible as to keep his supreme faculty (I suppose you mean the conscience) in its throne, and that brings into due subjection all his inferior ones; as, namely, his sensual ina- gination, brutish passions and affections. ANSW.-These words suppose that it is within the power of a man's own soul always to keep sin out of itself, and so guilt out of the conscience; albeit the scripture saith that both the mind and it are defiled with the filth of sin in all whoever do not believe the gospel, with which belief this description meddleth not, Tit. i. 15. 2. They suppose that this conscience is per- fectly clear and light, when the Scriptures say they have the understanding darkened; yea, and further, in despite of these your sayings of the sound complexion of soul, of the purity of human nature, and of this supreme faculty, the Scriptures teach that man in his best estate is altogether vanity, that they are darkness and night, &c., Eph. iv. 18, 19; 1 Thess. v.; Ps. xxxix. 5. "Yea," say you, "this sound complexion. brings into due subjection all his inferior ones." ANSW.-Ilere seems to be a contradiction to the former part of this description, yea, to the nature of the soul itself; for you say before it suffereth not anything unnatural to mix itself there- with, when yet here you seem to suggest that part, I say, even part of itself is disobedient and rebellious, it brings into subjection all his inferior lasting, universal, perfect in nature, kind, and manner, such as the most righteous, perfect, com- prehensive law or commandment cannot object against, or find fault therewith. Here is a soul! here is a pure human nature! here are pure dic- tates of a brutish, beastly man, that neither knows himself nor one tittle of the word of God. "But there is a generation that are pure in their own eyes, yet are not washed from their filthiness," Prov. xxx. 12. "It is the purity of the human nature, engag- ing those in whom it resides," &c. 66 ANSW.-That is, verily, in none at all; for there is no such thing in any man in this world. as a purity of human nature ; we are all an unclean thing, and who can bring a clean thing out of an unclean? not one." Again, "What is man that he should be clean? or he that is born of a woman, that he should be holy ?" Isa. lxiv. 6; Job, xv. 14. These are therefore ex- pressions without the testimony of the word, arising from your own fantasy. "It is a divine or godlike nature." ANSW. Thus you seem also to fetch from the similitude or likeness of God that was in us at our first creation, before we sinned; but that similitude being at best but created, and since most unspeakably defiled, defaced, and polluted with sin, there is now, no, not in the best of men as men, any similies, likeness, and similitude of God to be found, no such petty divine or godlike nature to be found as you imagine. But having thus stated your holiness in its na- ture and essence, you come, in the next place, to tell us under what considerations it moveth a person to act, also by what rules and laws re- quireth its acts and doings. By or under what considerations it acts, and these you scatter here and there in your de- scription of holiness under these heads- First, To act as becomes a creature endued with a principle of reason, eyeing the state or place in which God hath set him, approving of, affecting, and complying with the eternal laws of righteousness, (p. 6,) which eternal laws in p. 8 you call divine moral laws, those that were first written in the hearts of men, and originally the dictates of human nature, &c. Secondly, To do these from truly generous motives and principles, (p. 7,) such as these, 1. "Because it is most highly becoming all reasonable creatures (you might also have added, and those unreasonable) to obey God in every- thing (within their spheres), and as much unbe- coming them to disobey him," p. 8. 2. p. 11. Because it is a base thing to do unjustly," Now a little to touch upon all these, and then to proceed to what is behind. First, To act and do the things of the moral law but as creatures endued with a principle of reason is but to do things in our sphere as men, as the beast, the hog, or horse, doth things in his, as a beast which is at best, if it could be attained, to act but as pure naturals, which state of man is of at infinite distance from that in which it is by God expected the man must act that doth aught that is pleasing in his ones. "It brings into due subjection." ANSW.-Due subjection is such as is ever- sight. For- M ---་ t DOCTRINAL DISCOURSES. 341 ; First, The qualification and consideration by you propounded is that which is in all men; in men simply as men, they being reasonable crea- tures, and somewhat, though but somewhat, capable of acting as such. Secondly, This qualification is not only in, but of men; reason is of the man himself, even that which is as essential to him as is that of his being created or made. Thirdly, The law also, which you call divine, moral, and eternal, is that which is naturally seated in the heart, and, as you yourself express it, is originally the dictates of human nature, or that which mankind doth naturally assent to, p. 11. Now, I say, that a man cannot by these prin- ciples and these qualifications please the God of heaven is apparent, 1. Because "none of these are faith; but with- out faith it is impossible to please him," Heb. xi. 6. 2. Because none of these is the Holy Ghost; but there is nothing accepted of God under a New-Testament consideration but those which are the fruits of the Spirit, Gal. v. 22. 3. The man and principles you have stated may be such as are utterly ignorant of Jesus Christ, and of all his New-Testament things as such : "But the natural man receiveth not the things of the Spirit of God," (the things of his New Testament,) "for they are foolishness to him, neither can he know them, because they are spiritually discerned," 1 Cor. ii. 24. 4. Your qualifications and considerations know nothing at all of the adoption of sons, and of our acting and doing our duty as such. You only content yourself to rest within the confines of the human nature, acts of reason, as men or creatures only, or in their supposed pure, natural principles. And, Sir, a little by way of digression, I will tell you also of our truly Christian righteous- ness, both as to its original or first principle, and also how, or under what capacity, it puts the per- son that is acted by it. First, The principle which is laid within us, it is not the purity of the human nature, but of the Holy Ghost itself, (1 Cor. vi. 19,) which we have of God received by believing in the Son of God, a principle as far above yours of humanity as are the heavens above the earth; yours being but like those of the first Adam, but ours truly those of the second. "As is the earthly, such are those that are earthly; and as is the heavenly, such are those that are heavenly," 1 Cor. xv. Now, whosoever hath not this principle, al- though he be a creature, and also have the dic- tates of the human nature, yea, and also follows them, yet he is not Christ's: "If any man have not the Spirit of Christ, he is none of his," Rev. viii. 9. Thus, therefore, is the Christian prin- | ciple another from, and far above, your heathen- ish pagan one. By this Spirit is the Christian qualified with principles, not natural, but spiritual, such as faith, hope, joy, peace, &c., all which are the fruits of the revelation of the forgiveness of sins freely by grace," through the redemption that is in Jesus Christ," Gal. v. 25; Romans, viii. 14. In this Spirit and faith we walk, by this Spirit we are led, even into the joy and peace of the New Testament of our Lord; wherefore our holy actions are the fruits of righteousness- that is, by Jesus Christ, not by our human na- ture, or the purity of it in us; yea, they are the fruits of the Spirit of God, the qualifications that attend the new covenant, and those that by the work of regeneration are brought within the bounds and privileges thereof. Wherefore, 66 Secondly, The capacity that we are in who act and do from the heavenly principle, it is that of sons, the sons of God by adoption, as the apostle said, "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, cry- ing, Abba, Father," Gal. iv.; Rom. viii. And again, As many as are led by the Spirit of God, they are the sons of God." This is a far other than is your human description of acting as a creature endued with a principle of reason; for here is a man acts as a son, endued with the Holy Spirit of God, who hath, before the world was, predestinated him to this estate by Jesus Christ to himself, Ephes. i. 4; iv. 6. As a son, there- fore, the Christian acts and does, because he is endued with that high and heavenly principle mentioned before; by which principle this man hath received a new heart, a new spirit, a new understanding, a good conscience, so made by faith in the blood of the Lord Jesus," Heb. x. ; 2 Cor. v. 14-16. Thus being made again a new and another man, he acts from a new and another principle than yours; a principle as far beyond and above you as is a man above a brute, and as is grace above nature. Thirdly, As the Christian acts and does from a better principle, and under a better capacity or consideration than that you have described, so (to allude to your own notion) the first principles by which they receive this Spirit and adoption are not those principles of morals, or those ori- ginally dictates of human nature, but it is through the hearing of faith, (Gal. iii. 1-3,) by which we understand that the Son of God became a man, died for our sius, hath saved us from the curse of God, and accounted us to be the right- eousness of God in him; this being heard with the gospel, and a New-Testament hearing, the Holy Ghost forthwith possesseth us, by the glo- rious working whereof we are helped, through the Son, to call the Lord of heaven our Father. 6+ 66 Now thus being made free from sin by the only faith of Jesus Christ, we have our fruit unto holiness, and the end everlasting life," Rom. vi. 22, 23. And here come in those reasonable conclu- sions which you would make the very radicals of Christianity, they being only remote and after conclusions, drawn from the fore-mentioned mercy of God-viz., from predestination, calling, adoption, and justification by Christ's blood while we in ourselves are sinners; we in ourselves are sinners; I say, these are the things which Paul endeavoured to provoke the Romans, Philippians, and Colossians to a holy conversation by. 1. To the Romans-"I beseech you, there- fore," saith he, "by the mercies of God," (what mercies? why, those of election, redemption, calling, justification, and adoption, mentioned in the foregoing chapters,) "that you present your 342 DOCTRINAL DISCOURSES. bodies a living sacrifice, holy, acceptable to God, which is your reasonable service," Rom. xii. 1. 2. To the Philippians" If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded," Phil. ii. 1. 3. To the Colossians-" If you be risen with Christ, seek those things that are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things of the earth. For you 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." Now mark; mortify therefore therefore-wherefore? why, because they were risen with Christ; because they should appear at the end of this world with Christ himself in glory; therefore mortify the deeds of the body, or our members that are upon the earth, Col. iii. 1—5. These, Sir, are the motives by which we Chris- tians act; because we are forgiven, because we are sons, and if sons, then heirs, and so we act. But to speak to this more anon. Perhaps you will say I deal not fairly with you, because you treat, as of moral, so of gospel or New-Testament laws. But to that I will answer at present, that in this description of your holy principle, which is the foundation of your book, whether the laws be natural or spiritual, moral or of grace, the prin- ciple by which you do them is no other than the principle of nature, the dictates of human nature, and so such as can by no means reach the doc- trines of the gospel any further than to make a judgment of them by that wisdom which is en- mity with God, as will further be seen in my progress through your book. Indeed, you make mention of divine laws, and that under two heads- 1. Such as are of an indispensable and eternal obligation, as those purely moral. 2. Such which you call positive precepts, in themselves of an indifferent nature, and, abso- lutely considered, are neither good nor evil. Of those of this kind that we have under the gospel you say you know but three-viz., that of coming to God by Christ, and the institutions of baptism and the Lord's supper, pp. 7, 8. So, then, although you talk of gospel positive laws, and particularly that of coming to God by Christ, yet those which you call first principles of morals are of higher concern with you, and more indispensable by far than this, this being a thing of an indifferent nature, and in itself, abso- lutely considered, is neither good nor evil; but the other is the life of the matter. But a little to gather you up. The morals, say you, are indispensable, and good in themselves; but that of coming to God by Christ a thing indifferent, and in itself neither good nor evil. Wherefore, though in this your description you talk of conforming to all those good and practical principles that are made known either by revelation, nature, or the use of reason, yet in this your obedience you reckon coming to God by Christ but an act of a very indifferent nature; a thing, if done, not good in itself; neither evil in itself if a man should leave it undone ; and so consequently a man may have in him the ground and essentials of Christianity without it, may be saved and go to heaven without it; for this I say, whatsoever is of an indifferent nature in itself, is not essential to the Christian religion, but may or may not be done without the hazard of eternal salvation; but, say you, this of coming to God by Christ is one of the positive precepts, (p. 9,) which are in themselves things indifferent, and neither good nor evil, therefore not of the substance of Christianity. But, Sir, where learned you this new doctrine, as to reckon coming to God by Christ a thing of so indifferent a nature, a thing not good in itself but with respect to certain circumstances, p. 7. Had you said this of baptism and the supper of the Lord, I could with some allowance have borne your words, but to count coming to God by Christ a thing indifferent in itself is a blas- phemy that may not be borne by Christians, it being too high a contempt of the blood, and too great a disgrace to the person of the Lord, the King of glory; of which more hereafter. But to return. The intent of this your description is to set before us these two things- 1. What are the essentials of the rule of that holiness which by the gospel we are immediately obliged to, if we would be justified in the sight of God. 2. What are the principles by which we act when we do these works aright. For the first, you tell us they are the first prin- ciples of morals, such as are self-evident, and therefore not capable of being properly demon- strated, as being no less knowable, and easily assented to, than any proposition that may be brought for the proof of them, p. 8. Such as are self-evident, or evident of themselves-to what? to us as men that know the principles of reason, and that are as easily assented to as any pro- position; such as may be as easily known as we know there is a day or night, winter and summer, or any other thing that may be brought for the proof of them. This law, therefore, is none other than that mentioned in Rom. ii. 14, 15, which is the law of our nature, or that which was implanted in us in the day of our creation, and therefore is said to be ourselves, even na- ture itself, 1 Cor. xi. 14. Secondly, The principle, say you, by which we act, and in the strength of which we do this law, it is the principle of reason, or a reason- able compliance with this law written in our hearts, and originally dictates of human nature, &c.; which certain principle, say you, is this, to count it most highly becoming all reasonable creatures to obey God in everything, and as much disbecoming them in anything to disobey him, p. 8. The sum is, this your holiness, both in root and act, is no other than what is common to all men on earth; I mean, so common as that for the first is in their nature, as the second is also part of themselves, they being creatures whose prime or principal distinction from other consisteth in that they are reasonable, and such as have reason as a thing essential to them; wherefore the ex- } DOCTRINAL DISCOURSES. 343 cellency that you have discoursed of is none. other than the excellency and goodness that is of this world, such as in the first principles of it is common to heathens, pagans, Turks, infidels; and that as evidently dictates to those that have not heard the gospel (I mean, as to the nature of good and evil) as it doth in them that sit under the sound thereof, and is the selfsame which our late ungodly heretics the quakers have made such a stir to promote and exalt, only in the description thereof you seem more inge- nuous than they; for whereas they erroneously call it Christ, the light of Christ, faith, grace, hope, the Spirit, the word that is nigh, &c., you give it the names due thereto-viz., a complexion, or complication and combination of all the virtue of the soul, the human nature, the dictates of it, the principles of reason, such as are self-evident, than which there is nothing mankind doth naturally assent to (pp. 6-11;) only here, as I have said, you glorify your errors also with names and titles that are not to be found but in your own deluded brains; as that the virtues of the souls can keep themselves incommixed, that there is yet in us the purity of the human nature, or such a disposition that can both by light and power give a man to see, and powerfully incline him to, and bring him under, the government of all those good and practical principles that are made known either by revelation, nature, or the use of reason. But, I say, these principles thus stated by you being the principles and the goodness of this world, and such as have not faith, but the law, not the Holy Ghost, but human nature in them, they cannot be those which you affirm were or are the design, the great, the only, and ultimate de- sign of Christ or his gospel to promote and pro- pagate in the world, neither with respect to our justification before God from the curse, neither with respect to the workings of his Spirit, and the faith of Jesus in our hearts, the true gospel or evangelical holiness. +6 66 own Paul counts loss and dog's-meat, in com- parison of that other far more glorious righteous- ness which he calleth, as it is in truth, the righteousness of God, which, as I said but now, resideth in the person of the Son. Therefore,' saith Paul, "I cast away my own righteousness, and do count it loss and but dung, that I may win Christ, and be found in him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteous- ness which is of God by faith." The righteous- ness, therefore, that is our own, that ariseth from matter and principles of our own, (such as that which you have described,) justifieth us not before God from the curse. men. Secondly, The righteousness that you have described justifieth us not, as before, because it is the righteousness which is of the moral law- that is, it is wrought by us as walking in the law. Now it mattereth not whether you respect the law in its first principles, or as it is revealed in the table of the ten commandments, they are in nature but one and the same, and their substance and matter are written in our hearts as we are Now this righteousness the apostle casteth away, as was shewed before-"not having mine own righteousness" saith he, "which is of the law. Why? because the righteousness that saveth us from the wrath of God is the righteous- ness of God, and so a righteousness that is with- out the law. "But now the righteousness of God without the law is manifested, being wit- nessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe,” Rom. iii. 21-23. The righteousness of God without the law, the righteousness of Christ who is naturally God, wherefore such a righteousness as was accomplished by him that was Lord, and the very God of the law, whose nature was infinite, and not that which the law could com- mand or condemn; neither was the command of the law the great and principal argument with First, It is not the righteousness that justifieth him, no, not in its first and highest principles, to us before God from the curse, because it is that do or continue to do it; but even that which the which is properly our own, and acted and law commanded of us, that he did, not by the managed by principles of our own, arising origi- law, but by that Spirit of life, that eternal Špirit nally in the roots of it from our own. There is and Godhead, which was essential to his very the righteousness of men, and the righteousness being; he did naturally and infinitely that which of God; that which is the righteousness of men the law required of us, from higher and more is that which we do work from matter and prin- mighty principles than the law could require of ciples of our own; but that which is the righteous- him; for I should reckon it a piece of prodigious ness of God is that which is wrought from matter blasphemy to say that the law could command and principles purely divine, and of the nature of his God; the creature, his Lord and Creator; but God. Again; that which is our own righteous- this Lord God, Jesus Christ, even he hath ac- ness is that which is wrought in and by our own complished complished righteousness, even righteousness persons as men; but that which is the righteous-that is without, that is above, higher, and better ness of God is that which is wrought in and by than that of the law; and that is the righteousness the second Person in the Trinity, as God and that is given to and put upon all them that man in one person, and that resideth only in that believe. Wherefore the Lord Jesus Christ, in | person of the Son. I speak now of the righteous- his most blessed life, was neither prompted to ness by which we stand just before God from the actions of holiness, nor managed in them, by the curse of the law. Now this righteousness of purity of human nature, or those you call first ours, our own righteousness, the apostle always principles of morals, or as he was simply a reason- opposeth to the righteousness of God, saying, able creature; but being the natural Son of God, They going about to establish their own truly and essentially eternal as the Father, by the righteousness, have not submitted themselves eternal Spirit, his Godhead, was his manhood to the righteousness of God," Rom. xix. 3; governed, and acted, and spirited to do and suffer. Phil. iii. 8. Further, this righteousness of our "He through the eternal Spirit offered himself ! 55 344 DOCTRINAL DISCOURSES. speak yet further of the excellency of your sound complexion, and of the purity of the human nature, you must fly from yourself to another righteousness for life, or at the last stick in the jaws of death and everlasting desperation, "for by the works of the law shall no flesh be justi- fied," Gal. ii. 16. without spot to God;" which offering respects not only his act of dying, but also that by which he was capacitated to die without spot in his sight, which was the infinite dignity and sinless- ness of his person, and the perfect justice of his actions. Now this person, thus acting, is ap- proved of, or justified, by the law to be good; for if the righteousness of the law be good, which law is but a creature, the righteousness of the Lord, the God of this law, must needs be much more good; wherefore here is the law and its perfection swallowed up, even as the light of a candle or star is swallowed up by the light of the sun. Thus, then, is the believer made, not the righteousness of the law, but the righteousness of God in Christ, (2 Cor. v. 21;) because Christ Jesus, who is the righteousness of the Christian, did walk in this world in and under the law, not by legal and human principles, which are the ex-ing in a natural state, none by the power or prin- It is therefore no better than error thus to ascribe to poor man, that hath drank iniquity like water, a soundness of soul, a purity of human nature. Wherefore Jude saith of you, and of all such naturalists, "that even in the things that you know naturally, as the brute, in them you corrupt yourselves," (Jude, 10;) even in the very principles, the first or original dictates of your nature or humanity. There is none that under- standeth or is good, therefore there is none that doth good, no, not one-that is, none as continu- ciples of nature; for he meaneth here, in your own sense, as men by natural principles have to do with the justice of the law. cellences of men, but in and by those that are divine, even such as were and are of his own nature and the essence of his eternal Godhead. This is the righteousness without the law, ac- complished by a person and principles far other- wise than is he or those you make description of; and therefore yours cannot be that by which we stand just before the justice of God without the law. Now if it be a righteousness without the law, then it is a righteousness without men, a righteousness that cannot be found in the world; for take away the law, the rule, and you take away, not only the righteousness, but that by which men, as men, work righteousness in the world: "Mine own righteousness, which is of the law." The righteousness, then, by which a man must stand just in the sight of God from the curse is not to be found in men, nor in the law, but in him, and him only, who is greater, and also without the law; for albeit for our sakes he became under the law, even to the curse and displeasure of God; yet the principles by which he walked in the world to godward, they were neither human nor legal, but heavenly, and done in the Spirit of the Son. Wherefore it is not the Wherefore it is not the righteousness you have described by which we stand just before God. Fourthly, The righteousness which you have described cannot be that which justifieth us before God, because it is that which is not of faith. "The law is not of faith, but the man that doth them shall live in them," Gal. iii. The apostle also in the 10th chapter of the Romans tells us that the righteousness that is completed by doing the law is one and another besides the righteous- ness of faith. For faith in the justification of a sinner from the curse and wrath of God respecteth only the mercy of God and forgiveness of sins for the sake of Christ. God for Christ's sake hath forgiven him that is enabled to believe; that is, trust to, and venture the eternal concern of his soul upon, the righteousness that is nowhere to be found but in the person of the Son of God, for there is justice more than answerable to all the demands of the law and the requirements of the eternal justice of God; and he is our justice; he is made unto us of God righteousness, or justice; that is, the righteousness or justice that is in him is by God accounted the man's that shall accept thereof by faith, that he might be made the justice or righteousness of God in him. For the right- eousness that saveth a sinner from damnation must be equal to that in the eternal Deity. But where can that be found but in him that is natu- rally God, as is indeed the Son of the Father; in him, therefore, and not in the law, there is a righteousness fit for faith to apply to. Besides, the law is not, neither can be, the object of faith to men; for that which is the object of faith (I speak now as to justifying righteousness) it must be a righteousness already completed, and, as I said, a righteousness to be received and accepted, being now perfected and offered, and given to us by the kindness and mercy of God; but a man may believe long enough in the law before that performs for him a perfect righteousness. The law can work nothing, unless it be wrath. No, thou must work by, and not believe in, the law, Rom. iv. Besides, all that cometh out of the mouth of the law is, "Cursed is every one that continueth not in everything which is written in the book of the law to do them," (Gal. iii. 13,) which no man is capable of doing, so as to escape the curse by doing, that hath once or first trans- Thirdly, The righteousness you have described cannot be that which justifieth us before God, because of its imperfections, and that both with respect to the principle and the power with which | it is managed; for though you have talked of a sound complexion of soul, the purity of the human nature, and that with this addition of power as to be able to keep itself incommixed with that which is not of itself, yet we Christians. yet we Christians know, and that by the words of God, that there is in man, as man, now no soundness at all, but "from the crown of the head to the sole of the foot botches and boils, putrefactions and sores. We are all an unclean thing, and our righteous- ness as filthy ulcerous rags. If there had been a law given that could have given life, verily right- eousness should have been by the law," Isaiah, i. 6; lxiv. 6; Gal. iii. 21. Could a man perform the law to the liking of the justice of the eternal Majesty, then would the law give life to that man; but because of the perfection of an infinite justice, and the weakness and unprofitableness of the law through our flesh, therefore though you A J kan mula sa va a DOCTRINAL DISCOURSES. 345 gressed the same. Wherefore it is a vain thing, yea, a horrible wickedness, in you thus to abuse the law and the weakness of man, by suggesting that the only, the ultimate, or grand design of Christ Jesus was, or is, the promoting of a right- eousness by the law, that is performed by human principles in us. I could double, yea, ten times double the num- ber of these arguments against you, but I will pass from this to the second thing "The right- eousness you have described is not the true gospel inward holiness." I told you before that the principles which you have described are not evangelical principles; and now I will add, that as they are not such in themselves, so neither do they fetch in, or obtain by our adhering to them, those things which alone can make or work in the soul those truly gospel inward acts of holiness. There are three things which are essential to the inward gospel holiness, of which as your description is utterly destitute, so neither can they by that be obtained, or come into the heart- 1. The Holy Ghost. 2. Faith in Christ. 3. A new heart, and a new spirit. Without these three there is no such thing as gospel holiness in man, as before I have also hinted at. But now, as there is none of these three found in your description of inward holi- ness, so neither can you or others by all your inclinations, either to those you call first prin- ciples of natural reason, or the dictates of human nature, obtain or fetch into the soul the least dram of that which is essential, to that which is indeed according to the gospel description of inward gospel holiness, as will further be manifest in this that followeth- — were the arguments to prevail with them so to do,) was in truth none other but the very witch- craft and enchantments of the devil. 1. The Holy Ghost is not obtained by your description, that consisting only in principles of nature, and in putting forth itself in acts of civility and morality. When the apostle would convince the bewitched Galatians that your doctrine, which was also the doctrine of the false apostles, was that which, instead of helping forward, did hinder and pervert the gospel of Christ, he applieth himself to them in this manner-"This only would I learn of you, received you the Spirit by the works of the law, or by the hearing of faith?" Gal. iii. 2, 3. By the works of the law-that is, by putting of your principles into practice. Nay, may I not add, by putting of your principles into practice by a more bright and clear rule than in the beginning of your description is inserted by you; for the law as written and engraven in stones, with the addition of all the Mosaical pre- cepts, was a more ample and full discovery of the mind of God than can be obtained by your vir- tues of soul, your purity of human nature, or the first principles of morals, as they are written in the heart of man, and originally dictates of human nature. Yet by these, by following these, by labouring to live up to the light of these, their own experience told them that they neither could nor did obtain the enjoyment of the Holy Ghost, but that rather their now declining the word of faith, by which indeed they receive it at first, (whatever pretences of holiness and godliness Further, the apostle sets this your spirit and principles and that which indeed is the Spirit of God in a line diametrically opposite one against another; yea, the receiving of the one opposeth the receiving of the other. "Now we have re- ceived," saith he, "not the spirit of the world," (that is, your spirit, and principles of humanity.) to walk by it, or live in it; "but the Spirit which is of God, that we may know the things that are freely given us of God," 1 Cor. ii. 12. But what is the spirit of the world? He tells us in the i verse before-it is the spirit of a man; which Solomon calls "the candle of the Lord ; that which searcheth all the inward parts of the belly," (Prov. xx. 27,) by human principles, good motions to moral duties, workings of reason, dictates of nature to obey God as Creator. These things flow from the spirit of a man, which is the spirit of all the world. They that preach or speak by this spirit, they preach or speak of the world, of the virtues of the world, and the world, "the whole world heareth them," (1 John, iv. 5,) or know in themselves what they say. Now when this Spirit is received, embraced, and followed, as the Spirit that is of God, then it must be branded with the mark of the spirit of error and of Antichrist, because the act in so doing is most wicked; yea, and Christ himself is made head against by it. But I say, the Holy Ghost is not obtained by these principles, nor by the pursuit of them. 2. Faith is not obtained by the pursuit of your principles, but by hearing of another doctrine; he that presseth men to look to, and live by, the purity of human nature, principles of natural reason, or by the law, as written in the heart or Bible, he sets the word of faith out of the world; for these doctrines are as opposite as the spirits I spake of before; "for Moses describeth the right- eousness that is of the law, that the man that doth those things shall live by them." Now he that receiveth this law, to do and live by, he hath set up, and is in pursuit of, a doctrine of another nature than that which is called the righteousness of faith, that being such as for justification and deliverance from the curse maketh no mention at all of hearing the law or of doing good works, but of hearing of the mercy of God as extended to sinners, and of its coming to us through the death and resurrection of Christ Jesus. "The righteousness which is of faith speaketh on this wise, Say not in thine heart, who shall ascend into heaven? (that is, to bring Christ down from above :) or, who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt con- fess with thy mouth the Lord Jesus, and shalt believe in tliine heart that God hath raised him from the dead, thou shalt be saved,” Rom. x. 5—9. This, then, is the doctrine of faith, or the right- eousness with which faith hath to do. Now as old-covenant works are begotten in men by the doctrine of works, so faith is begotten by the doctrine of faith. Therefore, after he had said, 346 DOCTRINAL DISCOURSES. faith cometh by hearing, he insinuates it to be the hearing the preaching of the gospel of peace (peace by the blood of the cross) and the glad- tidings of good things, (ver. 14-17,) of good 14-17,) of good things promised for the sake of the Lord Jesus, not for the sake of good deeds done of us by human principles or the dictates of our nature. Faith, then, the second essential, comes into the heart, not by the preaching or the practice of your principles, but by another, a higher and far more heavenly doctrine. And hence the apostle completely puts the difference betwixt the worker of good works in the spirit of the law, and the believer that taketh hold of grace by Christ, that he may be saved thereby. The one he calls "them that are of the works of the law;" the other, they which are of faith." This being done, he tells us that as they differ in the prin- ciples-to wit, of faith and works-so they shall differ in conclusion "For the law is not of faith, the promise is only made to faith; there- fore, they only that are of faith are blessed with faithful Abraham.' "" "" 3. The third essential is, a new heart and a new spirit or mind; and this also comes not by your principle, that being but the old covenant that gendereth to bondage, and that holds its Ishmaels under the curse for ever; there comes no new heart by the law, nor new spirit. It is by the new covenant, even the gospel, that all things are made new, Jer. xxxi. 33; Ezek. xxxvi.; Heb. viii. 2; 2 Cor. v. 17-19. CC The apostle, after a large discourse of the two ministrations, and their excellences, (2 Cor. iii.,) tells us that the heart is nothing changed so long as it abideth in the works of the law, but re- maineth blind and ignorant: Nevertheless," saith he, "when it shall turn (from the law) to the Lord, the veil shall be taken away." But what is it to turn (from the law) to the Lord? Why, even to leave and forsake your spirit and principles, and works from those principles, and fly to the grace and merits," the glory of the Lord Jesus Christ." Now when the heart is turned to Christ, then the veil of Moses is taken off; wherefore then the soul with open face "be- holding, as in a glass, the glory of the Lord, is changed from glory to glory, even as by the Spirit of the Lord," 2 Cor. iii. 14, 18. OBJECT.-But it seems a paradox to many that a man should live to the law, that is, devote him- self to the works of the ten commandments, the most perfect rule of life, and yet not be counted one changed or new. ANSW.-Though it seemeth an untruth, yet it is most true that by the works of the law no heart is made new, no man made new. A man from principles of nature and reason (which principles are of himself, and as old) may give up himself to the goodness of the law, yet these principles are so far off from being new, that they are as old as Adam in paradise, and come into the world with all the children of men; to which principles the law, or the first principles of morals, so equally suit, that, as you have said, (p. 8,) "they are self-evident, than which there is nothing man- kind doth more naturally assent unto," p. 11. Now nature is no new principle, but an old, even our own and of ourselves. The law is no new principle, but old, and one with ourselves, (as also you have well called it,) first written in men's hearts, and origin- ally dictates of human nature. Let a man then be as devout as is possible for the law, and the holiness of the law, yet if the principles from which he acts be but the habit of soul, the purity (as he feigns) of his own nature, principles of natural reason, or the dictates of human nature, all this is nothing else but the old gentleman in his holiday clothes; the old heart, the old spirit, the spirit of the man, not the Spirit of Christ, is here. And hence the apostle, when he would shew us a man alive, or made a new man indeed, as he talketh of the Holy Ghost and faith, so he tells us such are dead to the law; to the law as a law of works, to the law as to principles of nature. "Wherefore, my brethren, you are also become dead to the law (the moral law and the ceremo- nial law) by the body of Christ, that you should be married to another, (another than the law,) even to him who is raised from the dead, that we should bring forth fruit unto God," Rom. vii. 4. Ye are become dead to the law. Dead to the law! Why? That you should be married to an- "That you other. Married to another! Why? should bring forth fruit unto God." But doth not a man bring forth fruit unto God that walketh orderly according to the ten commandments? No; if he do it before faith in the spirit of a man, by the dictates of human nature, respecting the law as that by the obeying of which he must ob- tain acceptance with God. This is bringing forth fruit unto himself; for all that he doth he doth it as a man, as a creature, from principles natural, and of himself, his own, and for none other than himself; and therefore he serveth in an old spirit, the oldness of the letter, and for himself. But now (that is, ye being dead to the law, and mar- ried to Christ) that (the law) being dead by which (while in ourselves) we were held, now we are delivered from that law, both as to its curse and impositions, as it stands a law of works in the heart of the world; we serve in newness of the spirit, and not in the oldness of the letter, ver. 6. A man must first, then, be dead to your prin- ciples, both of nature and the law, if he will serve in a new spirit, if he would bring forth fruit unto God. Wherefore your description of the prin- ciple of holiness in man, and also the principles by which this holiness is put forth by him into righteous acts, they are such as are altogether void of the true essentials of inward gospel holi- ness and righteousness. But there is one thing more in this description, or rather effect thereof, which I shall also inquire into, and that is, saying, "As it was the errand of Christ to effect our deliverance out of that sinful state we had brought ourselves into, so to put us again into possession of that holiness which we had lost," p. 12. The proof of this position is now your next business; that is, if I understand your learning, the remaining part of your book, which consisteth of well nigh 300 pages, is spent for proof thereof, which I doubt not but effectu- ally to confute with less than 300 lines. Only first, by the way, I would have my reader to take notice that in this last clause, (to put us again into possession of that holiness which we had lost) is the sum of all this large description of DOCTRINAL DISCOURSES. 347 his holiness in the foregoing pages; that is, the holiness and righteousness that Mr. Fowler hath been describing; and adds, that Christ's whole business when he came into the world was, as to effect our deliverance from sin, so to put us again in possession of that holiness which we had lost. The holiness, therefore, that here he contendeth for is that, and only that, which was in Adam be- fore the fall, which he lost by transgression, and we by transgressing in him. A little therefore to inquire into this, if perhaps his reader and mine may come to a right understanding of things. First, then, Adam before the fall, even in his best and most sinless state, was but a pure natu- ral man, consisting of body and soul; these, to use your own terms, were his pure essentials; in this man's heart God also did write the law; that is, as you term them, the first principles of morals, p. 11. This then was the state of Adam, he was a pure natural man, made by God sinless; all the faculties of his soul and members of his body were clean, p. 8. "God made man up- right," Eccles. vii. But he made him not then a spiritual man ; "the first Adam was made a liv- ing soul, howbeit that was not first which was spiritual, but that which was natural, and after- wards that which is spiritual. The first man is of the earth, earthy," 1 Cor. xv. A living soul he was; yet but a natural man, even in his first and best estate; but earthly, when compared to Christ, or with them that believe in Christ. So, then, the holiness of Adam in his last estate, even that which he lost, and we in him, it was none other than that which was natural, even the sinless state of a natural man. This holiness, then, was not of the nature of that which hath for its root the Holy Ghost; for of that we read not at all in him, he only was endued with a living soul; his holiness, then, could not be gos- Fifthly, The holiness that was in Adam was pel, nor that which is a branch of the second neither given him through the promise, neither covenant; his acts of righteousness were not by encouraged by the promise. Adam had no pro- the operations of the Spirit of grace, but the dic-mise to possess him with a principle of holiness; tates of the law in his own natural heart. But it came to him by creation; neither had he any the apostle, when he treateth of the Christian in- promise to strengthen or encourage him in holi- herent holiness, first excluding that in Adam as ness. All he had were instructions concerning earthly, he tells us, it is such as is in Christ: "As "As his duty, and death threatened if he did it not. is the earthly, such are they that are earthly; and But Christ came not to give us possession of a as is the heavenly, such are they that are holiness or righteousness that came to us by our heavenly." Let, then, those that are the sons of creation without a promise, and that hath no Adam, in the state of nature as he, though not promise to encourage us to continue therein, but so pure and spotless as he, be reckoned to bear of a holiness that comes to us by the best of pro.. his image and similitude; but let them that are mises, and that we are encouraged to by the best the children of Christ, though not so pure as he, of promises, (Gen. ii. 15—17;) therefore it was bear the image and similitude of Christ; for not his great errand, when he came from heaven they are conformable to the image of the Son of to earth, to put us in possession of that promise- God," Rom. viii. 29. The holiness, therefore, less holiness that Adam had before, and that was that was in Adam, being but that which was lost in him by, the fall. natural, earthly, and not of the Holy Ghost, can- not be that which Christ came into the world to give us possession of. Fourthly, The holiness that was in Adam be- fore, and that we lost in him by, the fall, was such as might stand with perfect ignorance of the mediation of Jesus Christ; for Christ was not made known to Adam as a Saviour before that Adam was a sinner, neither needed he at all to know him to be Mediator before he knew he had offended, Gen. iii. But Christ did not come into the world to establish us in, or give us possession of, such holiness as might stand with perfect ignorance of his Mediatorship. No; the holiness that we believers have, and the righteous acts that we fulfil, they come to us and are done by us through the knowledge of the Lord Jesus, and of his being the Messias pro- mised, Eph. xxiv. 21, 22; 2 Pet. i. 3. 6. Lastly, In a word, the holiness that Adam had before, and that we lost in him by, the fall, it was a natural, shadowish, old-covenant, promise- less holiness, such as stood and might be walked in while he stood perfectly ignorant of the Me- diator Christ; wherefore it is rather the design of your Apollo the devil, whom in p. 101 you bring forth to applaud your righteousness, I say, it is rather his design than Christ's to put men upon an endeavour after a possession of that; for that which is truly evangelical is the spiritual, substantial, new-covenant, promised Secondly, Adam, in his best and most sinless state, was but a type or figure; "the figure of him that was to come," Rom. v. 14. A type in what? A type or figure, doubtless, in his sinless and holy estate, a type and figure of the holiness of Christ. But if Christ should come from hea- ven to put us in possession of this sinless holiness that was in Adam, or that we lost in him, to what more would his work amount than to put us into A V SARA Sk Sp the possession of a natural, figurative, shadowish righteousness or holiness. But this he never intended; therefore it is not the possessing of his people with that holiness that was the great errand Christ came into the world upon. Thirdly, The holiness and righteousness that was in, and that we lost by Adam, before the fall, was such as stood in, and was to be ma- naged by, his natural perfect compliance with a covenant of works. For, Do not this sin, and die, were the terms that were from God to Adam. But Christ at his coming brings in another, a better, a blessed covenant of grace, and likewise possesseth his children with the holiness and privileges of that covenant; not with Adam's heart nor Adam's mind, but a new heart, a new spirit, a new principle to act by and walk in a new covenant. Therefore the holiness that was in Adam before, or that we lost in him by, the fall, could not be the holiness that Christ at his coming made it his great or only business to put us in possession of. 343 DOCTRINAL DISCOURSES. holiness; that which cometh to us by, and standeth in, the Spirit, faith, and knowledge of the Son of God, not that which we lost in Adam. Where- fore the song which there you learnt of the devil is true, in the sense he made it, and in the sense for which you bring it; which is, to beget in men the highest esteem of their own human nature, and to set up this natural, shadowish, promiseless, ignorant holiness in opposition to that which is truly Christ's. "To dwell in heaven doth not more please him, than Within the souls of pious mortal men." This is the song: but you find it not in Mat- thew, Mark, Luke, or John, but among the hea- thens, who were his disciples, and who were wont to inquire at his mouth, and learn of him. Thus have I razed the foundation of your book, even by overthrowing the holiness and righteous- ness which by you is set up as that which is the only true gospel and evangelical. Wherefore it remaineth that the rest of your book-viz., what- ever therein is brought and urged for the proof of this your description of holiness, &c., it is but the abuse of Christ, of scripture, and reason; it is but a wresting and corrupting the word of God, both to your own destruction, and them that believe you. But to pass this, and to come to some other passages in your book; and first to that in p. 5, where you say, "The holiness which is the design of the reli- gion of Christ Jesus is not such as is subjected to anything without us, or is made ours by a mere external or outward application," &c. ANSW. 1. These words secretly smite at the justification that comes by the imputation of that most glorious righteousness that alone resideth in the person of the Lord Jesus, and that is made ours by an act of eternal grace, we resting upon it by the faith of Jesus. 2. But if the holiness of which you speak be not subjected to anything without us, then it is not of all that fulness which it pleased the Father should dwell in Christ; for the holiness and righteousness, even the inward holiness that is in saints, it is none other than that which dwelleth in the person of the Son of God in heaven; neither doth any man partake of, or enjoy, the least measure thereof but as he is united by faith to this Son of God; "the thing is true in him. and in us; in him as the head, and without mea- sure," (1 John, ii. 8,) and is originally seated in him, not in us. "Of his fulness have we all (saints) received, and grace for grace," John, i. 16. Wherefore the holiness that hath its original from us, from the purity of the human nature, (which is the thing you aim at,) and that ori- ginally, as you term it, is the dictates thereof, is the religion of the Socinians, quakers, &c., and not the religion of Jesus Christ. And now I will come to your indifferent things -viz., those which you call positive precepts; things, say you, of an indifferent nature, and absolutely considered, are neither good nor evil, but are capable of becoming so only by reason of certain circumstances. Of these positive indif- ferent precepts you say you know but three in the gospel, but three that are purely so-viz., La M that of coming to God by Christ, the institutions of baptism and the Lord's supper. This we have in pages 7 and 9. ANSW. 1. These words, as I hinted before, are highly derogatory to the Lord, the King of glory, and trample as much upon the blood of the Son of God as words can likely do. For, first, If coming to God by Christ be in itself but an indifferent thing, then, as I also hinted before, it is not of the substance of Chris- tianity, but a man may be truly a Christian without it; may be saved, and go to heaven with- out it; this is, in truth, the consequence of your words; for things purely of an indifferent nature do not in themselves either make or mar the righteousness that justifieth us from the curse before God. Wherefore, by your argument, if a man remain ignorant of that positive precept of coming to God by Christ, he remaineth ignorant but of an indifferent thing, a thing that in itself is neither good nor evil, and therefore not essentially material to his faith or justifying righteousness. 2. An indifferent thing in itself is next to no- thing, neither good nor evil, then but a thing betwixt them both. Then is the blood of the Lord Jesus in itself of no value at all, nor faith in him of itself any more than a thing of nought; their virtue and goodness only depend upon certain circum- stances that make them so. For the indifferency of the thing lieth not simply in coming to God, but in coming to him by Christ; coming other- wise to God, even in this man's eyes, being the all in all; but in this coming, in coming to him by Christ, there lieth the indifferency. I marvel what injury the Lord Jesus hath done this man that he should have such indifferent thoughts of coming to God by him! But hath he no better thoughts of his own good deeds, which are by the law? Yes, doubtless; for those, saith he, are of an indispensable and eternal obligation, which were first written in men's hearts, and originally dictates of human nature, p. 8. Mark, not a dictate of human_na- ture, or necessary conclusion or deduction from it, is of an indifferent, but of an indispensable, not of a transient, but of an eternal obligation. It is only going to God by Christ, and two other things that he findeth in the gospel, that of them- selves are of an indifferent nature. But how indifferent? even as indifferent in themselves as the blood of a silly sheep, or the his very words. ashes of an heifer; for these are Such (that is, such ordinances as in themselves are of an indifferent nature) were all the injunctions and prohibitions of the ceremonial law, and some few such we have under the gospel, p. 7. Then, in page 9 he tells you what these positive pre- cepts under the gospel, or things indifferent, are, that of going to God by Christ is one, and the other two are, institutions of baptism and the Such therefore as were the cere- Lord's supper. monies of the law, such, even such, saith he, is that of going to God by Christ, &c. Wherefore, he that shall lay no more stress upon the Lord Jesus to come to God by than this man doth, would lay as much, were the old cere- monies in force, upon a silly sheep as upon the Christ of God; for these are all alike positive DOCTRINAL DISCOURSES. 349 precepts, such as were the ceremonies of the law, things in themselves neither good nor evil, but, absolutely considered, of an indifferent nature. So that to come to God by Christ is reckoned of itself by him a thing of a very indifferent na- ture, and therefore this man cannot do it but with a very indifferent heart; his great and most sub- stantial coming to God must needs be by some other way, John, x. 1. But why should this thief love thus to clamber, and seek to go to God by other means, such which he reckoneth of a more indispensable nature and eternal, seeing Christ only (as indifferent as he is) is the only way to the Father. "I am the way," saith he, "the truth, and the life; no man cometh to the Father but by me." If he be the only way, then there is none other; if he be thus the truth, then is all other the lie; and if he be here the life, then is all other the death, let him call them indispens- able and eternal never so often. | So, then, how far off this man's doctrine is of sinning against the Holy Ghost let him that is wise consider it; for if coming to God by Christ be in itself but a thing indifferent, and only made a duty upon the account of certain circumstances, then to come to God by Christ is a duty incum- bent upon us only by reason of certain circum- stances, not that the thing in itself is good, or that the nature of sin and the justice of God lay a necessity on us so to do. But what be these certain circumstances? For it is because of these (if you will believe him) that God the Father, yea, the whole Trinity, did consult in eternity, and consent that Christ should be the way to life. Now, I say, it is partly because by him was the greatest safety, he being naturally the justice, wisdom, and power of God; and partly, because it would (we having sinned) be utterly impossible we should come to God by other means and live. He that will call these circumstances-that is, things over and above besides the substantials of the gospel, will but discover his unbelief and ignorance, &c. As for your saying that Calvin, Peter Martyr, Musculus, Zanchy, and others, did not question but that God could have pardoned sin without any other satisfaction than the repentance of the sinner, (p. 84,) it matters nothing to me; I have neither made my creed out of them, nor other than the Holy Scriptures of God. But if Christ was from before all worlds or- dained to be the Saviour, then was he from all eternity so appointed and prepared to be. And if God be, as you say, infinitely, (p. 136,) and I will add, eternally just, how can he pardon with- out he be presented with that satisfaction for sin that to all points of the highest perfection doth answer the demands of this infinite and eternal justice? unless you will say that the repentance of a sinner is sufficient to answer whatever could be justly demanded as a satisfaction thereto, which if you should, you would in consequence say that man is, or may be, in himself just-that is, equal with God; or that the sin of man was not a transgression of the law that was given, and a procurer of the punishment that is threat- ened by that eternal God that gave it. But let me give you a caution-take heed that you belie not these men. Christ cries, “If it be possible, let this cup pass from me." If what be possible? why, that sinners should be saved without his blood, Matt. xxvi. 39; Hebrews, ix. 22; Luke, xxiv. 26; Acts, xvii. 3. Ought not Christ to have suffered? Christ must needs have suffered, not because of some certain circumstances, but because the eternal justice of God could not con- sent to the salvation of the sinner without a satis- faction for the sin committed. Of which more in the next, if you shall think good to reply. Now, that my reader may see I have not abused you in this reply to your sayings, I will repeat your words at large, and leave them upon you to answer it. You say. "Actions may become duties or sins two ways-first, as they are compliances with, or transgressions of, divine positive precepts: these are the declarations of the arbitrary will of God, whereby he restraineth our liberty, for great and wise reasons, in things that are of an indifferent nature, and absolutely considered, are neither good nor evil, and so makes things not good in them- selves, (and are capable of becoming so only by reason of certain circumstances,) duties; and things not evil in themselves, sins. Such were all the injunctions and prohibitions of the cere- monial law, and some few such we have under the gospel," p. 7. Then, p. 9, Then, p. 9, you tell us, "That the reason of the positive laws (that is, concern- ing things in themselves indifferent) in the gos- pel is declared, of which," say you, "I know but three that are purely so-viz., that of coming to God by Christ, the institution of baptism, and the Lord's supper. ,, Here, now, let the reader note, that the posi- tive precepts, declarations of the arbitrary will of God in things of au indifferent nature, being such as, absolutely considered, are neither good nor evil, some few such, say you, we have under the gospel-namely, that of coming to God by Christ, &c. I am the more punctual in this thing, because you have confounded your weak reader with a crooked parenthesis in the midst of the paragraph, and also by deferring to spit your in tended venom at Christ till again you had puzzled him with your mathematics and metaphysics, &c., putting in another page betwixt the beginning and the end of your blasphemy. Indeed, in the seventh chapter of your book, you make a great noise of the effects and con- sequences of the death of Christ, as that it was a sacrifice for sin, an expiatory and propitiatory sacrifice, p. 83. Yet he that well shall weigh you, and compare you with yourself, shall find that words and sense with you are two things, and also that you have learned of your brethren of old to dissemble with words, that thereby your own heart-errors and the snake that lieth in your bosom may yet there abide the more undisco- vered. For in the conclusion of that very chapter, even in and by a word or two, you take away that glory that of right belongeth to the death and blood of Christ, and lay it upon other things; for you say, "The scriptures that frequently affirm that the end of Christ's death was the forgiveness of our sins and the reconciling of us to the Father, we are not so to understand as if the blessings were absolutely thereby procured for us (p. 91) 350 DOCTRINAL DISCOURSES. any otherwise than upon the account of our effectual believing." I answer, By the death of Christ was the forgiveness of sins effectually obtained for all that shall be saved, and they even while yet enemies by that were reconciled unto God. So that, as to for- giveness from God, it is purely upon the account of grace in Christ: "We are justified by his blood, we are reconciled to God by the death of his Son," Rom. v.; Col. i. 20; Ecclus. iv. 32. Yea, peace is made by the blood of his cross, and God for Christ's sake hath forgiven us. So, then, our effectual believing is not a procuring cause. in the sight of God, or a condition of ours fore- seen by God, and the motive that prevaileth with him to forgive us our manifold transgressions; believing being rather that which makes appli- cation of that forgiveness, and that possesseth the Son with that peace that already is made for us with God by the blood of his Son Christ Jesus; "being justified by faith, we have peace with God, through our Lord Jesus Christ," Rom. v. 1. The peace and comfort of it cometh not to the soul but by believing. Yet the work is finished, pardon procured, justice being satisfied already, or before, by the precious blood of Christ. Observe, I am commanded to believe; but what should I believe? or what should be the object of my faith in the matter of my justifica- tion with God? Why, I am to believe in Christ, I am to have faith in bis blood. But what is it to believe in Christ? and what to have faith in his blood? Verily, to believe that while we were yet sinners Christ died for us, that even then, when we were enemies, we were reconciled to God by the death of his Son; to believe that there is a righteousness already for us completed. I had as good give you the apostle's argument and conclusion in his own language-" But God commended his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him," Rom. v. 6—9. And note that this word "now" respects the same time with "yet" that went before. "For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life," or in- tercession, 1 Tim. i. 15; Ephes. i. 12, 13; John, i. 12. "But," say you, "the actual removing of our guilt is not the necessary and immediate result of his death,” p. 91. ANSW.-Yea, but it is from before the face of God, and from the judgment and curse of the law; for before God the guilt is taken away by the death and blood of his Son, immediately for all them that shall be saved, else how can it be said we are justified by his blood, he hath made peace by his blood; "he loved us, and washed us from our sins in his own blood," (Rev. i. 5 ;) and that we are reconciled to God by the death of his Son, which can by no means be if, not- withstanding his death and blood, sin in the guilt, and consequently the curse that is due thereto, should yet remain in the sight of God. But what saith the apostle? what saith the apostle?" God was in Christ, re- conciling the world to himself, not imputing their trespasses unto them," 2 Cor. v. Those that are but reconciling, are not yet reconciled; I mean, as Paul, not yet come aright over in their own souls by faith; yet to these he imputeth not their trespasses. Wherefore? Because they have none, or because he forgiveth them as they believe and work; neither of both; but because he hath first made his Son to be sin for them, and laid all the guilt and curse of their sin upon him, that they might be made the righteousness of God in him. Therefore, even because by him their sin and curse is taken off from before the law of God; therefore God, for the sake of Christ, seeketh for and beseecheth the sinner to be reconciled-that is, to believe in and embrace his Majesty. (C Believing, then, as to the business of my deli- verance from the curse before God, is an accept- ing of, a trusting to, or a receiving the benefit that Christ hath already obtained for me, by which act of faith I see my interest in that peace that is made before with God by the blood of his cross; for if peace be made already by his blood, then is the curse taken away from his sight; if | the curse be taken away from his sight, then there is no sin with the curse of it to be charged from God by the law; for so long as sin is charged by the law with the curse thereto belonging, the curse, and so the wrath of God, remaineth. But," say you, Christ died to put us into a capacity of pardon," p. 91. ANSW.-True; but that is not all; he died to put us into the personal possession of pardon; yea, to put us into a personal possession of it, and that before we know it. "C << | No," say you, "the actual removing of guilt is not the necessary and immediate result of his death, but suspended until such time as the fore- mentioned conditions, by the help of his grace, are performed by us. "> ANSW. 1. Then may a man have the grace of God within him, yea, the grace and mercy of the new covenant-viz., faith and the like- that yet remaineth under the curse of the law, and so hath yet his sins untaken away from be- fore the face of God; for where the curse is only suspended, it may stand there, notwithstanding, in force against the soul. Now, let the soul stand accursed, and his duties must stand ac- cursed; for, first the person, and then the offering, must be accepted of God. God accepted not the works of Cain, because he had not accepted his person, (Gen. iv. ;) but having first accepted Abel's person, he therefore did accept his offer- ing, Heb. xi. And here it is said that Abel of- fered by faith; he believed that his person was accepted of God for the sake of the promised Messias, and therefore believed also that his offer- ing should be accepted. 2. Faith, as it respecteth justification in the sight of God, must know nothing to rest upon but the mercy of God, through Christ's blood; but if the curse be not taken away, mercy also hangeth in suspense; yea, lieth as drowned and This doctrine, hid in the bottom of the sea. then, of yours overthroweth faith, and rusheth the soul into the works of the law, the moral law, and so quite involveth it in the fear of the wrath of God, maketh the soul forget Christ, taketh from it the object of faith, and if a miracle DOCTRINAL DISCOURSES. 351 of mercy prevent not, the soul must die in ever- lasting desperation. "But," say you, "it is suspended till such time as the fore-mentioned conditions, by the help of his grace, be performed by us," p. 92. ANSW. Had you said, the manifestation of it is kept from us, it might, with some allowance, have been admitted; but yet the revelation of it in the word, which in some sense may be called a manifestation thereof, is first discovered to us by the word; yea, is seen by us, and also believed, as a truth recorded, before the enjoyment thereof be with comfort in our own souls, 1 John, v. 11. But you proceed and say, "Therefore was the death of Christ designed to procure our justifica- tion from all sins past, that we might by this means be provoked to become new creatures." ANSW. That the death of Christ is a mighty argument to persuade with the believer to devote himself to God in Christ in all things, as be- cometh one that hath received grace and redemp- tion by his blood, is true; but that it is in our power, as is here insinuated, to become new creatures is as untrue. The new creature is of God, yea, immediately of God, man being as incapable to make himself anew as a child to beget himself; neither is our conformity to the revealed will of God anything else, if it be right, than the fruit and effect of that. All things are already, or before, become new in the Christian man. But to return. After all the flourish you have made about the death of Christ, even as he is an expiatory and propitiatory sacrifice, in conclusion you termi- nate the business far short of what it was in- tended of God; for you almost make the effects thereof but a bare suspension of present justice and death for sin, or that which hath delivered us at present from a necessity of dying, that we might live unto God-that is, according as you have stated it “That we might from prin- ciples of humanity and reason act towards the first principles of morals, &c., till we put our- selves into a capacity of personal and actual pardon." M ANSW.-The sum of your doctrine therefore is, that Christ by his death only holds the point of the sword of justice, not that he received it into his own soul; that he suspends the curse from us, not that himself was made a curse for us; that the guilt might be remitted by our virtues, not that he was made to be our sin. But Paul and the New Testament give us account far otherwise ―viz., that Christ was made our sin, our curse, and death, that we by him (not by the principle of pure humanity, or our obedience to your first principles of morals, &c.,) should be set free from the law of sin and death, 2 Cor. v. 21; Gal. iii. 13. If any object that Christ hath designed the purifying our hearts and natures, I answer, But he hath not designed to promote or to perfect that righteousness that is founded on, and floweth from, the purity of our human na- ture; for then he must design the setting up man's righteousness, that which is of the law; and then he must design also the setting up of that which is directly in opposition, both also to the righteousness that of God is designed to jus- | nghe người trong t tify us, and that by which we are inwardly made holy, as I have shewed before. You have therefore, Sir, in all that you have yet asserted, shewed no other wisdom than a hea- then, or of one that is short, even of a novice in the gospel. In the next place, I might trace you chapter by chapter, and at large refute, not only the whole design of your book by a particular repli- cation to them, but also sundry and damnable errors that, like venom, drop from your pen. But as before I told you in general, so here I tell you again, that neither the Scriptures of God, the promise or threatenings, the life or death, resurrection, ascension, or coming again of Christ to judgment, have the least syllable or tendency in them to set up your heathenish and pagan holi- ness ness or righteousness; wherefore your whole discourse is but a mere abuse of and corrupting the Holy Scriptures for the fastening, if it must have been, your errors upon the godly. I con- clude then, upon the whole, that the gospel hath cast out man's righteousness to the dogs, and conclude that there is no such thing as a purity of human nature as a principle in us, thereby to work righteousness withal. Further, it never thought of returning us again to the holiness we lost in Adam, or to make our perfection to con- sist in the possession of so natural and igncrant a principle as that is, in all the things of the holy gospel, but hath declared another and far better way, which you can by no means under- stand by all the dictates of your humanity. I will, therefore content myself at present with gathering up some few errors out of those adun- dance which are in your book, and so leave you to God, who can either pardon these grievous errors, or damn you for your pride and blas- phemies. You pretend in the beginning of your second chapter to prove your assertion-viz., “That the great errand that Christ came upon was to put us again into possession of that holiness which we had lost." For proof whereof you bring John the Baptist's doctrine, and the angel's saying to Zacharias, and the prophet Malachi, (Matthew, iii. 12; Luke, i. 16, 17; Mal. iii. 1-3,) in which texts there is as much for your purpose, and no more, than there is in a perfect blank, for which of them speak a word of the righteousness or holi- ness which we have lost? or where is it said, either by these mentioned or by the whole scrip- ture, that we are to be restored to, and put again into possession of, that holiness? These are but the dictates of your human nature. John's ministry was, "to make ready a people prepared for the Lord Jesus," not to possess them with themselves and their own (but now lost) holiness. And so the angel told his father, say- ing, "Many of the children of Israel shall he turn to the Lord their God," not to Adam's in- nocency, or to the holiness that we lost by him. Neither did the prophet Malachi prophesy that Christ at his coming should put men again in possession of the holiness we had lost. And I say again, as you here fall short of your pur- pose, so I challenge you to produce but one piece of a text that in the least looketh to such a thing. The whole tenour of the scripture that 352 DOCTRINAL DISCOURSES. kind of purging is here meant, seeing thousands, and thousands of thousands of the persons in- tended by this act of purging were not then in un-being, nor their personal sins in act? And note, he saith he purged them before he sat down at the right hand of God. Purging, then, in this place, cannot first and primarily respect the purging of the conscience, but the taking, the complete taking of the guilt, and so the curse, from before the face of God, according to other scriptures: "He hath made him to be sin, and accursed of God for us." Now he being made the sin which we committed, and the curse which we deserved, there is no more sin nor curse, I mean, to be charged by the law, to damn them that shall believe; not that their believing takes away the curse, but puts the soul upon trusting to him that before purged this guilt and curse; I say, before he sat down on the right hand of God, not to suspend, as you would have it, but to take away the sin of the world. "The Lord hath laid upon him the iniquities of us all: and he bare them in his own body on the tree. Nor yet that he should often offer himself; for then must he often have suffered since the foundation of the world: but now (and that at once) in the end of the world hath he appeared to put away sin by the sacrifice of himself," Isa. liii.; 1 Pet. ii. 24; Heb. ix. 24-26. Mark, he did put it away by the sacrifice of his body and soul when he died on the cross; but he could not then put away the inward filth of those that then remained unconverted, or those that as yet wanted being in the world. The putting away of sin, therefore, that the Holy Ghost here intendeth is, such a putting of it away as respecteth the guilt, curse, and condemnation thereof, as it stood by the ac- cusations of the law against all flesh before the face of God, which guilt, curse, and condemna- tion Christ himself was made in that day when he died the death for us. And this is the first and principal intendment of the angel in that blessed saying to godly Joseph concerning Christ 2. But what salvation? Why, salvation, say you, first from the filth; for that is the primary and first sense; justification from the guilt being the never-failing consequence of this. But how, then, must Jesus Christ first save us from the filth? You add, in p. 16, that he shall bring in, instead of the ceremonial observations, a far more noble-viz., an inward, substantial righteousness; and by abrogating that—namely, of the cere- monies - he shall establish only this inward righteousness. This is that holiness or righte- ousness you tell us of in the end of the chapter going before, that you acknowledge we had lost; so that the sum of all that you have said is, that the way that Christ will take to save his people from their sins is, first, to restore unto them, and give them possession of, the righteousness that they had lost in Adam; and having established this in them, he would acquit them also of guilt. But that this is a shameless error and blasphemy is apparent from what hath already been asserted of the nature of the holiness or righteousness that we have lost-viz., that it was only natural of the old covenant, typical, and such as might | stand with perfect ignorance of the mediation of Jesus Christ; and now I add, that for Christ to come to establish this righteousness is alone as if he should be sent from heaven to overthrow and abrogate the eternal purpose of grace, which the Father had purposed should be manifested to the world by Christ; for Christ came not to re- store, or to give us possession of, that which was once our own holiness, but to make us partakers of that which is in him, that we might be made partakers of his holiness. Neither (were it granted that you speak the truth) is it possible for a man to be filled with iuward, gospel holiness and righteousness that yet abideth, as before the face of God, under the curse of the law, or the guilt of his own transgressions, Heb. xii. The guilt must therefore first be taken off, and we set free by faith in that blood that did it, before we can act upon pure Christian principles. Pray tell me the meaning of this one text, which, speak- ing of Christ, saith," Who when he had by him- self purged our sins, sat down on the right hand of the Majesty on high," Heb. i. 13. I say, by this text whether is here intended the sins of all that shall be saved? If so, what a | He shall save his people from their sins; from the guilt and curse due to them first, and after- wards from the filth thereof. This is yet mani- fest further, because the heart is purified by faith and hope, Acts, ix. 15; 1 John, iii. 3, 4. Now it is not the nature of faith, I mean, of jus- tifying faith, to have anything for an object, from which fetcheth peace with God and holi- ness, before or besides the Christ of God himself, for he is the way to the Father, and no man can come to the Father but by him. Come-that is, so as to find acceptance and peace with him; the reason is, because without his blood guilt re- mains, Heb. ix. 22. He hath made peace by the blood of his cross; so, then, faith in the first place seeketh peace. But why peace first? be- cause till peace is fetched into the soul by faith's laying hold on the blood of Christ, sin remains in the guilt and curse, though not in the sight of God, yet upon the conscience, through the power of unbelief. He that believeth not, stands yet condemned, John, iii. 18, 19. Now, so long as guilt and the curse in power remain, there is not purity, but unbelief; not joy, but doubting; not peace, but peevishness; not content, but murmuring and anger against the Lord himself. Tell me, speaks of the errand of Christ Jesus tells us an- other lesson-to wit, that he himself came to save us, and that by his own righteousness; not that in Adam, or which we have lost in him, less you can say and prove that we had once, even before we were converted, the holiness of Christ within us, or the righteousness of Christ upon us. "C But you yet go on, and tell us, "That this was also the prophecy of the angel to Joseph (p. 14) in these words, He (Jesus) shall save his people from their sins." Not," say you, "from the punishment of them, although that be a true sense too; but not the primary, but secondary, and implied only, and the consequence of the former salvation," p. 15. ANSW. Thus Peun, the quaker, and you run in this in one and the selfsame spirit, he affirm- ing that sanctification is antecedent to justifica- tion, but not the consequence thereof. ▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬▬ ܝ. { DOCTRINAL DISCOURSES. 353 + "The law worketh wrath," (Rom. iv. ;) where- fore as yet there can be no purity of heart, be- cause that faith yet wants its object: but having once found peace with God by believing what the blood of Christ hath done, joy followeth, so doth peace, quietness, content, and love, which is also the fulfilling of the law; yet not from such dungish principles as yours, for so the apostle calls them, (Phil. iii.,) but from the Holy Ghost itself, which God, by faith, hath granted to be received by them that believe in the blood of his Jesus. But you add, that Christ giveth first repentance, and then forgiveness of sins, p. 17. ANSW. 1. This makes nothing for the holiness which we lost in Adam; for the proof of which you bring that text, Acts, v. 31. 2. But for Christ to take away guilt, and the curse from before the face of God is one thing, and to make that discovery is another. 3. Again; Christ doth not give forgiveness for the sake of that repentance which hath its rise originally from the dictates of our own nature, which is the thing you are to prove; for that re- pentance is called the sorrow of this world, and must be again repented of; but the repentance mentioned in the text is that which comes from Christ. But, 4. It cannot be for the sake of gospel repent- ance that the forgiveness of sins is manifested, because both are his peculiar gift. 5. Therefore, both faith, and repentance, and forgiveness of sins are given by Christ, and come to us for the sake of that blessed offering of his body once for all; for after he arose from the dead, having led captivity captive, and taken the curse from before the face of God, therefore his Father gave him gifts for men, even all the things that are necessary and effectual for our conver- sion and preservation in this world, &c., Ephes. iv. 6-8. This text therefore, with all the rest you bring, falleth short of the least show of proof" that the great errand for which Christ came into the world was to put us in possession of the holiness that we had lost." Your third chapter is as empty of the proof of your design as that through which we have passed, there being not one scripture therein cited that giveth the least intimation that ever it entered into the heart of Christ to put us again into pos- session of that holiness which we had before we were converted; for such was that we lost in Adam. You tell us the sum of all is, "that we are commanded to add to our faith virtue," &c., p. 35. I suppose you intend a gospel faith, which if you can prove Adam had before the fall, and that we lost this faith in him, and also that this gospel faith is none other but that which originally ariseth from, or is the dictates of, human nature, I will confess you have scripture and knowledge beyond me. In the meantime, you must suffer me to tell you you are as far in this from the mind of the Holy Ghost as if you had yet never in all your days heard whether there be a Holy Ghost or no. which faith layeth hold of the forgiveness of sins alone for the sake of Christ; therefore he is a great way off of laying the purity of the human nature, the law, as written in the heart of natural man, as the principle of holiness, from whence are produced good works in the soul of the godly. In your fourth chapter also, (p. 28,) even in the beginning thereof, even with one text, you have overthrown your whole book. This chapter is to prove that the only design of the promises and threatenings of the gospel is to promote and put us again in possession of the holiness we had lost, (for that the reader must still remember is the only design of your book, p. 12,) whereas the first text you speak of, 2 Pet. i., maketh mention of the Divine nature, or of the Spirit of the living God, which is also received by the precious faith of Christ, and the revelation of the knowledge of him; this blessed Spirit, and therefore not the dictates of human nature, is the principle that is laid in the godly. But Adam's holiness had neither the knowledge, or faith, or Spirit of the Lord Jesus as its founda- tion or principle; yea, nature was his foundation, even his own nature was the original, from whence his righteousness and good works arose. The next scriptures also (viz., 2 Cor. vii. 1; Rom. xii. 1) overthrow you, for they urge the promises as motives to stir us up to holiness. But Adam had neither the Spirit of Jesus or faith in him as a principle, nor any promises to him as motives; wherefore this was not that to which, or which we Christians are exhorted to seek the possession of, but that which is operated by that Spirit which we receive by the faith of Jesus, and that which is encouraged by those promises that God hath since given to them that have closed by faith with Jesus. "Add to your faith." The apostle here lays a gospel principle-viz., faith in the Son of God; The rest also, (in p. 29,) not one of them doth promise us the possession of the holiness we have lost, or any mercy to them that have it. You add, “And whereas the promises of par- don and of eternal life are frequently made to believing, there is nothing more evidently de- clared than that this faith is such as purifieth the heart and is productive of good works," p. 30. ANSW.-If the promise be made at all to be- lieving, it is not made to us upon the account of the holiness we had lost; for I tell you yet again, that holiness is not of faith, neither was faith the effect thereof. But, 2. The promises of pardon, though they may be made to such a faith as is fruitful in good works, yet not to it as it is fruitful in doing, but in receiving good. Sir, the quality of justifying faith is this" Not to work, but to believe," as to the business of pardon of sin; and that not only because of the sufficiency that this faith sees in Christ to justify, but also for that it knows those whom God thus pardoneth he justi- fieth as ungodly. "Now to him that worketh not, but believeth,"-mark, here faith and works are opposed--" Now to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness," Rom. iv. You add further, "That the promises may be reduced to these three heads-that of the Holy Spirit, of remission of sins, and eternal happiness in the enjoyment of God." 2 354 DOCTRINAL DISCOURSES. ANSW.-If you can prove that any of these promises were made to the holiness that we had lost, or that by these promises we are to be pos- sessed with that holiness again, I will even now lay down the bucklers. For albeit the time will come when the saints shall be absolutely and per- fectly sinless, yet then shall they be also spi- ritual, immortal, and incorruptible, which you cannot prove Adam was in the best of his holi- ness, even that which we lost in him. The threatenings you speak of (p. 35) are every one made against sin, but not one of them to drive us into a possession of that holiness that we had lost; nay, contrariwise, he that looks to or seeks after that, is as sure to be damned and go to hell as he that transgresseth the law; be- cause that is not the righteousness of God, the righteousness of Christ, the righteousness of faith, nor that to which the promise is made. And this was manifested to the world betimes, even in that day when God drove the man and his wife out of Eden, and placed cherubims and a flaming sword in the way by which they came out, to the end that by going back by that way they might rather be killed and die than lay hold of the "tree of life," Gen. iii. Which the apostle also respects when he calleth the way of the gospel the new and living way, even that which is made by the blood of Christ, concluding by this description of the way that is by blood, that the other is old, and the way of death, even that which is by the moral law, or the dictates of our nature, or by that fond con- ceit of the godly holiness of Adam, Heb. x. Your fifth chapter tells us that "the promot- ing of holiness was the design of our Saviour's whole life and conversation among men," p. 36. ANSW. 1. Were this granted, it reacheth no- thing at all the design for which you in your way present us with it; for 2. That which you have asserted is, that the errand about which Christ came was, as the effecting our deliverance out of that sinful state we had brought ourselves into, so to put us again in possession of that holiness which we had lost; for that, you say, is the business of your book, p. 12. Wherefore you should have told us in the head of this chapter, not so much that our Saviour designed the promoting of holiness in general by his life, but that the whole design of our Saviour's life and conversation was to put us again into possession of that holiness which we had lost, into a possession of that natural, old- covenant, figurative, ignorant holiness. But it seems you count that there is no other than that now lost, but never again to be obtained holiness, that was in Adam. 3. Further, you also falter here as to the stat- ing of the proposition; for in the beginning of your book your state it thus- That the enduing men with inward real righteousness, or true ho- liness, was the ultimate end of our Saviour's coming into the world; still meaning the holiness we lost in Adam. You should therefore in this place also have minded your reader of this your proposition, and made it manifest, if you could, that the ultimate end of our Saviour's whole life and conversation was the enduing men with this Adamitish holiness. But holiness, and that holiness, is alone with you; and to make it his end, and whole end; his business, and the whole business of his life, is but the same with you. But you must know that the whole life and conversation of our Saviour were intended for another purpose than to drive us back to, or to endue us with, such a holiness and righteousness as I have proved this to be. You have therefore, in this your discourse, put an insufferable affront upon the Son of God in making all his life and conversation to centre and terminate in the holiness we had lost. As if the Lord Jesus was sent down from heaven, and the Word of God made flesh, that by a perfect life and conversation he might shew us how holy Adam was before he fell, or what a holiness that our holiness was which we had before we were converted. Your discourse, therefore, of the life and con- versation of the Lord Jesus is none other than heathenish; for you neither treat of the principle (his Godhead) by which he did his works, neither do you in the least in one syllable aver the first, the main and prime reason of this his conversa- tion; only you treat of it so far as a mean man might have considered it. And indeed it stood not with your design to treat aright with these things; for had you mentioned the first, though but once, your Babel had tumbled about your ears; for if in the holy Jesus did dwell the Word, one of the Three in heaven, or if the Lord and Saviour Jesus Christ was truly, was truly, essentially, and naturally God, then must the principle from whence his works did proceed be better than the principle from whence proceeded the goodness in Adam, otherwise Adam must be God and man. Also you do or may know that the selfsame act may be done from several principles; and again, that it is the principle from whence the act is done, and not the bare doing of the act, that makes it better or worse accepted, or not, in the eyes either of God or men. Now, then, to shew you the main or chief design of the life and conversation of the Lord Jesus- First, It was not to shew us what an excellent holiness we once had in Adam, but that thereby God, the Eternal Majesty, according to his pro- mise, might be seen by and dwell with mortal men; for the Godhead being altogether in its own nature invisible, and yet desirous to be seen by and dwell with the children of men, therefore was the Son, who is the selfsame substance with the Father, closed with, or tabernacled in, our flesh, that in that flesh the nature and glory of the Godhead might be seen by and dwell with us: "The Word was made flesh, and dwelt among us, and we beheld his glory (what glory?) the glory as of the only begotten of the Father, full of grace and truth," John, i. 14. Again, "the life (that is, the life of God, in the works and conversation of Christ) was manifest, and we have seen it, and bear witness, and shew unto you that eternal life which was with the Father, and was manifested unto us," 1 John, i. 2, 3; Col. i. 15. And hence he is called the image of the invisible God, or he by whom the invisible God is most perfectly presented to the sons of men. Did I say before that the God of glory is desirous to be seen of us? Even so also LA VIDA DE DOCTRINAL DISCOURSES. 355 have the pure in heart a desire that it should be SO: Lord," say they, "shew us the Father, and it sufficeth us," John, xiv. And therefore the promise is for their comfort, that they shall see God," Matthew, v. But how then must they see him? Why, in the person, and by the life and works of Jesus. When Philip, under a mistake, thought of seeing God some other way than in and by this Lord Jesus Christ, what is the answer? "Have I been so long time with you," saith Christ, "and hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me or else believe me for the very works' sake," John, xiv. See here, that both the words and works of the Lord Jesus were not to shew you, and so to call you back to the holi- ness that we had lost, but to give us visions o. the perfections that are in the Father. "He hath given us the knowledge of the glory of God in the face of Jesus Christ," 2 Cor. iv. 6. And hence it is that the apostle, in that brief collection of the wonderful mystery of godliness, placeth this in the front thereof: "God was manifested in the flesh," 1 Tim. iii. 16. "Was manifested"-viz., in and by the person of Christ, when in the flesh he lived among us; manifest, I say, for this as one reason, that the pure in heart, who long after nothing more, might see him. I beseech thee, said Moses, shew me thy glory. "And will God indeed dwell with men on the earth," saith Solomon. 64 Now to fulfil the desires of them that fear him hath he shewed himself in flesh unto them, which discovery principally is made by the words and works of Christ. But, Secondly, Christ by his words and works of righteousness, in the days of his flesh, neither shewed us which was, nor called us back to the possession of, the holiness that we had lost, but did perfect, in and by himself, the law for us that we had broken. Man being involved in sin and misery, by reason of transgression committed against the law, or ministration of death, and being utterly unable to recover himself therefrom, the Son of God himself assumeth the flesh of man, and for sin condemned sin in that flesh; and that, first, by walking, through the power of his eternal Spirit, in the highest perfection to every point of the whole law in its most exact and full requirements, which was to be done, not only without commixing sin in his doing, but by one that was perfectly without the least being of it in his nature; yea, by one that now was God- man, because it was God whose law was broken and whose justice was offended; for, were it now possible to give a man possession of that holiness that he hath lost in Adam, that holiness could neither in the principle nor act deliver from the sin by him before committed. This is evident by many reasons-First, because it is not a righteousness able to answer the demands of the law for sin, that requiring not only a perfect abiding in the thing commanded, but a satisfac- 66 tion by death for the transgression committed against the law. "The wages of sin is death," Rom. vi. Wherefore he that would undertake the salvation of the world must be one who can do both these things, one that can perfectly do the demands of the law in thought, word, and deed, without the least commixture of the least sinful thought in the whole course of his life; he must be also able to give by death, even by the death that hath the curse of God in it, a complete satis- faction to the law for the breach thereof. Now this could none but Christ accomplish, none else having power to do it. I have power," said he, "to lay down my life, and I have power to take it again. And this commandment have I re- ceived of my Father." This work, then, must be done, not by another earthly Adam, but by the Lord from heaven; by one that can abolish sin, destroy the devil, kill death, and rule as Lord in heaven and earth. Now the words and works' of the Lord Jesus declared him to be such an one. He was first without sin; then he did no sin, neither could either the devil, the whole world, or the law find any deceit in his mouth; but by being under the law, and walking in the law by that Spirit which was the Lord God of the law, he not only did always the things that pleased the Father, but by that means in man's flesh he did perfectly accomplish and fulfil that law which all flesh stood condemned by. It is a foolish and a heathenish thing- nay, worse, to think that the Son of God should only, or specially, fulfil or perfect the law" and the prophets, by giving more and higher instances of moral duties than were before expressly given," p. 17. This would have been but the lading of men with heavy burdens. But know, then, whoever thou art that readest, that Christ's ex- position of the law was more to shew thee the perfection of his own obedience, than to drive thee back to the holiness thou hadst lost; for God sent him to fulfil it by doing it, and dying to the most sore sentence it could pronounce; not as he stood a single person, but common, as mediator between God and man, making up in himself the breach that was made by sin betwixt God and the world. For, Thirdly, He was to die as a lamb, as a lamb without blemish and without spot, according to the type: "Your lamb shall be without blemish, Exod. xii. 1-6. But because there was none such to be found by and among all the children of men, therefore God sent his from heaven. Hence John calls him the Lamb of God; and Peter, him that was without spot, who washed us by his blood, John, i. 29; 1 Pet. i. 18, 19. Now, wherein doth it appear that he was without spot and blemish but as he walked in the law? These words therefore, "without spot," are the sentence of the law, who searching him could find nothing in him why he should be slain, yet he died be- cause there was sin. Sin! where? Not in him, but in his people: "For the transgression of my people was he stricken," Isa. liii. He died, then, for our sins, and qualified himself so to do by coming sinless into the world, and by going sin- less through it; for had he not done both these, he must have died for himself. But being God, even in despite of all that stumble at him, he con- · Z 2 356 DOCTRINAL DISCOURSES. quered death, the devil, sin, and the curse by him- self, and then sat down at the right hand of God. Fourthly, And because he hath a second part of his priestly office to do in heaven, therefore it was thus requisite that he should thus manifest himself to be holy and harmless, undefiled, and separate from sinners on the earth, (Heb. vii. ;) as Aaron first put on the holy garments, and then went into the holiest of all. The life, therefore, and conversation of our Lord Jesus were to shew us with what a curious robe and girdle he went into the holy place, and not to shew us with what an Adamitish holiness he would possess his own. "Such an high priest became us, who is holy, harmless, and undefiled, separate from sinners, and made higher than the heavens," that he might always be accepted, both in person and offering, when he presenteth his blood to God, the atone- ment for sin. Indeed, in some things he was an example to us to follow him; but mark, it was not as he was Mediator, not as he was under the law to God, not as he died for sin, nor as he naketh reconciliation for iniquity. But in these things consist the life of our soul and the begin- ning of our happiness. He was then exemplary to us, as he carried it meekly, and patiently, and self-denyingly towards the world. But yet not so neither to any but such to whom he first of- fered justification by the means of his own right- eousness; for before he saith, "learn of me," he saith, "I will give you rest," rest from the guilt of sin and fear of everlasting burnings, Matt. xi. And so Peter first tells us, "he died for our sins;' and next, that he left us an example. But should it be granted that the whole of Christ's life and conversation among men were for our example, and for no other end at all but that we should learn to live by his example, yet it would not fol- low, but be as far from truth as the ends of the earth are asunder, that by this means he sought | to possess us with the holiness we had lost, for that he had not in himself; it is true he was born without sin, yet born God and man; he lived in the world without sin, but he lived as God-man; he walked in and up to the law, but it was as God-man. Neither did his manhood, even in those acts of goodness which, as to action, most properly respected it, do aught without, but by and in conjunction with, his Godhead; where- fore all and every whit of the righteousness and good that he did was that of God-man, the right- eousness of God. But this was not Adam's prin- ciple, nor any holiness that we had lost. "" - Your fifth chapter, therefore, consisteth of words spoken to the air. Your sixth chapter tells us, "That to make men truly virtuous and holy was the design of Christ's inimitable actions, or mighty works and miracles, and these did only tend to promote it," p. 68. He neither did nor needed so much as one small piece of a miracle to persuade men to seek for the holiness which they had lost, or to give them again possession of that; for that, as I have shewed, though you would fain have it otherwise, is not at all the Christian or gospel righteousness. Wherefore, in one word, you are as short by this chapter to prove your natural, old-covenant, pro- miseless, figurative holiness to be here designed, as if you had said so much as amounts to nothing. Further, Christ needed not to work a miracle to persuade men to fall in love with themselves and their own natural dictates, to persuade them that they have a purity of the human nature in them, or that the holiness which they have lost is the only true, real, and substantial holiness. These things both corrupted nature and the devil have of a long time fastened and fixed in their minds. His miracles therefore tend rather to take men off of the pursuit after the righteousness or holi- ness that we had lost, and to confirm unto us the truth of a far more excellent and blessed thing- to wit, the righteousness of God, of Christ, of faith, of the Spirit, which that you speak of never knew; neither is it possible that he should know it who is hunting for your sound complexion, your purity of human nature, or its dictates, as the only true, real, and substantial righteousness. (6 They are ignorant of God's righteousness that go about to establish their own righteousness," and neither have, nor can, without a miracle, submit themselves unto the righteousness of God. They cannot submit themselves thereto; talk thereof they may, notion it they may, profess it too they may; but for a man to submit himself thereto is by the mighty power of God. Miracles and signs are for them that believe not, 1 Cor. xiv. 22. Why for them? That they might believe; therefore their state is reckoned fearful that have not yet believed for all his wondrous works. "And though he did so many miracles among them, yet they believed him not, John, xii. 37-40. But what should they be- lieve? That Jesus is the true Messias, the Christ that should come into the world. "Do you say that I blaspheme," saith Christ, "because I said I am the Son of God? If I do not the works of my Father, believe me not; but if I do, though you believe not me, believe the works, that ye may know and believe that the Father is in me, and I in him," John, x. 37, 38. But what is it to believe that he is Messias, or Christ? Even to believe that this man Jesus was ordained and ap- pointed of God, and that before all worlds, to be the Saviour of men, by accomplishing in himself an everlasting righteousness for them, and by bearing their sins in his body on the tree; that it was he that was to reconcile us to God by the body of his flesh when he hanged on the cross. This is the doctrine that at the beginning Christ preached to that learned ignorant Nicodemus- "As Moses," said he, "lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have everlasting life," John, iii. 14, 15. The serpent was lifted up upon a pole; "Christ was hanged on a tree," Num. xxi. 1-10. The serpent was lifted up for murmurers; Christ was hanged up for sinners." The serpent was lifted up for them that were bitten with fiery ser- pents, the fruits of their wicked murmuring; "Christ was hanged up for them that are bitten with guilt, the rage of the devil, and the fear of death and wrath." The serpent was hanged up to be looked on; "Christ was hanged up that we might believe in him, that we might have faith in his blood." They that looked upon the serpent of brass lived; they that believe in (6 C+ >> DOCTRINAL DISCOURSES. 357 Christ shall be saved," and shall never perish. Was the serpent then lifted up for them that were good and godly? No; but for the sinners!" So God commended his love to us in that, while we were yet sinners, Christ died for us." But what if they that were stung could not, because of the swelling of their face, look up to the brazen ser- pent? then without remedy they die; "so he so he that believeth not in Christ shall be damned." But might they not be healed by humbling them- selves? one would think that better than to live by looking up only. No; only looking up did it, when death swallowed up them that looked not. This, then, is the doctrine, "Christ came into the world to save sinners;" according to the proclamation of Paul," Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him, all that believe are justified from all things, from which they could not be justified by the law of Moses." The forgiveness of sins- but what is meant by forgiveness? Forgiveness doth strictly respect the debt or punishment that by sin we have brought upon ourselves. But how are we by this man forgiven this? Because by his blood he hath answered the justice of the law, and so made amends to an offended majesty. Besides, this man's righteousness is made over to him that looks up to him for life; yea, that man is made the righteousness of God in him. This This is the doctrine that the miracles were wrought to confirm, and that both by Christ and his apostles, and not that holiness and righteousness that are the fruit of a feigned purity of our nature. Take two or three instances for all. First, "Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. Jesus answered them, I told you, and you be- lieved not: the works that I do in my Father's name, they bear witness of me. But ye believe not, because ye are not of my sheep, John, x. 24-26. By this scripture the Lord Jesus testifies what was the end of his words and wondrous works viz., "that men might know that he was the Christ," that he was sent of God to be the Saviour of the world, and that these miracles required of them, first of all, that they accept of him by be- lieving; a thing little set by by our author, for in p. 299 he preferreth his doing righteousness far before it, and above all things else; his words are verbatim thus-"Let us exercise ourselves unto real and substantial godliness, (such as he hath described in the first part of his book-viz., that which is the dictates of his human nature, &c.,) and in keeping our consciences void of offence both towards God and towards men, and in studying the gospel to enable us, not to dis- course or only to believe, but also, and above all things, to do well." But believing, though not with this man, yet by Christ and his wondrous miracles, is expected first and above all things from men; and to do well, in the best sense, (though his sense is the worst,) is that which by the gospel is to come after. Secondly, "Go ye into all the world, and preach the gospel unto every creature. He that believeth and is baptized shall be saved; and he that be- lieveth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them, &c., Mark, xvi. 16—18. "" Mark you here, it is believing, believing; it is, I say, believing that is here required by Christ. Believing what? The gospel, even good tidings to sinners by Jesus Christ; good tidings of good, glad tidings of good things. Mark how the apostle hath it; the glad tidings are, "That through Jesus is preached the forgiveness of sins; and by him all that believe are justified from all things, from which they could not be justified by the law of Moses," Acts, xiii. 33—39. These signs shall follow them that believe. Mark, signs before, and signs after, and all to excite to, and confirm the weight of, believing. "And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen," Mark, xvi. 20. G Thirdly, "Therefore we ought to give the more earnest heed to the things that we have heard, lest at any time we should let them slip. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompence of reward, how shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed to us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will ?" Heb. ii. 1-4. 66 Here we are excited to the faith of the Lord Jesus under these words, so great salvation.' As if he had said, Give earnest heed, the_most earnest heed, to the doctrine of the Lord Jesus, because it is so great salvation. What this sal- vation is he tells us, it is that which was preached by the Lord himself; That God so loved the world, that he gave his only begotten Son, that whosoever believed in him should not perish, but have everlasting life," John, iii. God so loved, that he gave his Son to be so great salvation. Now as is expressed in the text, to be the better for this salvation is, to give heed to hear it, for faith cometh by hearing," Rom. x. He saith not, Give heed to doing, but to the word you have heard; “faith, I say, cometh by hearing, and hearing by the word of God," Rom. x. But that this hearing is the hearing of faith is further evident— 19 * 1. Because he speaketh of a great salvation accomplished by the love of God in Christ, ac- complished by his blood. By his own blood he entered into heaven itself, having obtained eternal redemption for us," Heb. ix. 2. This salvation is set in opposition to that which was propounded before by the ministration of angels, which consisted in a law of works; that which Moses received to give to the children of Israel. "For the law (a command to works and duties) was given by Moses, but grace and truth came by Jesus Christ." To live by doing works is the doctrine of the law and Moses, but to live by faith and grace is the doctrine of Christ and the gospel. 35S DOCTRINAL DISCOURSES. Besides, the threatening being pressed with a "How shall we escape?" respects still a better, a freer, a more gracious way of life than either the moral or ceremonial law, for both these were long before. But here comes in another way, not that propounded by Moses, or the angels, but since by the Lord himself" How shall we escape if we neglect so great salvation, which at first began to be spoken by the Lord, and was confirmed to us by them that heard him ?” Now mark, it is this salvation, this so great and eternal salvation, that was obtained by the blood of the Lord himself; it was this, even to confirm faith in this, that the God of heaven himself came down to confirm by signs and won- ders: "God bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will." Thus we see, that to establish a holiness that came from the first principles of morals in us, or that ariseth from the dictates of our human nature, or to drive us back to that figurative holiness that we had once, but lost in Adam, is little thought on by Jesus Christ, and as little intended by any of the gospel miracles. heaven, and tumbleth before it things on earth. Wherefore your scriptureless exposition doth but lay you even [under] Solomon's proverb, "The legs of the lame are not equal," &c. I might enlarge, but enough of this; only here I add, that the wonders and miracles that attended the gospel were wrought, and are recorded, to persuade to faith in Christ. By faith in Christ men are justified from the curse and judgment of the law. This faith worketh by love; by the love of God it brings up the heart to God and goodness; but not by your covenant, not by prin- ciples of human nature, but of the Spirit of God; not in a poor, legal, old-covenant, promiseless, ignorant, shadowish, natural holiness, but by the Holy Ghost, Ezek. xvi. 61. I come now to your seventh chapter; but to that I have spoken briefly already, and therefore here shall be the shorter. "> In this chapter you say, "That to make men holy was the design of Christ's death." ÅNSW. 1. But not with your described prin- ciples of humanity and dictates of human nature; he designed not, as I have fully proved, neither by his death nor life, to put us into a possession of the holiness which we had lost, though the proof of that be the business of your book. A word or two more. The tribute money you mention (p. 72) was not, as you would clawingly insinuate, for no other purpose than to shew Christ's loyalty to the magistrate; but first, and above all, to shew his Godhead, to confirm his gospel, and then to shew his loyalty, the which, Sir, the persons you secretly smite at have respect for as much as you. 66 27 Again; also the curse of the barren fig-tree, mentioned p. 73, was not (if the Lord himself may be believed) to give us an emblem of a per- son void of good works, but to shew his disciples the power of faith, and what a wonder-working thing that blessed grace is. Wherefore, when the disciples wondered at that sudden blast that was upon the tree, Jesus answered not, Behold an emblem of one void of moral virtues; but, Verily, I say unto you, if you have faith, and doubt not, ye shall not only do this which is done to the fig-tree, but also if you shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done; and all things whatsoever ye shall ask in prayer, believing, ye shall receive. Again, Mark saith, When Peter saw the fig-tree that the Lord had cursed dried up from the roots, he said to his Master, Behold, the fig-tree which thou cursedst is withered away." Christ now doth not say, as you, This tree was an emblem of a professor void of good works; but, "Have faith in, or the faith of, God; for, verily I say unto you, whosoever shall say unto this mountain, Be thou removed, and be and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have what- soever he saith. Therefore I say unto Therefore I say unto you, What things soever you desire, when you pray, believe that you receive them, and you shall have them,' Matt. xxi.; Mark, xi. Christ Jesus therefore had a higher and a better end than that which you propound in his cursing the barren fig-tree, even to shew, as himself expounds it, the mighty power of faith, and how it lays hold of things in 2. To make men holy was doubtless designed by the death and blood of Christ; but the way and manner of the proceeding of the Holy Ghost therein you write not of, although the first text you mention (pp. 78, 79) doth fairly present you with it; for the way to make men inwardly holy by the death and blood of Christ is, first, to pos- sess them with the knowledge of this, that their sins were crucified with him, or that he did bear them in his body on the tree: "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin," Rom. vi. 6. So he died for all, that they that live should not henceforth live unto themselves, (as you would have them,) nor to the law or dictates of their own nature, (as your doctrine would persuade them,) "but to him that died for them, and rose again," 2 Cor. v. 14. There are two things in the right stating of the doctrine of the effects of the death and blood of Christ that do naturally effect iu us a holy principle, and also a life becoming such a mercy. First, For that by it we are set at liberty (by faith therein) from the guilt, and curse that is due to guilt, from death, the devil, and the wrath to come; no encouragement to holiness like this, like the persuasion and belief of this; because this carrieth in it the greatest expression of love that we are capable of hearing or believing, and there is nothing that worketh on us so powerfully as love. "And herein is love, not that we loved God, but that he loved us, and gave his Son to be the propitiation for our sins," 1 John, iv. 10. He then that by faith can see that the body of his sin did hang upon the cross by the body of Christ, and that can see by that action death and sin, the devil and hell, destroyed for him, it is he that will say, "Bless the Lord, O my soul, and all that is within me, bless his holy name," &c. Psalm ciii. 1-4. Secondly, Morcover, the knowledge of this } DOCTRINAL DISCOURSES. 359 (( giveth a man to understand this mystery, that Christ and himself are united in one; for faith saith, If our old man were crucified with Christ, then were we also reckoned in him when he hanged on the cross-I am crucified with Christ, Gal. ii. 20. All the elect did mystically hang upon the cross in Christ. "We then are dead to the law and sin, first, by the body of Christ," Rom. vii. 4. "Now he that is dead is free from sin. Now if we be dead with Christ, we believe that we shall live with him, knowing that Christ being raised from the dead, dieth no more, death hath no more dominion over him; for in that he died, he died unto sin once; but in that he liveth, he liveth unto God: likewise reckon yourselves also dead unto sin, but alive unto God, through Jesus Christ our Lord." This also Peter doth This also Peter doth lively discourse of, "Forasmuch then," saith he, "Forasmuch then," saith he, as Christ bath 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, iv. 1, 2. By which words he in- By which words he in- sinuateth the mystical union that is between Christ the head and the elect his body, arguing from the suffering of a part there should be a sympathy in the whole. If Christ then suffered for us, we were (even our sins, bodies and soul) reckoned in him when he so suffered. Where- fore, by his sufferings the wrath of God for us is appeased, the curse is taken from us; for as Adam by his acts of rebellion made all that were in him guilty of his wickedness, so Christ by his acts, and doings of goodness and justice, made all that were reckoned in him good and just also. But as Adam's transgression did first and immediately reside with, and remain in, the person of Adam only, and the imputation of that transgression to them that sprang from him, so the goodness and justice that were accomplished by the second Adam first and immediately resideth in him, and is made over to his also by the imputation of God. But again; as they that were in Adam stood not only guilty of sin by imputation, but imputation, but polluted by the filth that possessed him at his fall, so the children of the second Adam do not only (though first) stand just by virtue of the imputation of the personal acts of justice and goodness done by Christ, but they also receive of that inward quality, the grace and holiness that was in him at the day of his rising from the dead. · Thus therefore come we to be holy, by the death and blood of the Lord; this also is the contents of those other scriptures which abusively you cite to justify your assertion-to wit, That the great errand of Christ in coming into the world was, to put us again into possession of the holiness which we had lost; and that only designed the establishing such a holiness as is sealed originally in our natures, and originally dictates of the human nature. The rest of the chapter being spoken to already, I pass it, and proceed to the next. Your eighth chapter tells us, "That it is only the promoting of the design of making men holy that is aimed at by the apostles insisting on the doctrines of Christ's resurrection, ascension, and coming again to judgment. Though this should be granted, as indeed it ought not, yet there is not one syllable in all their doctrines that tendeth in the least to drive men back to the possession of the holiness we had lost, which is still the thing asserted by you, and that for the proof of which you make this noise and ado. noise and ado. Neither did Christ at all design the promoting of holiness by such principles as you have asserted in your book; neither doth the Holy Spirit of God either help us in, or excite us to, our duty simply from such natural prin- ciples. But the apostles in these doctrines you men- tion had far other glorious designs, such as were truly gospel, and tended to strengthen our faith yet further; as, First, For the resurrection of Christ; they urged that as an undeniable argument of his do- ing away sin by his sacrificing and death: he was delivered for our offences, because he put himself into the room and state of the wicked, as undertaking their deliverance from death and the everlasting wrath of God. Now putting himself into their condition, he bears their sin, and dies their death; but how shall we know that by un- dertaking this work he did accomplish the thing he intended? The answer is, "he was raised again for our justification," (Rom. iv. 25,) even to make it manifest that by the offering of him- self he had purged our sins from before the face of God. of God. For in that he was raised again, and that by him for the appeasing of whose wrath he was delivered up to death, it is evident that the work for us was by him effectually done, "for God raised him up again." And hence it is that Paul calls the resurrection of Christ "the sure mercies of David," Acts, xiii. And as concern- ing that he raised him up from the dead, now no more to return to corruption, he saith on this wise, "I will give thee the sure mercies of David." For Christ having conquered and over- come death, sin, the devil, and the curse, by him- self, as it is manifest he did, by his, rising from the dead, what now remains for him for whom he did this but mercy and goodness for ever? Wherefore the resurrection of Christ is that which sealeth the truth of our being delivered from the wrath by his blood. Secondly, As to his ascension, they urge and make use of that for divers weighty reasons also. 1. As a further testimony yet of the sufficiency of his righteousness to justify sinners withal; for if he that undertaketh the work is yet entertained by him whose wrath he was to appease thereby, what is it but that he hath so completed that work? Wherefore he saith that the Holy Ghost shall convince the world that he hath a sufficient righteousness, and that because he went to the Father, (John, xvi.,) and they saw him no more, because he, when he ascended up to the Father, was there entertained, accepted, and embraced of God. That is an excellent word-" He is chosen of God, and precious;" chosen of God to be the righteousness that his Divine Majesty is pleased with and takes complacency in; God hath chosen, exalted, and set down Christ at his own right hand, for the sweet savour that he smelled in his blood when he died for the sins of the world. 2. By his ascension he sheweth how he re- turned conqueror and victor over our enemies. A ne kada se S M mg 360 DOCTRINAL DISCOURSES. His ascension was his going home from whence he came, to deliver us from death. Now it is said that when he returned home, or ascended, "he led captivity captive," (Eph. iv. ;) that is, carried them prisoners whose prisoners we were; he rode to heaven in triumph, having in chains the foes of believers. 3. In that he ascended, it was that he might perform for us the second part of his priestly office, or Mediatorship. He is gone into heaven itself, there" now to appear in the presence of God for us," Heb. ix. 7. "Wherefore he is able to save to the uttermost all that come to God by him, (as indifferent a thing as you make it to be,) seeing he ever liveth (viz., in heaven, whither he is ascended) to make intercession for them." 4. He ascended, that he might be exalted not only above, but be made head over all things to the church. Wherefore now in heaven, as the Lord in whose hand is all power, he ruleth over both men and devils, sin and death, hell and all calamities, for the good and profit of his body the church," Eph. i. 19-21. 5. He ascended to prepare a place for us "who shall live and die in the faith of Jesus," John, xiv. 1-3. 6. He ascended, because there he was to re- ceive the Holy Ghost, the great promise of the New Testament, that he might communicate of that unto his chosen ones, to give them light to see his wonderful salvation, and to be as a prin- ciple of holiness in their souls; "for the Holy Ghost was not yet given, because that Jesus was not yet glorified." But when he ascended on high, even as he led captivity captive, so he re- ceived gifts for men; by which gifts he meaneth the Holy Ghost, and the blessed and saving operations thereof, Luke, xxiv.; Acts, i. 2. Thirdly, As to his coming again to judgment, that doctrine is urged to shew the benefit that the godly will have at that day when he shall gather together his elect and chosen from one end of heaven unto the other, as also to shew you what an end he will make with those who have not obeved his gospel, Matt. xxv. ; 2 Thess. i. 8; 2 Pet. ii. 7—11, Now it is true all these doctrines do forcibly produce a holy and heavenly life, but neither from your principles, nor to the end you pro- pound-to wit, that we should be put into pos- session of our first old-covenant righteousness, and act from human and natural principles. Your ninth chapter is spent, as you suppose, to shew us the nature and evil of sin; but because you do it more like a heathen philosopher than a minister of the gospel, I shall not much trouble myself therewith. Your tenth chapter consisteth in a commenda- tion of virtue, but still of that and no other, though counterfeited for another, than at first you have described, (chap. 1,) even such which is as much in the heathens you make mention of as in any other man, being the same both in root and branches which is naturally to be found in all men, even as are sin and wickedness. And hence you call it here "a living up to your feigned highest principle, like a creature possessed of a mind and reason. Again; "While we do thus, we act most agreeably to the right frame - pod k mlad 2) and temper of our souls, and consequently most naturally; and all the actions of nature are con- fessedly very sweet and pleasant;" of which very thing you say, "the heathens had a very great sense," pp. 113, 114. ANSW.-No marvel; for it was their work, not to search the deep things of God, but those which be the things of a man, and to discourse of that righteousness and principle of holiness which were naturally founded and found within them- selves as men; or, as you say, "as creatures pos- sessed with a mind and reason. But, as I have already shewed, all this may be where the Holy Ghost and faith are absent, even by the dictates, as you call them, of human nature; a principle and actions, when trusted to, that as much please the devil as any wickedness that is committed by the sons of men. I should not have thus boldly in- serted it, but that yourself did (p. 101) tell me of it; but I believe it was only extorted from you; your judgment and your Apollo suit not here; though indeed the devil is in the right; for this righteousness and holiness which is our own, and of ourselves, is the greatest enemy to Jesus Christ; the post against his post, and the wall against his wall. "I came not to call the right- eous, (puts you quite out of the world,) but sinners to repentance." د, Your eleventh chapter is to shew what a miserable creature that man is that is destitute of your holiness. ANSW. And I add, as miserable is he that hath or knoweth no better; for such an one is under the curse of God, because he abideth in the law of works, or in the principles of his own nature, which neither can cover his sins from the sight of God, nor possess him with faith or the Holy Ghost. There are two things in this chapter that pro- claim you to be an ignorant of Jesus Christ. First, You say, it is not possible a wicked man should have God's pardon, pp. 119, 130. Secondly, You suppose it to be impossible for Christ's righteousness to be imputed to an un- righteous man, p. 120. ANSW.-To both which a little briefly: God doth not use to pardon painted sinners, but such as are really so. Christ died for sinners, and God justifieth the ungodly, even him that work- eth not, nor hath no works to make him godly. Besides, pardon supposeth sin, Tim. i. 15; Rom. iv. 3-5; v. 6-9; ix. 18; Isaiah, xxxiii. 11. Now he that is a sinner is a wicked man, by na- ture a child of wrath, and as such an object of the curse of God, because he hath broken the law of God. But such God pardoneth, not because they have made themselves holy, or have given up themselves to the law of nature, or to the dictates of their human principles, but be- cause he will be gracious, and because he will give to his beloved Son Jesus Christ the benefit of his blood. As to the second head, What need is there that the righteousness of Christ should be imputed where men are righteous first? God useth not thus to do; his righteousness is for the "stout- hearted, and for them that are far from righteous- ness," Isa. xlvi. 12, 13. The believing of Abraham was while yet he i * DOCTRINAL DISCOURSES. 361 was uncircumcised; and circumcision was added, not to save him by, but as a seal of the righteous- ness of that faith which he had, being yet un- circumcised, Rom. ii. Now we know that cir- cumcision in the flesh was a type of circumcision in the heart; wherefore the faith that Abraham had before his outward circumcision was to shew us that faith, if it be right, layeth hold upon the righteousness of Christ before we be circumcised inwardly; and this must needs be so; for if faith doth purify the heart, then it must be there before the heart is purified. Now this inward circumcision is a seal or sign of this: that that is the only saving faith that layeth hold upon Christ before we be circumcised. But he that believeth before he be inwardly circumcised, must believe in another, in a righteousness with- out him, and that as he standeth at present in himself ungodly, for he is not circumcised; which faith, if it be right, approveth itself also so to be by an after-work of circumcising in- wardly. But I say, the soul that thus layeth hold on Christ taketh the only way to please his God, because this is that also which himself hath determined shall be accomplished upon us. "But unto him that worketh is the reward not reckoned of grace, but of debt; but to him that worketh not, but believeth in him that justifieth the un- godly, his faith is counted for righteousness," Rom. iv. He that is ungodly hath a want of righteousness, even of the inward righteousness of works. But what must become of him? Let him believe in him that justifieth the ungodly, because for that purpose there is in him a right- eousness. We will now return to Paul himself: he had righteousness before he was justified by Christ; yet he chose to be justified rather as an unrighteous man than as one endued with so brave a qualification. "That I may be found in him, not having mine own righteousness;" away with mine own righteousness, I choose rather to be justified as ungodly, by the righteousness of Christ, than by mine own and his together, Phil. iii. You argue, therefore, like him that desireth to be a teacher of the law, (nay, worse,) that neither knoweth what he saith, nor whereof he affirmeth. But you say, "Were it possible that Christ's righteousness could be imputed to an unrighteous man, I dare boldly affirm that it would signify as little to his happiness while he continueth so, as would a gorgeous and splendid garment to one that is almost starved," &c. ANSW. 1. That Christ's righteousness is im- puted to men while sinners is sufficiently testified by the word of God, Ezek. xvi. 1-8; Zech. iii. 1-5; Rom. iii. 24, 25; iv. 1-5; v. 6-9; 2 Cor. -9; 2 Cor. v. 18-21; Phil. iii. 6-8; 1 Tim. i. 15, 16; Rev. i. 5. 2. And that the sinner, or unrighteous man, is happy in this imputation is also as abundantly evident; for, 1. The wrath of God and the curse of the law are both taken off by this imputation. 2. The graces and comforts of the Holy Ghost are all entailed to, and followers of, this imputation. "Blessed is he to whom the Lord will not im- pute sin." It saith not that he is blessed that hath not sin to be imputed, but he to whom God will not impute it; he saith, therefore, the non-imputation of sin doth not argue a non- being thereof in the soul, but a glorious act of grace, imputing the sufficiency of Christ's right- eousness to justify him that is yet ungodly. But what blessedness doth follow the imputa- tion of the righteousness of Christ to one that is yet ungodly? ~ ANSW. Even the blessing of Abraham-to wit, "grace and eternal life; for Christ was made the curse and death that were due to us as sinners, that the blessing of Abraham might come upon the Gentiles, through faith in Jesus Christ, that we might receive the promise of the Spirit through faith," Gal. iii. 13, 14. Now faith hath its eye upon two things with respect to its act of justifying-First, it acknowledgeth that the soul is a sinner; and, then, that there is a sufficiency in the righteousness of Christ to jus- tify it in the sight of God, though a sinner. We have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; therefore they that be- lieve aright receive righteousness, even the right- eousness of another, to justify them while yet in themselves they are sinners. Why do they believe in Christ? The answer is, that they might be justified, not because in their own eyes they are. They therefore at pre- sent stand condemned in themselves, and there- fore they believe in Jesus Christ that they might be set free from present condemnation. Now being justified by his blood as ungodly, they shall be saved by his life-that is, by his inter- cession; for whom he justifieth by his blood, he saveth by his intercession; for by that is given the Spirit, faith, and all grace that preserveth the elect unto eternal life and glory. I conclude, therefore, that you argue not gos- pelly in that you so boldly affirm "that it would signify as little to the happiness of one to be jus- tified by Christ's righteousness while a sinner, as would a gorgeous and splendid garment to one that is ready to perish." For further, thus to be justified is meat and drink to the sinner, and so the beginning of eternal life in him. "My flesh is meat indeed," said Christ, " and my blood is drink indeed; and he that eateth my flesh and drinketh my blood hath eternal, or everlasting, life." He affirmeth it once again: "As the living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me," John, vi. Here now is a man an hun- gered; what must he feed upon? Not his pure humanity, not upon the sound complexion of his soul, nor yet on the dictates of his human nature, nor those neither which you call truly generous principles, but upon the flesh and blood of the Son of God, which were once given for the sin of the world. Let those, then, that would be saved from the devil and hell, and that would find a fountain of grace in themselves, first re- ceive and feed upon Christ as sinners and un- godly; let them believe that both his body, and blood, and soul, were offered for them as they were sinners. The believing of this is the eat- ing of Christ; this eating of Christ is the begin- ning of eternal life-to wit, of all grace and 362 DOCTRINAL DISCOURSES health in the soul, and of glory to be enjoyed most perfectly in the next world. Your twelfth chapter is to shew" that holiness being perfected, is blessedness itself, and that the glory of heaven consisteth chiefly in it.” ANSW. 1. But none of your holiness, none of that inward holiness which we have lost before conversion, shall ever come to heaven, that being, as I have shewed, a holiness of another nature, and arising from another root, than that we shall in heaven enjoy. 2. But further, your description of the glory that we shall possess in heaven is questionable as to your notion of it. Your notion is, that the substance of it consists in a perfect resemblance to the Divine nature, pp. 123, 124. ANSW.-Therefore not in the enjoyment of the Divine nature itself; for that which in sub- stance is but a bare resemblance, though it be a most perfect one, is not the thing itself of which it is a resemblance. But the blessedness that we shall enjoy in heaven, in the very substance of it, consisteth not wholly nor principally in a re- semblance of, but in the enjoyment of God him- self-heirs of God. Wherefore there shall not be in us a likeness only to, but the very nature of God: "heirs of God, and joint heirs with Christ," Rom. viii. Hence the apostle tells us that he rejoiced in hope of the glory of God," Rom. v. Not only in hope of a resemblance of it. "The Lord is my portion, saith my soul." But this is like the rest of your discourse; you are so in love with your Adamitish holiness, that with you it must be God in earth and heaven. 66 >> Who they are that hold our happiness in hea- ven shall come by a mere fixing our eyes upon the Divine perfections, I know not; but thus I read, "We shall be like him. Why, or how? For we shall see him as he is." Our likeness, then, to God, even in the very heavens, will in great part come by the visions of him. And to speak the truth, our very entrance into eternal life, or the beginnings of it here, they come to us thus-"But we all, (every one of us that shall be saved come by it only thus,) with open face, beholding as in a glass the glory of the Lord, are changed from glory to glory, even as by the Spirit of the Lord," 2 Cor. iii. 18. And whereas you tell us, p. 124, "That the devils themselves have a large measure of some of the attributes of God, as knowledge, power, &c., though themselves are unlike unto him." In this you must prodigiously blaspheme. Your thirteenth chapter is to shew "That our Saviour's preferring the business of making men holy before any other, witnesseth that this is to do the best service to God." But still respecting the holiness you have in your first chapter described, which still the rea- der must have his eye upon; it is false, and a slander of the Son of God. He never intended to promote or prefer your natural, old-covenant holiness-viz., that which we had lost in Adam, or that which yet from him, in the dregs thereof, remaineth in human nature; but that which is of the Holy Ghost, of faith, of the new covenant. I shall not here again take notice of your 130th page, nor with the error contained therein, about justification by imputed righteousness. But one thing I observe, that in all this chapter you have nothing fortified what you say by any word of God; no, though you insinuate (pp. 129 and 131) that some dissent from your opinion. But instead of the holy words of God being, as you feign, conscious to [apprehended by] yourself, you cannot do it so well as by another method-viz., the words of Mr. John Smith therefore you proceed with his, as he with Plato's, and so wrap you up the business. ; You come next to an improvement upon the whole, where you make a comparison between the heathens and the gospel, shewing how far the gospel helpeth the light the heathens had in their pursuit after your holiness. But still the excel- lency of the gospel, as you have vainly dreamt, is to make improvement first of the heathen principles; such good principles, say you, were by the light of nature dictated to them," pp. 133-135. As, 66 as "1. That there is but one God, that he is in- finitely perfect," &c. "2. That we owe our lives, and all the com- forts of them, to him.' "" "3. That he is our sovereign Lord." "4. That he is to be loved above all things." ANSW. 1. Seeing all these are, and may be known, as you yourself confess, by them that have not the gospel, and I add, nor yet the Holy Ghost, nor any saving knowledge of God or eternal life, therefore it cannot be the design of Jesus Christ by the gospel to promote or help forward this knowledge simply from this prin- ciple-viz., natural light, and the dictates of it. My reason is, because when nature is strained to the highest pin, it is but nature still, and so all the improvement of its light and knowledge is but an increase of that which is but natural. Now, saith Paul, Now, saith Paul, "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned," 1 Cor. ii. But the gospel is the ministration of the Spirit, a revelation of another thing than is found in, or can be acquired to, by heathenish principles of nature. I say, a revelation of another thing; or rather, another discovery of the same. As, 1. Concerning the Godhead; the gospel giveth us another discovery of it than is possible to be obtained by the dictates of natural light, even a discovery of a trinity of persons, and yet unity of essence, in the same Deity, 1 John, v. 1, 5, 8. 2. The light of nature will not shew us that God was in Christ, reconciling the world to himself. 3. The light of nature will not shew us that we owe what we are and have to God, because we are the price of the blood of his Son. 4. The light of nature will not shew that there is such a thing as election in Christ. 5. Or that there is such a thing as the adop- tion of children to God through him. 6. Nor that we are to be saved by faith in his blood. 7. Or, that the man Christ shall come from heaven to judgment. These things, I say, the light of nature teacheth not; but these things are the great and mighty DOCTRINAL DISCOURSES. 363 things of the gospel, and those about which it chiefly bendeth itself, touching upon other things still as those that are knowable by a spirit infe- rior to this of the gospel. Besides, as these things are not known by the light of nature, so the gospel, when it comes, as I also told you before, doth implant in the soul another principle, by which they may be received, and from which the soul should act and do, both towards God and towards men, as, namely, the Holy Ghost, faith, hope, the joy of the Spirit, &c. The other things you mention, pp. 138, 140, 142, 143-viz., 1. "The immortality of the soul." 2. "The doctrine of rewards and punishments in the life to come. 3. "Of the forgiveness of sin upon true re- pentance," &c. " ANSW.-All these things may be assented to where yet the grace of the gospel is not, but yet the apprehension must be such as is the light by which they are discovered; but the light of nature cannot discover them according to the light and nature of the gospel, because the gospel knowledge of them ariseth also from another principle; so then, "these doctrines are not con- firmed by the gospel, as the light of nature teacheth them." Wherefore Paul, speaking of the things of the gospel, and so consequently of these, he saith, "Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual," 1 Cor. ii. 13. As if he should say, We speak of God, of the soul, of the life to come, of repentance, of forgiveness of sins, &c., not as philosophers do, nor yet in their light, but as saints, Christians, and sons of God, as such who have received, not the spirit of the world, but the Spirit which is of God, that we may know the things that are freely given to us of God. But you add, (for the glory of the gospel,) "That we have other things, which no man could, without Divine revelation, once have dreamed of;" as, 1. That God hath made miserable sinners the objects of such transcendent love as to give them his only begotten Son. ANSW.-I must confess, if this one head had by you been handled well, you would have written like a worthy gospel minister. But you add, p. 146, 1. "That when Christ was sent, it was to shew us upon what terms God was reconciled to us- viz., by laying before us all the parts of holiness which are necessary to restore our natures to his likeness; and most pathetically, moreover, to entreat us to do what lieth on our parts to put them in practice, that so to eternity it may be well with us. "" What these things are you mention not here; therefore I shall leave them to be spoken to under the third head. mga mag 2. A second thing you mention is, "That this Son of God conversed upon equal terms with men, becoming the Son of man, born of a woman, (a great demonstration that God hath a liking to the human nature,)" but little to the purpose as you have handled it. 3. That the Son of God taught men their CC duty by his own example, and did himself per- form what he required of them; and that himself did tread before us every step of that which he hath told us leadeth to eternal life." ANSW.-Now we are come to the point-viz., "That the way to eternal life is, first of all, to take Christ for our example, treading his steps;" and the reason, if it be true, is weighty," for he hath trod every step before us which he hath told us leads to eternal life." >> "for 1. Every step. Therefore he went to heaven by virtue of an imputative righteousness; this is one of our steps thither." "for 2. Every step. Then he must go thither by faith in his own blood for pardon of sin; this is another of our steps thither." 3. Every step. Then he must go thither by virtue of his own intercession at the right hand of God before he came thither; "for this is one of our steps thither." 4. Every step. Then he must come to God, and ask mercy for some great wickedness which he had committed; "for this is also one of our steps thither." But again, we will consider it the other way- 1. Every step. Then we cannot come to heaven before we first be made accursed of God; "for so was he before he came thither.” 2. Every step. Then we must first make our body and soul an offering for the sin of others; "for this did he before he came thither. >> 3. Every step. Then we must go to heaven for the sake of our own righteousness; "for that was one of his steps thither." O, Sir! what will thy gallant, generous mind do here? Indeed, you talk of his being an ex- piatory sacrifice for us, but you put no more trust to that than to baptism or the Lord's supper, counting that, with the other two, but things in- different in themselves, pp. 6-8. "" You add again, "That this Son of God being raised from the dead, and ascended to heaven, is our high priest there.' But you talk not at all of his sprinkling the mercy-seat with his blood, but clap upon him the heathen's demons, nego- tiating the affairs of men with the supreme God, and so wrap up with a testification that it is need- less to enlarge on the point, p. 50. But to be plain, and in one word to tell you, about all these things you are heathenishly dark ; there hath not in these 150 pages one gospel truth been Christianly handled by you, but rather a darkening of truth by words without knowledge. What man that ever had read or assented to the gospel but would have spoken (yet kept within the bounds of truth) more honourably of Christ than you have done? His sacrifice must be stepped over, as the spider straddleth over the wasp, his intercession is needless to be enlarged upon. But when it falleth in your way to talk of your human nature, of the dictates, of the first principles of morals within you, and of your ge- nerous mind to follow it, oh, what need is there now of amplifying, enlarging, and pressing it on men's consciences! as if that poor, heathenish, pagan principle was the very Spirit of God within us; and as if righteousness done by that was that, and that only, that would or could fling heaven's gates off the hinges. 364 DOCTRINAL DISCOURSES. 1 1 > Yea, a little after you tell us, "That the doc- trine of sending the Holy Ghost was to move and excite us to our duty, and to assist, cheer, and comfort us in the performance of it; still meaning our close adhering, by the purity of our human nature, to the dictates of the law as written in our hearts as men, which is as false as God is true; for the Holy Ghost is sent into our hearts, not to excite us to a compliance with our old and wind-shaken excellences that came into the world with us, but to write new laws in our hearts, even the law of faith, the word of faith and of grace, and the doctrine of remission of sins, through the blood of the Lamb of God, that holiness might flow from thence. Your fifteenth chapter is to shew, "That the gospel giveth far greater helps to a holy life than the Jewish ceremonies did of old." I answer, But the reader must here well weigh, that in the gospel you find also some positive precepts that are of the same nature with the ceremonies under the law, of which that of coming to God by Christ you call one, and baptism and the Lord's supper the other two. So, then, by your doctrine, the excellency of the gospel doth not lie in that we have a Christ to come to God by, but in things, as you feign, more substantial. What are they? "Inward principles of holiness," (p. 159,) spiritual precepts, (p. 162,) that height of virtue and true goodness that the gospel de- signeth to raise us to; all which are general words, falling from a staggering conscience, leaving the world, that are ignorant of his mind, in a muse, but tickling his brethren with the delights of their moral principles, with the dictates of their human nature, and their gallant, generous minds; thus making a very stalking-horse of the Lord Jesus Christ, and of the words of truth and holi- | ness, thereby to slay the silly one; making the Lord of life and glory, instead of a Saviour, by his blood, the instructor and schoolmaster only of human nature, a chaser away of evil affections, and an extinguisher of burning lusts; and that not so neither but by giving perfect explications of moral precepts, (p. 17,) and setting himself an example before them to follow him, p. 297. Your sixteenth chapter containeth an answer to those that object against the power of the Chris- tian religion to make men holy. 6. ANSW. And to speak truth, what you at first render as the cause of the unholiness of the professors thereof (p. 171) is to the purpose, had it been Christianly managed by you, as, namely, men's gross unbelief of the truth of it; for it effectually worketh in them that believe," (1 Thess. ii. 13;) but that you only touch and away, neither shewing what is the object of faith, nor the cause of its being so effectual to that pur- pose; neither do you at all treat of the power of unbelief, and how all men by nature are shut up therein, (Rom. xi. 32;) but presently, according to your old and natural course, you fall, first, upon a supposed power in men to embrace the gospel, both by closing with the promise, and shunning the threatening, (p. 172,) further adding, that "mankind is endued with a principle of freedom, and that this principle is as essential as any other to the human nature," (p. 173;) by all which it is manifest, that however you may — make mention of unbelief, because the gospel hath laid the same in your way, yet your old doctrine of the purity of the human nature, now broken out into a freedom of will, and that as an essential of the human nature, is your great principle of faith, and your following of that as it dictateth to you obedience to the first principles of morals, the practice of faith, by which you think to be saved. That this is so must unavoid- ably be gathered from the good opinion you have yourself of coming to God by Christ-viz., that in the command thereof it is one of these positive precepts, and a thing in itself, absolutely consi- dered, indifferent, and neither good nor evil. Now he that looketh upon coming to God by Christ with such an eye as this, cannot lay the stress of his salvation upon the faith or belief thereof. Indifferent faith will serve for indifferent things; yea, a man must look beyond that which he be- lieveth is but one with the ceremonial laws, but not the same with baptism or the Lord's supper; for with those you compare that of coming to God by Christ. Wherefore faith, with you, must be turned into a cheerful and generous complying with the dictates of the human nature; and un- belief into that which opposeth this, or that makes the heart backward and sluggish therein. This is also gathered from what you aver of the Divine moral laws, that they be of an indispensable and eternal obligation, (p. 8,) things that are good in themselves (p. 9) considered in an abstracted notion, (p. 10;) wherefore things that are good in themselves must needs be better than those that are in themselves but indifferent; neither can a positive precept make that which of itself is neither good nor evil better than that which in its own nature remaineth the essentials of goodness. I conclude, then, by comparing you with your- self, by bringing your book to your book, that you understand neither faith nor unbelief any further than by obeying or disobeying the human nature and its dictates in chief, and that of com- ing to God by Christ, as one of the things that are indifferent in themselves. But a little to touch upon your principle of freedom, which in p. 9 you call an understanding and liberty of will. ANSW.-First, That there is no such thing in man by nature as liberty of will, or a principle of freedom in the saving things of the kingdom of Christ, is apparent by several scriptures. In- deed, there is in men, as men, a willingness to be saved their own way, even by following (as you) their own natural principles, as is seen by the quakers as well as yourself; but that there is a freedom of will in men, as men, to be saved by the way which God hath prescribed, is neither asserted in the Scriptures of God, neither standeth with the nature of the principles of the gospel. 66 The apostle saith, The natural man receiveth not the things that be of the Spirit of God." And the reason is, not because, not principally because, he layeth aside a liberty of will, but be- cause they are foolishness to him,” (1 Cor. ii. ;) because in his judgment they are things of no moment, but things (as you have imagined of them) that in themselves are but indifferent. And that this judgment that is passed by the (C DOCTRINAL DISCOURSES. 365 natural man concerning the things of the Spirit of God (of which that of coming to God by Christ is the chief) is that which he cannot but do as a man, is evident from that which followeth "neither can he know them, because they are spiritually discerned." Now, if he cannot know Now, if he cannot know them, from what principle should he will them? for judgment, or knowledge, must be before the will can act. I say again, a man must know them to be things in chief, that are absolutely and indispensably necessary, and those in which resteth the greatest glory, or else his will will not comply with them, nor centre and terminate in them as such, but still count them, (as you,) though somewhat convinced that he ought to adhere unto them, things that in themselves are only indifferent, and, absolutely considered, neither good nor evil. A further enlargement upon this subject will be time enough, if you shall contradict. "Another reason or cause (which you call an immediate one) of the unsuccessfulness of the gospel is, men's unaccountable mistaking the de- sign of it (not to say worse) as to conceive no better of it than as a science and a matter of speculation," &c., p. 173. ANSW.-If this be true, you have shewed us the reason why yourself have so base and un- worthy thoughts thereof; for although coming to God by Christ be the very chief, first, the sub- stance, and most essential part of obedience thereto, yet you have reckoned this but like one of the ceremonies of the law, or as baptism with water and the Lord's supper, (pp. 7–9;) falling more directly upon the body of the moral law, as written in the hearts of men, and inclining more to the teaching or dictates of human nature, (which were neither of them both ever any essen- tial part of the gospel,) than upon that which indeed is the gospel of Christ. 66 And here I may, if God will, timely advertize my reader that the gospel and its attendants are to be accounted things distinct: the gospel, pro- perly taken, being glad tidings of good things," or, the doctrine of the forgiveness of sins freely by grace, through the redemption that is in Christ Jesus. For to speak strictly, neither is the grace of faith, hope, repentance, or newness of life, the gospel; but rather things that are wrought by the preaching thereof, things that are the effects of it, or its inseparable companions, to all them that shall be saved. Wherefore the gospel is said to be preached in all nations, for the obedience of faith, Rom. xvi. Hope also is called the hope of the gospel, not the gospel itself. So again, the gospel is preached that men should repent, but it is not preached that men should gospel. But your gospel, which principally or chiefly centres in the dictates of human nature, and your faith, which is chiefly a subjecting to those dic- tates, are so far off from being at all any near at- tendants of the gospel, that they never are urged in the New Testament but in order to shew men they have forgotten to act as men, Rom. i. 19-21; ii. 14, 15; 1 Cor. xi. 14. Your last reason is, "Because of several untoward opinions, the gospel is very unsuccessful," p. 175. ANSW.-But what these opinions are we hear | not; nor how to shun them, you tell us here nothing at all. This I am sure, there are no men in this day have more opposed the light, glory, and lustre of the gospel of Christ than those, as the quakers and others, that have set up them- selves and their own humanity as the essential parts of it. You in answer to other things add many other reasons to prove they are mistaken that count the gospel a thing of but mean operation to work holiness in the heart; at which you ought your- self to tremble, seeing the Son himself, who is the Lord of the gospel, is of so little esteem with you as to make coming to God by him so trivial a business as you have done. Your large transcript of other men's sayings, to prove the good success of the gospel of old, did better become that people and age than you and yours, they being a people that lived in the power thereof, but you such bats as cannot see it. That saying you mention of Rigaltias doth better be- come you and yours; those nowadays do retain the name and the society of Christians which live altogether antichristian lives; for take away publicans and a wretched rabble, &c., and your Christian churches will be lamentable, weak, small, and insignificant things. I shall add to yours another reason of the un- successfulness of the gospel in our days, and that is, because so many ignorant Sir Johns on the one hand, and so many that have done violence to their former light, and that have damned them- selves in their former anathematizing of others, have now for a long time, as a judgment of God, been permitted to be and made the mouth to the people; persons whose lives are debauched, and who in the face of the world, after seeming serious detestings of wickedness, have for the love of filthy lucre and the pampering their idle car- casses made shipwreck of their former faith, and that feigned good conscience they had. From which number if you, Sir, have kept yourself clear, the less blood of the damned will fall upon your head. I know you not by face, much less your personal practice; yet I have heard as if blood might pursue you for your unstable, wea- thercock spirit, which doubtless could not but stumble the weak, and give advantage to the adversary to speak vilifyingly of religion. As to your seventeenth and eighteenth chap- ters, I shall say little; only I wish that your eighteenth had been more express in discovering how far a man may go with a notion of the truth of the gospel, and yet perish because he hath it not in power. Only in your inveighing so much against the pardon of sin, while you seem so much to cry up healing, you must know that pardon of sin is the beginning of health to the soul: "He par- doneth our iniquities, and healeth all our dis- eases," Psalm ciii. 3. And where he saith, By the stripes of Christ we are healed, it is evident that healing beginneth at pardon, and not pardon after healing, as you would rather have it, 1 Pet. ii. 24, compare Isaiah, liii. "As for your com- parison of the plaster and the physician's por- tion," (p. 217,) I say, you do but abuse your reader, and muddy the way of the gospel. For the first thing of which the soul is sick, and by 366 DOCTRINAL DISCOURSES. For which the conscience receiveth wounding, it is the guilt of sin, and fear of the curse of God for it; for which is provided the wounds and precious blood of Christ, which flesh and blood, if the soul cat thereof by faith, giveth deliverance there- from. Upon this the filth of sin appears most odious, for that it hath not only at present defiled the soul, but because it keeps it from doing those duties of love which by the love of Christ it is constrained to endeavour the perfecting of. filth appears filth; that is, irksome and odious to a contrary principle now implanted in the soul, which principle had its conveyance thither by faith in the sacrifice and death of Christ going before. "The love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but to him that died for them, and rose again," 2 Cor. v. 14. The man that hath received Christ desireth to be holy, because the nature of the faith that layeth hold on Christ (although I will not say, as you, it is of a gene- rous mind) worketh by love, and longeth, yea, greatly longeth that the soul may be brought, not only into a universal conformity to his will, but into his very likeness; and because that state standeth not with what we are now, but with what we shall be hereafter, "therefore in this we groan, being burdened, (with that which is of a contrary nature,) to be clothed upon with our house which is from heaven," (2 Cor. v. 1—8,) which state is not that of Adam's innocency, but that which is spiritual and heavenly, even that which is now in the Lord in heaven. But I will descend to your nineteenth chapter; it may be, more may be discovered there. Your nineteenth chapter is to shew, that "a right understanding of the design of Christianity (viz., as you have laid it down) will give satisfac- tion concerning the true notion," First, "Of justifying faith." Secondly, "Of the imputation of Christ's right- eousness," p. 221. First, Of justifying faith. "It is," say you, such a belief of the truth of the gospel as in- cludes a sincere resolution of obedience to all its precepts." 66 ANSW. To this I shall answer, first, that the faith which we call justifying faith "is like pre- cious faith with all the elect," (2 Peter, i. 1; Jude, 20,) and that which is most holy. But those acts of it which respect our justification with God from the curse of the law that is due for sin, are such as respect not any good work done by us, but the righteousness that resideth in the person of Christ, and is made ours by the imputation of grace. This faith, I say, ac- counteth him in whom it is now a sinner, and without works; yea, if he have any that in his own eyes are such, this faith rejects them, and throweth them away; for it seeth a righteousness in the person of Christ sufficient, even such as is verily the righteousness of God. "Now to him that worketh not, but believeth." Works and Works and faith are put here in opposition, faith being con- sidered as justifying in the sight of God from the The reason is, because the righteousness by which the soul must thus stand justified is a curse. W righteousness of God's appointing; not of his prescribing us; a righteousness that entirely is included in the person of Christ. The apostle also, when he speaks of God's saving the election, which hangeth upon the same hinge as this of justification doth-to wit, on the grace of God, he opposeth it to works, and that, not to this or that sort only, but even to work in the nature of work-Rom. xi., "If it be of grace, then it is no more of works; otherwise grace is no more grace. But if it be of works, then it is no more of grace; otherwise work is no more work." By this text, I say, the apostle doth so thoroughly distinguish between grace and works, as that whichsoever standeth in the case, the other must be annihi- lated: if it be by grace, then must works be no more, then it is no more of works; but if it be of works, then is grace no more, then it is no more of grace. But this, notwithstanding you urge further "that faith justifieth as it includes a sincere re- solution," &c. ANSW.-Although, as I have said before, the faith which is the justifying faith is that of the holiest nature, yet in the act by which it layeth hold of justifying righteousness, it respects it simply as a righteousness offered by grace, or given unto the person that by faith layeth hold thereon as he stands yet ungodly and a sinner. Faith justifieth not separate from the righteous- ness of Christ as it is a grace in us, nor as it subjecteth the soul to the obedience of the moral law, but as it receiveth a righteousness offered to that sinner that as such will lay hold on and accept thereof. Christ Jesus came into the world to save sinners, by being their redemption and righteousness himself, 1 Cor. i. 30. But you add, "The faith that entaileth the sinner to so high a privilege as that of justifica- tion must needs be such as complieth with all the purposes of Christ's coming into the world," &c. ANSW.-By this supposition, faith justifieth not by receiving of the righteousness that Christ by himself accomplished for sinners; but by fall- ing in with all good works, which because they cannot be known, much less done, by the soul at first, his faith being then, as to the perfection of knowledge of duties, weak, he standeth still before God unjustified, and so must stand until he doth comply with all those purposes of Christ's coming into the world. But yet again you recal yourself, and distin- guish one purpose from the rest as a grand one, (p. 222,) and that is, to receive Christ as Lord as well as a Saviour. ANSW. 1. Although the soul that in truth re- ceiveth Christ receiveth him wholly and entirely as Christ, and not as chopped and pulled in pieces, yet I distinguish between the act of faith which layeth hold of Christ for my justifica- tion from the curse before God, and the conse- quences of that act, which are to engage me to newness of life. And indeed, as it is impossible for a man to be a new man before he be justified in the sight of God, so it is also as impossible but that when faith hath once laid hold on Christ for life, it should also follow Christ by love. But, 2. Christ may be received at first as Lord, and that in our justification, and yet not at all DOCTRINAL DISCOURSES. 367 • 1 < < H V be considered as a lawgiver, for so he is not the object of faith for our justification with God, but a requirer of obedience to laws, and statutes of them that already are justified by the faith that receiveth him as righteousness. But Christ is as well a Lord for us, as to or over us, and it highly concerneth the soul, when it believeth in or trust- eth to the righteousness of Christ for justifica- tion with God, to see that this righteousness lords it over death, and sin, and the devil, and hell for us; the name wherewith he shall be called is, "The Lord our Righteousness," Rom. viii. Our righteousness, then, is Lord and conqueror over all; and we more than conquerors through this Lord that loved us. The author to the Hebrews calls him "King of Righteousness," (Hebrews, vii.,) because by his righteousness he ruleth as Lord and king, and can reign and lord it at all times over all those that seek to separate us from the presence and glory of God. Now, how you will brook this doctrine I know not; I am sure he stands in need thereof that is lorded over by the curse of the law, the guilt of sin, the rage of the devil, and the fear of death and hell; he, I say, would be glad to know that in Christ there is a righteousness that lords it, or that Christ, as he is righteousness, is Lord. Wherefore, reader, when thou shalt read or hear that Jesus Christ is Lord, if thou art at the same time under guilt of sin and fear of hell, then do thou remember that Christ is Lord more ways than one, "he is Lord as he is righteous- ness; he is Lord as he is imputative righteous- ness; he is the Lord our Righteousness," Jer. xxiii. 6. Of the same import is that also, "he is a Prince and a Saviour;" he is a Prince as he is a Saviour, because the righteousness by which he saveth beareth rule in heaven and earth. And hence we read again that even when he was in the combat with our sins, the devils, the curse, and death upon the cross, "he even in that place made a show of them openly, and triumphed over them, Col. ii. 15, 16; Ephes. iv. 8, 9. Now in these things he is Lord for us, and the Captain of our salvation, as also in that "he hath led cap- tivity captive;" all which places, with many more, being testimonies to us of the sufficiency of that righteousness which saveth us from the justice of the law and wrath of God. But you respect not this his manner of lording, but will have him be a Saviour as he giveth laws, espe- cially those you call indispensable and eternal, the moral law; you would have him a Saviour as he bringeth us back to the holiness we had lost. But this is none other than barbarous quakerism, the stress of their writing also tending to no other purpose. But you tell us that “ you scarcely admired at anything more in all your life than that any, worthy men especially, should be so difficultly persuaded to receive or embrace this account of justifying faith, and should perplex and make in- tricate so plain a doctrine." ANSW.-And doubtless they far more ground- edly stand amazed at such as you, who, while you pretend to shew the design of the gospel, make the very essential of it a thing in itself in- different, and, absolutely considered, neither good nor evil; that make obedience to the moral - laws more essential to salvation than that of going to God by Christ; that make it the great design of Christ to put us into a possession of that promiseless, natural, old-covenant holiness which we had lost long since in Adam; that make as if Christ, rejecting all other righteousness or holiness, hath established only this; yea, that make the very principle of this holiness to con- sist in a sound complexion of soul, the purity of human nature in us, a habit of soul, truly gene- rous motives and principles, divine moral laws, which were first written in men's hearts, and' originally dictates of human nature, pp. 7—12, 16. All this villany against the Son of God, with much more as bad, is comprised within less than the first sixteen pages of your book. "But," say you," what pretence can there be for thinking that faith is the condition or instru- ment of justification, as it complieth with only the precept of relying upon Christ's merits for the obtaining of it, especially when it is no less manifest than the sun at noon-day that obedience to the other precepts must go before obedience to this. And that a man may not rely upon the merits of Christ for the forgiveness of his sins, and he must be presumptuous in so doing, and puts an affront upon his Saviour too, till he be sincerely willing to be reformed from them," p. 223. ANSW. That the merits of Christ for justifi- cation are made over to that faith that receiveth them, while the person that believeth it stands in his own account by the law a sinner, hath al- ready been shewed; and that they are not by God appointed for another purpose is manifest through all the Bible. 1. In the type, when the bloody sacrifices were to be offered, and an atonement made for the soul, the people were only to confess their sins over the head of the bullock, or goat, or lamb, by laying their hands thereon, and so the sacri- fice was to be slain. They were only to acknow- ledge their sins. And observe it, in the day that these offerings were made, they were "not to work at all; for he that did any work therein was to be cut off from his people," Lev. iv., xvi., xxiii. 2. In the antitype thus it runs: "Christ died for our sins; Christ gave himself for our sins; he was made to be sin for us; Christ was made a curse for us. >> CC Yea, but," say you, "what pretence can there be that faith is the condition or instrument of justification, as it complieth with only the pre- cepts of relying upon Christ's merits"-that is, first, or before the soul doth other things. ANSW.-I say, (avoiding your own ambiguous terms,) that it is the duty, the indispensable duty of all that would be saved, first, immediately, now to close in by faith with that work of redemption which Christ by his blood hath purchased for them as they are sinners. 1. Because God doth hold it forth, yea, hath set it forth to be received by us as such, Rom. iii. 23-27. 2. Because God hath commanded us by faith to receive it as such, Acts, xvi. And I add, if the jailer was altogether ignorant of what he must do to be saved, and Paul yet 368 DOCTRINAL DISCOURSES. bids him then, before he knew anything else, believe in the Lord Jesus Christ, and he should be saved, that then believing (even believing on Christ for a righteousness to justify and save him) must go first, and may, nay, ought, to be pressed even then when the soul stands ignorant of what else he ought to do, Acts, xvi. 30-32. "But," you say, "it is evident as the sun at noon-day that obedience to the other precepts must go before obedience to this-that is, before faith in Christ. "" ANSW. This you say; but Paul said to the ignorant jailer, that knew nothing of the mind of God in the doctrine of justification, that he should first believe on the Lord Jesus Christ, and so should be saved. Again; when Paul preached to the Corinthians, the first doctrine that he delivered unto them was, that "Christ died for their sins, according to the Scriptures," &c., 1 Cor. xv. 1—4. But what be these other precepts? Not bap- tism, nor the supper of the Lord; for these you say are as poor and inconsiderable as that of coming to God by Christ, even all three things in themselves neither good nor evil, but of an in- different nature; they must be therefore some more weighty things of the gospel than these positive precepts. But what things are they? It But what things are they? It is good that you tell us, seeing you tacitly forbid all men, upon pain of presumption, and of doing affront to Jesus Christ, that they rely not on the merits of Christ for forgiveness till they be sin- cerely willing to perform them first; yet I find not here one particular precept instanced by you. But perhaps we shall hear of them hereafter, therefore now I shall let them pass. You tell us, further, that "such a reliance as that of acting faith first on the merits of Christ for justification is ordinarily to be found amongst unregenerate, and even the worst of men,” p. 223. ANSW. This is but a falsehood and a slander, for the unregenerate know him not; how then can they believe on him? Besides, the worst of men, so far as they pretend religion, set up your idol in their hearts-viz., their own good mean- ings, their own good nature, the notions and dic- tates of their nature, living that little which they do live upon the snuff of their own light, the sparks of their own fire, and therefore woe unto them. But you add, "How can it be otherwise than that that act of faith must needs have a hand in justifying, and the special hand too, which dis- tinguisheth it from that which is found in such persons." ANSW. 1. There is no act of faith doth more distinguish true faith from false, and the Chris- tian from the painted hypocrite, than that which first lays hold on Christ, while the person that hath it stands in his own esteem ungodly; all other, like yourself, being fearful and unbeliev- ing, (Rev. xx. 8,) despise it, and wonder, and perish, Acts, xiii. 40, 41. 2. And this faith, by thus acting, doth more subdue sin (though it doth not justify as sub- duing, but as applying Christ's righteousness) than all the wisdom and purity of human nature, or the dictates of that nature, that are found in the whole world. But you add further, "What good ground can men have for this fancy, when as our Saviour hath merited the pardon of sin for this end, that it might be an effectual motive to turn from it?" ANSW.-Although you speak this in great de- rision to faith when it worketh right, yet know that therefore (seeing you would hear it) I say, therefore hath our Saviour merited pardon, and bestowed it on men freely, and bid them believe · or receive it, and have it, that thereby they might be encouraged to live to him, and love him, and comply with his commandments. "For scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die. But God commended his love to us, in that while we were yet sinners Christ died for us. Much more then, being now justified, we shall be saved from wrath through him." Now, as here we are said to be justified by his blood- that is, as his blood appeaseth the justice of God, so again it is said that this blood is set forth by God for us to have faith in it, by the term of a propitiation. "Whom God hath set forth to be a propitiation (or a sacrifice to appease the dis- pleasure of God) through faith in his blood; to declare at this time his righteousness, that he might be just, and the justifier of him that be- lieveth in Jesus," Rom. iii. 25, 26. Again; as we are thus justified by blood in the sight of God, by faith in it, so also it is testi- fied of his blood that it sprinkleth the conscience of the faithful, but still only as it is received by faith. But from what is the conscience sprinkled but from those dead works that remain in all that have not yet been justified by faith in this blood. Now if faith in this blood doth sprinkle the con- science, and so doth purge it from all dead works, then must faith go first to the blood of Christ for justification, and must bring this home to the defiled conscience before it be delivered from those dead works that are in it, and made capable of serving the living God, Romans, iii. 24, 25; v. 7-10; Heb. ix. 14; x. 19-22. But you say, you "will never trust your dis- coursive faculty so long as you live, if you are mistaken here," p. 224. Tell not me of your discoursive faculty; the word of God is plain; and never challenge man; for he that condemneth your way to heaven to the very pit of hell, as Paul doth, can yet set forth a better. I come now to the second thing-viz., the doctrine of the imputation of Christ's righteous- ness, which you thus expound- It consists in dealing with sincerely right- eous persons as if they were perfectly so, for the sake and upon the account of Christ's righteous- ness," pp. 225, 226. ANSW. 1. Anything but truth. But I would know how sincerely righteous they were that were justified without works? or how sincerely righteous they were whom God justified as un- godly? Rom. iv. 3—5. 2. Your explication of the imputation of Christ's righteousness makes it respect our works "It consists," say you, rather than our persons: "in dealing with sincerely righteous persons as if they were perfectly so"-that is, it justifieth ܦܚܘ ܕ * ܕܘ DOCTRINAL DISCOURSES. 369 : ¿ their imperfect righteousness first, and so se- condarily their persons for the sake of that. But observe a few things from this explica- tion- 1. This concludeth that a man may be sin- cerely righteous in God's account without the righteousness of Christ; for that is to be im- puted to such, and none but such. 2. This concludeth that men may be sincerely righteous before Christ's righteousness is im- puted; for this sincere righteousness is precedent to the imputation of Christ's. 3. This concludeth that a man may have true, yea, saving grace in great and mighty action in him before he hath faith in the righteousness of Christ. For if a man must be sincerely righteous first, then he must not only have that we call the habit, but the powerful acts of grace. Besides, if the righteousness of Christ is not to be looked to first, but secondarily; not before, but after we be made sincerely righteous, then may not faith be thus acted if a man should have it until he be first a sincerely righteous person. 4. This concludeth that a man may be brought from under the curse of the law in God's sight before he have faith in the righteousness of Christ, yea, before it be imputed to him; for he that in God's account is reckoned sincerely righteous is beloved of his God. 5. This concludeth that a man may be from under the curse of God without the impu- tation of the righteousness of Christ; for if a man must be sincerely righteous in God's ac- count without it, then he is from under the curse of God without it. 6. This doctrine teacheth further, that Christ came to call and justify the righteous, contrary to his express word. In short, by this account of things, first we must be healed, and then the plaster comes. Yea, so confident is this man in this his asser- tion, that he saith, "it is not possible any other notion of this doctrine should have truth in it,' p. 226. O, this Jesus! this rock of offence! But he that believeth on him shall not be confounded. But blessed be God for Jesus Christ, and for that he took our nature, and sin, and curse, and death upon him; and for that he did also by him- self, by one offering, purge our sins. We that have believed have found rest, even there where God and his Father hath smelled a sweet savour of rest, because we are presented to God, even now complete in the righteousness of him, and stand discharged of guilt, even by the faith of him; yea, as sins past, so sins to come, were taken up and satisfied for by that offering of the body of Jesus; we, who have had a due sense of sins, and of the nature of the justice of God, we know that no remission of the guilt of any one can be but by atonement made by blood, Heb. ix. 22. We also know that where faith in Jesus Christ is wanting, there can be neither good principle nor good endeavour, (Rom. xiv. ;) for faith is the first of all graces, and without it there is nothing but sin. We know also that faith as a grace in us, severed from the right- eousness of Christ, is only a beholder of things, but not a justifier of persons, and that if it lay not hold of, and applieth not, that righteousness which is in Christ, it carrieth us no further than to the devils. We know that this doctrine kill- eth sin, and curseth it at the very roots; I say, we know it "who have mourned over him whom we have pierced," (Zech. xii.) and who have been confounded to see that God by his blood should be pacified towards us for all the wicked- ness we have done, Ezek. xvi. 63. Yea, we have a double motive to be holy and humble before him; one because he died for us on earth, an- other because he now appears for us in heaven, there sprinkling for us the mercy-seat with his blood, there ever living to make intercession for "If any them that come unto God by him. man sin, we have an advocate with the Father, Jesus Christ the righteous, who is the propitia- tion for our sins," 1 John, ii. 1-3. Yet this worketh in us no looseness, nor favour to sin, but so much the more an abhorrence of it; "She loveth much, for much was forgiven her," Luke, vii. 47. Yea, she weeps, she washeth his feet, and wipeth them with the hairs of her head, to the confounding of Simon the Pharisee, and all such ignorant hypocrites. But I pass this, and come to the twentieth chapter, which is to learn us by what measure and standard we are to judge of doctrines; and that is by the design of Christianity, as stated you must know by Mr. Fowler; wherefore it will be requisite here again that a collection of principles and doctrines be gathered out of this book, that the man that hath a short memory may be helped the better to bear them in mind, and to make them, if he shall be so bewitched by them, instead of the Bible, a standard for truth, and a rule for him to obtain salvation by. First, then, he must know that the principle by which he must walk must be the purity of the human nature, a divine or godlike nature, which yet is but a habit of soul, or, more plainly, the moral law, as written in the heart, and originally the dictates of human nature, a generous prin- ciple, such an one as, although it respects law, yet acts in a sphere above it; above it as a written law, that acts even in the first principles of it, pp. 7-10. Secondly, He must know that the holiness Christ designed to possess his people with is that which we had lost in Adam, that which he had be- fore he fell, that natural, old-covenant, Christless holiness, p. 12. Thirdly, He must put a difference between those laws of the gospel that are essential to holiness, and those positive precepts that in them- selves are indifferent, and, absolutely considered, neither good nor evil; but must know also that of these positive precepts he alloweth but three in the gospel, but three that are purely such- to wit, that of coming to God by Christ, the in- stitutions of baptism and the Lord's supper, pp. 7-9. Fourthly, He must hold for certain that the faith which entitleth a sinner to so high a privi- lege as that of justification, must needs be such as complieth with all the purposes of Christ's coming into the world, (whether at present it understands them or not,) and it is no less neces- sary it should justify as it doth so, p. 222. Fifthly, He must know that a man may not A A 370 DOCTRINAL DISCOURSES. rely upon the merits of Christ for the forgive- ness of his sins before he has done other good works first, p. 223. Sixthly, And that the right explication of the imputation of Christ's righteousness is this, that it consisteth in having to do with persons that are sincerely righteous, (p. 225;) for it is not possible for Christ's righteousness to be imputed to an unrighteous man, p. 120. your leviathan, what remains falleth of itself, and dieth of its own accord. What you say of modes or forms, and sticklers for little trifles, such as place their religion in mere externals, you may fasten them where of due they belong; yet I tell you, the least of the commandments of Christ is better than your Adamitish holiness. | These things, with many like to them, being the main points by this man handled, and by him asserted to be the design of Christianity, by these we must, as by a rule and standard, understand how to judge of the truth of doctrines. "And," saith he, "seeing the design of Christianity is to make men holy, (still meaning from principles of humanity, and by possessing us again with the often repeated holiness which we had lost,) what- soever opinions do either directly or in their evident consequences obstruct the promoting of it are perfectly false," pp. 227, 228. Your twenty-first chapter tells us, if we will be- lieve you, how we shall judge of the necessity of doctrine to be embraced or rejected; also, you say, it giveth us a brief discourse of the nature of fundamentals. But because your discourse of them is general, and not any one particularized, I might leave you in your generals till you dealt more candidly, both with the word of God and your abused reader. ANSW. Thus with one word, as if he were Lord and Judge himself, he sendeth to the pit of hell all things that sanctify or make holy the hearts of men, if they oppose the design of his Christianity. But what if the Holy Ghost will become a principle in the hearts of the converted, and will not now suffer them to act simply and alone upon the principles of pure humanity; or what now if faith will become a principle to act by, instead of these that are originally dictates of human nature? or what if a man should act now as a son, rather than simply as a creature endued with a principle of reason? I question here whether these things thus doing do not obstruct, put by, yea, and take the way of his pure humanity, dictates of human nature, and instead thereof act and govern the soul by and with their own principles. For albeit there be the dictates of human nature in the sons of men, yet neither is this nature, nor yet the dictates of it, laid by Jesus Christ as the truly Christian principles in his. But you add— "Those doctrines which in their own nature do evidently tend to the serving of this design of Christianity we may conclude are most true and genuine," p. 229 ANSW. The holiness which you so often call the design of Christianity, being by yourself said to be that which we had lost, (for this one sen- tence is it on which your whole book is built, p. 12,) whatsoever doctrine or doctor it be that asserts it, both that doctrine is of the devil, and that doctor an angel of darkness, or rather a minister of Satan become as a minister of righteousness; for where is it said in all the whole book of God that ever the Lord Christ designed, yea, made it his errand from heaven, to put us again in possession of the holiness which we had lost? Yet this you affirm, and tell us the business of your book is to prove it. But blessed be God, your shifts are discovered, and your fig- leaves rent from off you, and the righteousness or holiness so much cried up by you proved to be none of the holiness of the gospel, but that which stood with perfect ignorance thereof. I might speak to what yet remains of falsehood in the other part of this chapter, but having over- thrown the foundation, and broken the head of Indeed, you tell us of primary fundamentals, such as without the knowledge and belief of which it is impossible to acquire that inward righteous- ness and holiness which the Christian religion aimeth at; "but the particulars of these," say you, "I shall not enumerate, because (as will appear from what will be said anon) it is not needful to have a just table of them. ANSW.-Deep divinity! First, they are such as without the knowledge and belief of them it is not possible we should acquire your true holi- ness; and yet for all that, it is not needful that we be told what they are, or that we should have a just table of them. Secondly, But if they be things necessary, things without the knowledge of which it is im- possible we should be truly holy, then is it need- ful that we understand what they are; yea, then is it needful that they be written, and presented one by one unto us, that our knowledge of them being distinct and full, we may the better be able to obtain or acquire your glorious (so pretended) holiness. But I know your primary fundamentals, they are your first principles of morals, not faith in the righteousness of Christ, for that is comprehended in your positive, and in themselves indifferent things; your morals are the things in themselves absolutely necessary, of an indispensable and eternal obligation, pp. 8, 9. But, secondly, you tell us of points of faith that are secondarily fundamental, the disbelief of which cannot consist with true holiness in those to whom the gospel is sufficiently made known. ANSW.-The secondary fundamentals also are all kept close and hid, and not otherwise to be understood but by implication; however, the disbelief of these is not of so sad a consequence as is that of the former, because, say you, "they are not in their own nature holiness," p. 235. Yea, he insinuateth that the disbelief of them may stand with true holiness in those to whom the gospel is not sufficiently made known. Of these secondary fundamentals, therefore, whatever is their number, this is one, even coming to God by Christ; for as in pages 7 and 9 he calleth it a positive precept, a thing that in itself is neither good nor evil, so here he speaks of such as are not in their own nature holy; not such as that holiness is not in some degree or other at- tainable without the belief of them. DOCTRINAL DISCOURSES. 371 = That one of these secondary fundamentals is intended by Mr. Fowler, that of coming to God by Christ, I further gather, because he saith, that "in the number of these are all such doctrines as are with indisputable clearness revealed to us," that is, by the holy scriptures of the New Testament, (p. 235;) for therein is this revealed to be a fundamental; but he saith, not a primary one, because that in itself it is but indifferent, and not in its own nature good. "Now the be- lief of these,” saith he, "though it is not in itself any more than in higher or lower degrees pro- fitable, (confusion! darkness! confusion!) yet it is absolutely necessary from an external cause" —that is, with such abundant clearness as that nothing can cause men to refuse to admit them but that which argueth them to be stark naught. ANSW. 1. Then, hence it seems that the reason why you admit these secondary sort of funda- mentals is not from any internal power, but an external declaration only. 2. Nay, and you do but admit them neither, and that, too, for some external cause, not be- cause of the worthiness of the nature of the points themselves. 3. And were it not but that you are loath to be counted stark naught in the eyes of men, so far as I can discern, you would not at all make profession of them, with pretence as unto God; for, say you, "We must take notice here that all such points (viz., these fundamentals) are not of equal necessity to be received by all Christians, because that in regard of the diversity of their capacities, education, and other means and ad- vantages, some of them may be most plainly perceived by some to be delivered in the Scrip- tures, which cannot be so by others with the like ease. "" ANSW. From these words I take notice of four things- 1. That by this universal (all Christians) is comprehended the heathen and pagan people that give heed to, and mind to follow, that light that originally and naturally stirreth them to moral duties. These be they that want the education and advantages of others, and are not in such a capacity as they to whom these things are deli- vered by the Scriptures. 2. That this people, notwithstanding they want a scripture revelation of these secondary fundamentals, yet have the more necessary, the first sort of fundamentals; for the secondary sort, say you, are not in their own nature such as that holiness is not in some degree or other attainable without the belief of them. 3. That therefore these secondary sort of funda- mentals are only necessary to be believed by them that have the indisputable (the scripture) revelation of them, and that, in truth, the others may be saved without them. 4. But yet, even those that are made capable, by education and other advantages, to obtain the belief of them, ought, notwithstanding, not to have the same respect for them as for those of the first sort of fundamentals, because they are not in their own nature such. But will this man know that Christ is not only a fundamental, but the very foundation of all other fundamental truths revealed both in the Old Testament and the New; and that his pure human nature, with the dictates of it, with his feigned Adamitish holiness, is no fundamental at all; I mean, no fundamental of faith, no gospel fundamental, 1 Cor. iii. 14; Eph. ii. 19, 20. Yea, will he know that from heaven there is none other name given than the name of Jesus Christ whereby we must be saved, none other name given under the whole heavens, Acts, iv. 12. Oh, the witchcrafts by which some men's spirits are intoxicated! and the strength of delu- sion by which some are infatuated, and turned aside from the simplicity that is in Jesus Christ! But I proceed. Your great question, or rather your Urim and Thummim, by which you would have all men make judgment of their saveable or damnable state (p. 236), is, according to your description of things, most devilish and destructive; for to obey God and Christ in all things, with you, is to do it from principles purely human in the faith of this, that Christ hath designed to possess us again with that holiness we had lost. Again, to obey God and Christ, with you, is so to obey all their laws as respecting the first principles of morals, and our obedience to them far more indispensable than that of coming to God by Christ. Further, he that obeys them in all things, with your direc- tions, must not look upon faith in the blood of Christ, and justification by his righteousness, as the main and first, but the second part of our duty; other commands, or precepts, more natu- rally holy and good, first being embraced, and lived in the practice of, by us. This, I say, being the doctrine you have as- serted, and the foundation on which your Urim and Thummim stands, the foundation, with your trial, are both from the devil and hell, as hath at large been proved and discovered in this book. And I now will add, (and bid you take your advantage,) that should a man with all his might strive to obey all the moral laws, either as they are contained in the first principles of morals or in the express decalogue, or ten commandments, without faith first in the blood, and death, and resurrection of Christ, &c., for his justification with God, his thus doing would be counted wickedness, and he in the end accounted a rebel against the gospel, and shall be damned for want of faith in the blood of the Lord Jesus. Your twenty-second chapter saith that "the design of Christianity teacheth us what doctrines and practices we ought, as Christians, to be most zealous for, or against," p. 237. ANSW.-But there is not by that, it being rightly stated, one syllable that tendeth to en- courage any man to have lower thoughts of coming to God by Christ than of keeping the moral law, for even the first text you bring doth utterly overthrow it-" Contend," say you, "for the faith;" I answer, then, not for the law of works, for the law is not of faith; but the man that doth these things shall live in them, by them. Contend earnestly for the faith, for there are certain men crept in unawares, which were before of old ordained unto this condemnation, (even the condemnation that is to come upon them that contend against the faith ;) for these ungodly men turn the grace of God into lasci- A A 2 372 DOCTRINAL DISCOURSES. viousness, and deny the only Lord God, and our Lord Jesus Christ. Now these creeping, un- godly men may be divided into three ranks- 1. Such as by principle and practice both say, "Let us do evil, that good may come thereon; and their damnation is just," Rom. iii 8, 9. | 2. Such as by practice only appear to be such, denying to profess the principle thereof, "such are they that made excuse and delay when in- vited to come to the wedding," Matt. xxii. 1-3; Luke, xiv. 3. There is yet another sort, and they are such as seem to deny it both in principle and practice also, only they do it covertly, privily bringing in damnable heresies, even denying the Lord that bought them. "These bring upon themselves swift destruction," 2 Peter, ii. 1. What you say about doubtful opinion, alter- able modes, rites, and circumstances in religion, (p. 239,) I know none so wedded thereto as your- selves, even the whole gang of your rabbling [low], counterfeit clergy, who generally, like the ape you speak of, lie blowing up the applause and glory of your trumpery; and like the tail, with your foolish and sophistical arguings you cover the filthy parts thereof, as you sweetly argue in the next chapter, (p. 242,) saying, "Whatsoever of such are commended by the custom of the place we live in, or commanded by superiors, or made by any circumstance convenient, to be done, our Christian liberty consists in this, that we have leave to do them." So that do but call them things indifferent, things that are the customs of the place we live in, or made by any circumstance convenient, and a man may not doubt but he hath leave to do them, let him live at Rome or Con- stantinople, or amidst the greatest corruption of worship and government. These are therefore, doubtless, a third sort of fundamentals, by which you can wrestle with conviction of conscience, and stifle it; by which you can suit yourself for every fashion, mode, and way of religion. Here you may hop from presbyterianism to a prelati- cal mode; and if time and chance should serve you, backwards and forwards again; yea, here you can make use of several consciences, one for this way now, another for that anon; now putting out the light of this by a sophistical, delusive argument, then putting out the other by an argu- ment that best suits the time. Yea, how oft is the candle of the wicked put out by such glorious learning as this. Nay, I doubt not but a man of your principles, were he put upon it, would not stick to count those you call gospel positive pre- cepts of no value at all in the Christian religion; for now, even now, you do not stick to say, that even that of going to God by Christ is one of these, and that such an one as, if absolutely considered in itself, is neither good nor evil." How, then, if God should cast you into Turkey, where Mahomet reigns as lord; it is but reckon- 66 | This third sort make of the doctrine of grace, and of the forgiveness of sins through the faith of the righteousness of Christ, a loose and licen- tious doctrine, or a doctrine that giveth liberty to the flesh; by reason of these the way of truth is evil spoken of, and the hearts of innocent ones alienated therefrom; these will not stick to charge it upon the very chief of the brethren, if they shall say, as sin abounded, grace hath much more abounded; that they press men to do evil, that good may come of it," Rom. iii. 8, 9. But, as I said, these vilify Christ, not with open words, but covertly; privily they bring in their blas- phemy under a cloak, crying, The law, holi- ness, strictness, good works, &c. Besides, these clothe their doctrines with names and notions that belong not at all unto them; as of Christ, grace, the Spirit, the gospel, when there is only there the devil, and his angels, and errors, as angels of light and ministers of unrighteousness. Of this last sort are you, and the subject-matter of your book; for you bring into the world an anti-gospel holiness, anti-gospel principles, and anti-gospel fundamentals; and that these things might be worshipped by your disciples, you give them the name of holiness, the design of Christ, and of Christianity; by which means you remove the Christ of God from before, and set him being that it is the religion and custom of the coun- hind, forbidding men to believe on him till they try, and that which is authorized by the power have practised your things first; nay, after they that is there; wherefore it is but sticking to your have practised yours, they then must come to dictates of human nature, and remembering that God by him, still respecting the principles and coming to God by Christ is a thing of an indif- dictates of humanity as things of the greatest ferent nature in itself, and then for peace' sake, weight, things that are good in themselves; still and to sleep in a whole skin, you may comply, considering that "coming to God by Christ is and do as your superior commands. Why? Be- not good in itself, but so only upon the account cause in Turkey are your first sort of fundamen- of certain circumstances; a thing in itself of an tals found; there are men that have human indifferent nature, and, absolutely considered, nature and the law of morals written in their neither good nor evil." hearts; they have also the dictates thereof written within them, which teach them those you call the eternal laws of righteousness; wherefore you both would agree in your essential and immutable differences of good and evil, (p. 6,) and differ only about these positive laws, indifferent things. Yea, and Mahomet also for the time, because by a custom made convenient, might be now ac- counted worshipful, and the circumstances that attend his worship, especially those of them that clash not with the dictates of your human nature, might also be swallowed down. (6 Behold you here then, good reader, a glorious latitudinarian, that can, as to religion, turn and Wherefore, Sir, laying aside all fear of men, not regarding what you may procure to be in- flicted upon me for this my plain dealing with you, I tell you again, that yourself is one of them that have closely, privily, and devilishly, by your book, turned the grace of our God into a lascivious doctrine, bespattering it with giving liberty to looseness, and the hardening of the ungodly in wickedness, against whom shall you persist in your wickedness, I shall not fail (may I live, and know it, and be helped of God to do it) to dis- cover yet further the rottenness of your doctrine, with the accursed tendencies thereof. - F DOCTRINAL DISCOURSES. 373 (6 twist like an eel on the angle, or rather like the weathercock that stands on the steeple. But," saith he, our refusing to comply with these can hardly proceed from anything better than a proud affectation of singularity, or at best from superstitious scrupulosity," p. 242. Do but believe him therefore in what he saith, and you cannot choose but be ready with him to comply with all modes that may serve for advan- tage. 66 Besides, he saith, that the word "superstition" in the Greek implieth a frightful and over-timo- rous apprehension of the Divine nature, and con- sequently a base and undervaluing conception of it. So that to be tender of conscience, especially in things of Divine worship, binding up the soul to the words of the everlasting testament, in such things especially as a fool can call little and insignificant, trivial matters, rendereth a man such an one as hath a very erroneous con- science. But he would not be understood (p. 244) as if he here intended to vilify things that are plainly commanded, or to tolerate that which is plainly forbidden, only he would have all things that may fall within the reach of these two general heads be examined by this general rule, "his description of the design of Christianity." ANSW.—But I could tell him, that whatsoever is imposed as a part of God's worship is judged by a better rule than his, both as to its goodness and badness; neither can we account anything indifferent that is a part thereof. Besides, what- soever is reputed a part of God's worship layeth hold on the conscience of the godly; although a ranting latitudinarian may say, "If the devil should preach, I would hear him, before I would suffer persecution," as a brave fellow, which I could name, in his zeal was pleased to declare. | But what trust should any man put to the rule to which you direct him for help and relief therein, seeing that from the beginning to the end, from the top to the bottom, it is a cursed blasphemous book, a book that more vilifieth Jesus Christ than many of the quakers themselves; for which of them said worse of him, and make coming to God by him a more insignificant thing, than you by your pretended design of Christianity have done. We have, therefore, a more sure word of the prophets, to the which "we do well to take heed," (2 Pet. i. 19,) by which both your doctrine and practice are already judged to be naught, as will be further discovered time enough when you shall justify or condemn particulars. Your twenty-fourth chapter I shall now pass by, until I can better compare you and popery, against which you there so stoutly diggle [work] together. Your twenty-fifth chapter carrieth in it a hi- deous outcry against many of your ministers and guides, complaining and confessing that "no- thing hath so conduced to the prejudice of your church of England, and done the separating par- ties so much service, as the scandalous lives of some that exercise your ministerial function," p. 258. ANSW.-I will grant it, if you respect these poor carnal people who yet have been shamed from your assemblies by such vicious persons you mention; but the truly godly and spiritually judicious have left you from other arguments, of which I shall not here dilate. But from p. 261 to the end of the chapter you take upon you to particularize other of your ministers that are an offence to you, and to the design of your Christianity. 1. "Such as affect to make people stare at their high-flown, bombast language, or to please their fantasies with foolish jugglings and pedantic or boyish wit, or to be admired for their ability in dividing of a hair, their metaphysical acuteness and scholastic subtlety, or for their doughty dex- terity in controversial squabbles." And I add, had you joined herewith such as vilify and trample upon the blood of the Lord Jesus, pre- ferring the snivel of their own brains before him, you had herein but drawn your own picture, and given your reader an emblem of yourself. 2. The second sort you blame are "such as seek to approve themselves to their auditories to be men of mysteries, and endeavour to make the plain and easy doctrines of the gospel as intricate and obscure as ever they are able." I will add to these, such as take away the doctrine of faith, and that set themselves and their works in the room thereof; such as have sought to overturn the foundation, Jesus Christ, and have made coming to God by him in itself of a far more indifferent nature than the dictates of our hu- manity. 3. Another sort, you say, are " such as preach upon free grace and Christian privileges other- wise than as motives to cite to obedience, and never scarce insist upon any duties but those of believ- ing, laying hold on Christ's righteousness, apply- ing the promises, and renouncing our own right- eousness, which they that have none at all to renounce have a mighty kindness for. ANSW. 1. Who they are that preach free grace in your church to excite men to uncleanness, you may know better than I; but if these words (otherwise than to cite men to obedience) be thus thrust in of purpose thereby to speak evil of the preachers of free grace, and the exalters of the imputed righteousness of Christ, then look to it, for such venom language as this doth but in- volve you within the bowels of that most dread- ful prophecy concerning the false prophets of the last days, that shall privily bring in damnable heresies, even denying the Lord that bought them. 2. The preaching of free grace, pressing to be- lieving, and laying hold on Christ's righteousness, are the most available means under heaven to make men holy and righteous-1. Before God; 2. Then before men. 3. The preaching of these are, first and prin- cipally, to beget faith, to beget life, to beget souls to God; yea, to beget in men such a principle, whereby they may serve God acceptably, with reverence and godly fear. 4. But to preach free grace doth much con- demn your free will; to preach Christ's right- eousness doth utterly curse and condemn yours; and to preach the promise of grace doth quite shut out a covenant of works; therefore, no 374 DOCTRINAL DISCOURSES. } marvel if you, who are so wedded to these things, be such an enemy to free grace, the righteous- ness of Christ, and the gospel-promises, that you make even these things a characteristical note (first abusing the consequences of them) of a church-troubling preacher. 5. You tauntingly proceed, saying, "Such preachers also press us to renounce our own righteousness, which they that have none at all to renounce have a mighty kindness for. ANSW.-Indeed, those that have a righteous- ness of their own, as the pharisees and hypocrites of old, had never much kindness for the doc- trine of grace and the ministers of Christ, but the publicans and harlots had, and therefore these, while they that had righteousness stumbled and fell, entered into the kingdom of heaven. "The publicans and harlots shall enter the kingdom of heaven before you." But what right- eousness have you of your own to which you so dearly are wedded that it may not be let go for the sake of Christ, seeing also so long as you go about to establish it, " you submit not yourself to the righteousness of God"? Rom. x. 3. Yea, why do you taunt those ministers that persuade us to renounce our own righteousness, and those also that follow their doctrine, seeing this was both the doctrine and practice of Paul and all others, save only those that had Moses' veil over their hearts? Another sort of ministers that you say are enemies to the promoting of holiness are "such as are never in their element but when they are talking of the irrespectiveness of God's decrees, the absoluteness of his promises, the utter disabi- lity and perfect impotency of natural men to do anything towards their own conversion, and that insist with great emphasis and vehemency upon such like false and dangerous opinions," p. 262. ANSW. The men that preach these things, being rightly stated, preach the truth of God, if the scriptures may bear sway, they having all been proved the truth of the gospel both by the prophets and apostles; and when you shall think meet by argument to contradict them, either I or some other may shew you the folly of your un- dertaking. In the meantime, let the reader take notice that here you have judged not by scrip- ture, nor by reason, but upon a bare presumption, arising from your pride or ignorance. Where- fore pray you in your next shew us, 1. What is in man that the decree of election should respect as a thing foreseen of God to pre- vail with him to predestinate him to eternal life by Jesus Christ our Lord. 2. Make it manifest that in the word of God there neither is nor can be any absolute promise contained. 3. Shew us what ability there is in a natural man, as such, to do things towards his own con- version; I mean, things immediately tending to, and that must infallibly consummate therein, and let us see what things they are; and know that when you have well done all this, according to the scriptures of truth, that then it will be time enough to condemn the contrary for false and dangerous opinions. But shall I speak the truth for you? The rea- son of this your presumptuous exclamation and condemnation of these things is, because they stand in the way of promoting your ignorant, tottering, promiseless, and gospelless holiness; they stand in the way of old Adam, they stand in the way of your dunghill, rebellious righteous- ness; they stand in the way of your freedom of will, and a great rabble more of such-like pre- tended virtues. Yea, they do, and must, and shall stand there, when you and the rest of the Socinians and quakers have said their all against them. Skat There is yet another sort of preachers whom you condemn, and so do I as well as you, though not in your spirit, nor to advance your pesti- ferous principles; and they are "such as make it their great business to advance the petty interest of any party whatsoever, and concern themselves more about doing this than about promoting and carrying on that wherein consists the chief good of all mankind, and are more zealous to make proselytes to their particular sects, than converts (I will add, first to Jesus Christ, and then) to a holy life, and press more exact and rigid con- formity to their modes and forms than to the laws of God and the essential duties of the Christian religion." Lastly, The caution which you give to ministers, because there wanteth for it among you a foun- dation, is to be esteemed but an error, and an abuse of the words and practices of the apostle. And as for your subtle and close incensing the power to persecute nonconformists, know that we are willing, God assisting, to overcome you with truth and patience, not sticking to sacrifice our lives and dearest concerns in a faithful witness- bearing against your filthy errors, compiled and foisted into the world by your devilish design to promote paganism against Christianity, pp. 265, W 266. I come now to your twenty-sixth chapter, which is spent to prove "that an obedient temper of mind is a necessary and excellent qualifica- tion to prepare men for a firm belief and a right understanding of the gospel of Christ, p. 267. | ANSW. 1. Forasmuch as the obedient temper you mention is precedent to, or before faith and the right understanding of the gospel, it must needs be also that which stands with unbelief and ignorance of the same. Now that this should be an excellent and necessary qualification to a firm belief and right understanding of the gospel is altogether without proof and truth. But this is affirmed for the further promoting of your human nature, and the things that originally are dictates thereof. But, 2. The obedience, or inclination to obedience, that is before faith, or the understanding of the gospel, is so far off from being an excellent pre- parative, or good qualification for faith and the knowledge of the gospel, that in its nature (which is more than in its consequences) it is a great obstruction thereto. For, while a man remains faithless and igno- rant of the gospel, to what doth his obedient temper of mind incline? Not to faith, nor the gospel of Christ, for with these as yet you sup- pose he hath not to do; therefore he inclineth to the law of morals, either as it was delivered in tables of stone from Sinai, or as written in the TA Į DOCTRINAL DISCOURSES. 375 hearts of all the children of men; to it, under the last consideration, (which is in truth the most heathen and pagan) to it, as so you intend your obedient temper of mind should incline, pages 7-10. Now this doctrine being in itself of quite an- other nature than the doctrine of faith, and also, as such, a covenant by itself, it requireth the mind by virtue of its commands to stand to that, and to rest in that; for of necessity the heart and mind of a man can go no further than it seeth and hath learnt, but by this moral doctrine the heart and mind is bound and limited to itself by the power of the dictate to obedience, and the promise of obtaining the blessing when the pre- ceptive part of it is fulfilled. Hence Paul tells us (2 Cor. iii.) that though that ministration that was written and engraven in stones (which in nature is the same with this) was glorious, yet these imperfections attended the man that was in it- 1. He was but within the bounds of the minis- tration of death. 2. In this estate he was blind, and could not see how to be delivered therefrom. The veil is over their heart, so that they could not heretofore, neither can they now, see to the end of that which was commanded, neither to the perfection of the command, nor their own insufficiency to do it, nor to the death and curse of God that at- tended him that in everything continued not in all that was written in the book of the law to do them. 3. Every lecture, or reading of this old law, is as a fresh hoodwinking of its disciples, and a doubling of the hindrance of their coming to Christ for life. "But their minds were blinded; for until this day the same veil remaineth untaken away in reading of the Old Testament, which veil is done away in Christ; but even unto this day, when Moses is read, the veil is over their hearts," 2 Cor. iii. 6—15. And let the reader note, that all these things attend the doctrine of morals, the ceremonies being in themselves more apt to instruct men in the knowledge of Christ, they being by God's ordination figures, shadows, representations, and emblems of him; but the morals are not so, neither as written in our natures, nor as written and engraven in stones, Gal. iii. 24. Wherefore, your so highly commended obedient temper of mind (you intending thereby a hearty compli- ance before faith with morals for righteousness) is so far off from being an excellent temper, and a necessary qualification to help a man to a firm belief and a right understanding of the gospel, that it is the most ready way of all ways in the world to keep a man perpetually blind and iguo- rant thereof. Wherefore the apostle saith that the veil, the ignorance, cannot be taken away but when the heart shall turn to the Lord-that is, from the doctrine of morals, as a law and covenant in our natures, or as it was written and engraven in stones, to Christ for mercy to pardon our traus- gressions against it, and for imputative righteous- ness to justify us from it. While Moses is read, the veil is over the heart-that is, while men with their minds stand bending also to do it. But mark, when it (the heart) shall turn to the Lord, or to the word of the gospel, which is the revelation of him, then the veil shall be taken away. And hence it will not be amiss if again we consider how the Holy Ghost compareth or setteth one against another these two adminis- trations. The law he calls the letter, even the law of morals, that law that was written and engraven in stones. The other ministration he calls the ministration of the Spirit, even that which Christ offered to the world upon believing. Again; he denieth himself to be a minister of the law of morals. He hath made us able ministers of the New Testament, not of the letter (or law), but of the Spirit, (or gospel.) The reason is, for the letter, or law, can do nothing but kill, curse, or condemn; but the Spirit, or the gospel, giveth life. Further; in comparing, he calls the law the ministration of death, or that which layeth death at the doors of all flesh; but the gospel, the ministration of righteousness, because by this ministry there is a revelation of that righteousness that is fulfilled by the person of Christ, and to be imputed for righteousness to them that believe, that they might be delivered from the ministration of death. How then, hath the ministration of God no glory? Yes, forasmuch as it is a revelation of the justice of God against sin. But yet again, its glory is turned into no glory when it is compared with that which excelleth. For if the ministration of death, written and graven in the stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which glory was to be done away, how shall not the ministration of the Spirit be rather glorious. For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory; for even that which was made glorious hath no glory in this respect, by reason of the glory that excelleth, 2 Cor. iii. 9, 10. So, then, your obedient temper of mind, for- asmuch as it respecteth the law of morals, and that too before faith, or a right understanding of the gospel, is nothing else but an obedience to the law, a living to death, and the ministration of condemnation, and is a persuading the world that to be obedient to that ministration that is not the ministration of the gospel, but holdeth its disciples in blindness and ignorance, in which it is impossible Christ should be revealed, is an excellent, yea, a necessary qualification to pre- pare men for a firm belief and a right under- standing of the gospel of Christ, which yet even blindeth, and holdeth all blind that are the followers of that ministration. I come now to your proof, which indeed is no proof of this anti- gospel assertion, but texts abused and wrestled out of their place, to serve to underprop your erroneous doctrine. The first is, "If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself," John, vii. 17, p. 268. ANSW.-This scripture respecteth not at all the moral law, or obedience to the dictates of human nature, as an acceptable qualification pre- cedent to faith, or that for the sake of which God 376 DOCTRINAL DISCOURSES. will give men faith in, and a right understanding of, the gospel, but is itself an immediate exhor- tation to believing, with a promise of what shall follow; as who shall say, The Father hath sent me into the world to be salvation to it, through faith in my blood. My Father's will therefore is, "that men believe in me;" and if any will do his will, he shall know of the doctrine, he shall feel the power thereof, by the peace and comfort that will presently possess the soul, and by the holy effects that follow. That this is the true exposition of this place will be verified if you consider, that to do the will of God in a New-Testament sense is to be taken under a double consideration-1. As it respecteth Christ. 2. Man. 1. As it respecteth Christ, so it concerns his completing the redemption of man by himself, by his own personal performances, John, vi. 38, 39; Heb. x. 5—10. 2. As it respecteth man, it doth first and im- mediately respect our believing on him for re- mission of sins and eternal life. "And this is the will of the Father which sent me," saith Christ, "that every one that seeth the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day," John, vi. 40. This then is the will of God, that men do believe in Jesus Christ. Again; when the Jews asked Jesus Christ what they should do that they might work the works of God, he did not send them first to the moral precept, or to its first principles in the hearts of men, by obeying that to fit themselves for faith, but immediately he tells them, This is the work of God, that ye believe in him whom he hath sent," John, vi. 29. This is the work of God-that is, "This is his commandment, that we believe in the name of his Son Jesus Christ, &c., and love one another, as he gave us com- mandment," 1 John, iii. 23. If any man will do his will, he shall know of the doctrine—that is, as I have said, he shall feel, and have the authority of this faith in his heart, both to give peace and joy in his heart, and assurance and the sealing of his soul to glory. For all these things come in upon believing first in Christ__ 1. "By faith we have peace with God," Rom. v. 1. 2. "We have joy and peace through believing," Rom. xv. 13. 3. "Assurance comes also through believing," John, vi. 69; Heb. x. 22. : 4. Yea, and the sealings up to eternal life "In whom also, after that ye believed, ye were sealed with that Holy Spirit of promise," Eph. i. 13. 5. Sanctification and a right obedient temper are not to be found in men before, but after they have believed: He purified their hearts by faith." Yea, heaven and eternal happiness are promised to them who are sanctified by faith which is in Christ, Acts, xv. 9; xxvi. 18. This first text, therefore, hath been by you abused, in that you have ungodly strained it (but in vain) to make it warrant your heathenish pre- parations to faith. The second scripture: "He that is of God heareth God's words; ye therefore hear them not, because you are not of God," John, viii. 47. ANSW. This scripture supposeth men must first be of God before they can hear God's word, before they can hear it with the hearing of faith; and therefore nothing respecteth those that be- fore they have faith live in the law of works, and least of all those that become obedient thereto, that thereby they may obtain everlasting life; for these are not of God, not of him in a New- Testament sense; not sons, because they are born of men, of the will of men, of the law, and ac- cording to the wisdom of flesh and blood, John, i. 12, 13. Your third scripture is, " And as many as were ordained to eternal life believed," (Acts, xiii. 48 ;) which text you thus expound: "That as many of the Gentiles as were disposed, or in a ready preparedness for eternal life, believed; that is, those which were proselytes of the gate, who were admitted by the Jews to the hope of eternal life, and to have a portion in the age to come, without submitting to the whole law, or any more than owning the God of Israel, and observing the seven precepts of Noah." ANSW. 1. That obedience to the moral law is not a preparative to faith, or an excellent and necessary qualification to the right understanding of the gospel, I have proved. 2. That to be a Jewish proselyte was to live in the faith of Messias to come, is the strain of all the scriptures that have to deal with them. 3. But that ordaining men to eternal life re- spects an act of the Jews, or that the Jews did dispense with the Gentile proselytes in their casting off all their laws but the seven precepts of Noah, 4. Or that God counted this a fit or forerun- ning qualification to faith in Jesus Christ, neither stands with the word of God, nor the zeal of that people. 5. Besides, the words presently following seem to me to insinuate more-viz., that the Jews and religious proselytes that adhered to Paul at his first sermon (ver.43) did contradict and blaspheme at his second, (ver. 45;) and moreover, that it was they that raised persecution upon him, and expelled him out of their coasts, ver. 50. When the Gentiles, even those that were more barba- rously ignorant at his coming, when they heard that by Christ there was offered to them the for- giveness of sins, they believed, (ver. 48,) and glo- rified the word of the Lord. The wisdom of heaven so disposing such of their hearts that were before by him, not by Jews, ordained to life. "And as many as were ordained to eternal life, believed." But you come again in p. 269 to the scripture first urged by you, " If any man will do his will," &c., and you tell us that this must also needs be implied-he shall rightly understand the doctrine too; which word "understand" you so carry as may best help you in case you should meet with an adversary. As if any should thus object, that here you have granted that the words make pro- mise of an understanding of the gospel, yea, re- quire in it the very first act of the will, then you readily shift it by saying, that this is implied only, suggesting that obedience to morals is ex- DOCTRINAL DISCOURSES. 377 $ A. "་་་,! 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But if one of your brotherhood stop here, and make the objection, then you add, "It is knowledge, at least in all the necessary points thereof, absolutely necessary and essential parts, from among which you long since did cast out coming to God by Jesus Christ;" yea, you add, yea, you add, "that by (that which you call) the design of the gospel it may be presumed that whosoever con- sidereth it with a design of being so-that is, of living up to human principles, and that desireth to be possessed again of the holiness he hath lost, for that is it for the proof of which you have written above three hundred pages he must needs believe the gospel to have come from God, and also be enlightened in the true knowledge of at least the necessary points of it"-viz., all moral duties contained therein; which are never a one of them as such an essential of the gospel, but are such duties as are consequential to the belief thereof. K Wherefore (although you feign it) this honest temper, as you call it, will not help you, 1. To judge of the gospel without prejudice; nor, 2. To evidence it with satisfaction; nor, 3. Se- cure those in whom it is from error and delusion; no man being more brutish or heathenish, nor so void of satisfaction about it, nor more involved in error concerning it, than yourself, being truly what you charge upon others-1. Grossly igno- rant; 2. Too highly opinionate; 3. Proud in af- fection; 4. Lignalish [bitter]; 5. A self-lover; 6. And for your blasphemy under the just judgment of God. "If our gospel be hid, it is hid to them that are lost. In whom the God of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them," 2 Cor. iv. 3, 4. I am come now to your last chapter, (p. 281,) which tells us wherein the essence and life of Christianity consist-viz., in a good state and habit of mind, in a holy frame and temper of soul. ANSW. 1. They consist in a life of faith when I live in the belief of this, that Christ loved me, and gave himself for me. "The life that I now live in the flesh," saith Paul," it is by the faith of the Son of God, who loved me, and gave himself for me." 2. And besides, a good state and habit of mind, or a holy frame and temper of soul, in your notion of them, which respecteth purely obedi- ence to morals from natural impulses or dic- tates of our humanity, they are rather heathenish than Christian, and, being alone, end in death rather than life. "As many as are of the works of the law are under the curse;" he saith not, they that sin against it, but they that are of the works of it, such as do justice, righteousness, charity, goodness, mercy, patience, and all kind of moral duties, from principles, human, natural, or as men, they are under the curse, because they have sinned first, and also are infirm and weak in their pursuit after the perfections they desire. These follow after righteousness, but that flies from them, wherefore they do not obtain it, because they seek it not by faith in Christ, but, as it were, by the works, the righteous, good, and holy works of the law, Rom. ix. 30-32. But you add, "It is such a habit of mind, such a frame and temper of soul, as esteemeth God as the chiefest good, and preferreth him and his Son Jesus Christ before all the world, and that prizeth above all things an interest in the Divine per- fections," &c. ANSW.-God must needs be esteemed the chiefest good by all that have but, and are ruled by, the light of nature, because they see him by his works to be almighty, merciful, and eternal, (Rom. i. 20;) but this may be where the know- ledge of the man, the Mediator, is not; therefore this, in this and in your sense, cannot be of the essence of Christianity, for that it is common to all the world. That estimation of God which is common to natural men cannot be of the essence of Christianity, because they want that know- ledge of him that comes by Jesus Christ, and so are not capable to esteem of him under a Chris- tian consideration. But you say, "It is that good habit and temper of mind that preferreth God and his Son Jesus Christ before all the world.' "" ANSW. He that esteemeth God above all must needs, at least in his judgment, so prefer him; but whereas you add, “and his Son Jesus Christ, you put in those words but as a cloak, for your- self have not preferred his Son Jesus Christ, no, not before a moral law, no, not before your obedience to it, although but by human prin- ciples; yea, you have accounted the command of God, by which we are enjoined by him to come to God, a thing in itself but like Levitical cere- monies, or as baptism and the Lord's supper, a thing in itself indifferent, and, absolutely con- sidered, neither good nor evil, pp. 7-9. You add, "It is such a temper as prizeth above all things an interest in the Divine perfections, such as justice and righteousness, universal charity, goodness, mercy, patience, and all kind of purity." ANSW.-Seeing by these expressions you only intend moral virtues, and those that are inherent in you, and originally operations of humanity, it is evident that you have but impiously and idola- trously attributed to your own goodness so high and blessed a title; for whatsoever is in your nature, and originally the dictates thereof, and whatsoever proficiency you make therein by human principles, and helps of natural endow- ments, these things are but of yourself, your own justice, your own righteousness, your own charity, goodness, mercy, patience, kindness, &c. Now to call these the Divine perfections, when they are only your own human virtues, bespeaks you, I say, fond, impious, and idolatrous, and shews you, in the midst of all your pretended design to glorify God, such an one who has set up your own goodness with him, yea, and given it the title of his blessed grace and favour. That scripture you mention, Rom. xiv. 17, although by the word "righteousness" there is in- tended obedience to the moral law, yet to it by persons already justified by Christ's righteous- ness; hence they are said to do it in the joy and peace of the Holy Ghost, or by the joy and peace which they had by faith in Christ's righteousness, 378 DOCTRINAL DISCOURSES. Hence as revealed to them by the Spirit of God. again they are said in it to serve Christ, or to receive the law at his hand, which he giveth to them to walk after, having first justified them from the curse thereof by his blood. 2. The law was given twice on Sinai; the last time with a proclamation of mercy going before, and he that receiveth it thus receiveth it after a gospel manner; for they as justified persons are dead to the law as a covenant of works by the body of Christ, that they might live to another, even to him that is raised from the dead, Rom. vii.; Gal. ii. 19. But you by this scripture intend not this doctrine, for you make justification by Christ come after, not before, obedience to the law; yea, you make obedience thereto the essential, and coming to God by Christ but a thing of a more remote nature from true and substantial gospel righteousness. In p. 283 you speak again of the old principle, and thus you comment" A principle of holiness that respecteth duty, as with respect to the nature of the command, so not with respect to the duty as occasioned by certain external inducements and motives, but from a good temper and disposi- tion of soul." ANSW.-This, I say, still respecting your old principle of humanity, and the purity of your nature, the most amounts but to this: your prin- ciple is confined to a liberty of will and affections with respect to doing of the law of works, which many have professed to have, and do before you, and yet have come short of the glory of God. For as I told you before, I tell you now again, that the gospel principles are the Holy Ghost and faith, which help that soul in whom they dwell to count believing in Jesus Christ the great and essential part of our Christianity, and our reckon- ing ourselves pardoned for the sake of him: "And thus being set free from sin, we become the servants of God, and have our fruit unto holiness, and the end everlasting life," Rom. vi. 20. "Know Your description of a child of Abraham, you meaning in a New-Testament sense, is quite beside the truth; for albeit the sons of Abraham will live holy lives, and become obedient to the substantial laws, yet it is not their subjection to morals, but faith in Jesus, that giveth them the denomination of children of Abraham. ye, therefore, that they that are of faith are the children of faithful Abraham. They that are of faith, the same are the children of Abraham. Yea, they that are of faith are blessed with faith- ful Abraham," Gal. iii. 7, 9. In p. 284 you say, that "there is not one duty more affectionately recommended to us in the gospel than is alms- giving." ANSW.-Yes, that there is, and that which more immediately respecteth our justification with God, than ten thousand such command- ments, and that is, faith in Christ. Almsdeeds is also a blessed command, yet but one of the second table, such as must flow from faith going before. Faith, I mean, that layeth hold on Christ's righteousness, if it be accepted of God; for before the heart be good, the action must be naught. Now the heart is good by faith, because faith, by applying Christ's righteousness, makes over whole Christ to the soul, of whose fulness it receiveth, and grace for grace, John, i. 16. Many things in this last chapter are worthy re- prehension, but because you tell us in the last two pages thereof is the sum of all that need to be said, I will immediately apply myself to what is there contained. You say, p. 296, "It is not possible we should not have the design of Christianity accomplished in us, and therefore that we should be destitute of the power of it, if we make our Saviour's most excellent life the pattern of our lives." By our Saviour's life (as by a parenthesis you also ex- press) you mean, as yourself hath in short described it, (chap. v.) viz.," the greatest free- dom, affability, courtesy, candour, ingenuity, gen- tleness, meekness, humility, contempt of the world, contentation, charity, tenderness, compas- sion, patience, submission to the Divine will, love of God, devoutest temper of mind towards him, mighty confidence and trust in God," &c. ANSW.-Our Saviour's life, in not only these, but all other duties that respected morals, was not principally or first to be imitated by us, but that the law, even in the preceptive part thereof, might be fully and perfectly fulfilled for us. "Christ is the end of the law for righteousness;" the end, not only of the ceremonial law, but the ten commandments too; for if the word "right- eousness" respecteth in special them, "Jesus in- creased in favour with God," (Luke, ii. 52; Matt. iii. 17,) this respecteth him as made under the law, and his pleasing of God in that capacity. So also doth that, "In him I am well pleased." Now, I say, as Jesus stood in this capacity, he dealt with the law in its greatest force and seve- rity, as it immediately came from God, without the advantage of a mediator, and stood by his perfect complying with, and fulfilling every tittle thereof. Besides, as Jesus Christ had thus to do with the law, he did it in order to his " finishing transgression, and putting an end to sin," (Dan. ix. 24,) and so consequently as Mediator and un- dertaker for the world; for his perfect comply- ing withal, and fulfilling every tittle of the law, respected nothing his own private person, that he for himself might be righteous thereby; for in himself he was eternally just and holy, even as the Father; but it respected us, even us; for us he was made under the law, that we, by his ful- filling the law, might by him be redeemed from under the law, and also receive the adoption of sons, Gal. iv. 4, 5. For we having sinned, and transgressed the law, and the justice of God yet requiring obedience thereto, and the law being too weak through our flesh to do it, God there- fore sent his own Son in the likeness of sinful flesh, who himself for us did first of all walk in the law, and then for sin suffered also in his flesh the sentence and curse pronounced against us by the law. For it was nothing less necessary, when the Son of God became undertaker for the sin of the world, that he should walk in obedience to the whole of the precepts of the law, to deliver us from the judgment of the law; I say, it was no less necessary he should so do, than that he should bear our curse and death; for it would have been impossible for him to have overcome the last, if he had not been spotless touching the DOCTRINAL DISCOURSES. 379 first; for therefore it was impossible he should be holden of death, because he did nothing worthy of death, no, not in the judgment of the law, o which he immediately stood. Now as Christ Jesus stood thus to and walked in the law, it is olasphemy for any to presume to imitate him, because thus to do is to turn mediator and under- taker for the sin of the world. Besides, whoso doth attempt it undertakes an impossibility, for no man can stand by the moral law as it imme- diately comes from the Divine Majesty, he having sinned first, even before he goeth about to fulfil it; and in this sense is that to be understood, "As many as are of the works of the law are under the curse," held accursed, because they have sinned first; accursed in their performances, because of imperfection, and therefore assuredly accursed at last, because they come short of the righteousness thereof. 1. Christ Jesus did never set himself forth for an example, that we by imitating his steps in morals should obtain justification with God from the curse of that law; for this would be to over- throw and utterly abolish the work which him- self came into the world to accomplish, which was not to be our example, that we by treading his steps might have remission of sins, but that through the faith of him, through faith in his blood, we might be reconciled to God. | 2. Besides, thus to imitate Christ is to make of him a Saviour, not by sacrifice, but by example; nay, to speak the whole, this would be to make his Mediatorship wholly to centre rather in pre- scribing of rules, and exacting obedience to morals, than in giving himself a ransom for men; yea, I will add, to imitate Christ as you have prescribed may be done by him that yet may be ignorant of the excellency of his person, and the chief end of his being made flesh; for in all these things which you have discoursed in that fifth chapter of him, you have only spoken of that something of which is apprehended by the light of nature; yea, nature itself will teach that neu should trust in God, which is the most ex- cellent particular that there you mention; where- fore our Lord Jesus himself foreseeing that in men there will be a proudness to content them- selves with that confidence, he intimateth that it would be in us insignificant, if it stand without faith in himself. "Ye believe naturally in God," saith he, "believe also in me," John, xiv. 1, 2. Faith in Jesus is as absolutely necessary as to be- lieve immediately in the Divine Being; yea, without faith in Jesus, whosoever believeth in God is sure to perish and burn in hell. If you be lieve not that I am he, ye shall die in your sins," John, viii. 24. And to take Jesus in morals for example is nowhere called believing in him, nei- ther is there one promise of eternal life annexed to such a practice. But you say, "if we tread in his blessed steps, and be such, according to our measure and capacity, as we have understood he was in this world." sion of sins; for Christ did nowhere make an- other mediator between God and him, nor did he ever trust to another man's righteousness, to be thereby justified from the curse of the law; neither did he at all stand in need thereof, with- out which we must be damned and perish. Now, I say, these things being nowhere practised by him, he cannot therein be an example to us. And I say again, seeing that in these things, by faith in them, is immediately wrapped up our reconciliation with God, it followeth that though a man take the Lord Jesus Christ in his whole life for an example in the end, that notwithstanding, he abideth unreconciled to God. Neither will that clause, " and be such," help such a person at all; for justification with God comes not by imitating Christ as exemplary in morals, but through faith in his precious blood. In the law I read that the paschal lamb was neither to be eaten sodden nor raw, but roast with fire must it be eaten, Exod. xii. Now to make salvation principally to depend upon imitating Christ's life, it is to feed upon him raw, or at most as sodden, or sanctified and holy. But the precept is, Eat it roast with fire; it is the antitype, as accursed of God for sin, and enduring the punishment for it, Exod. xix.; Deut. xxxiii. 2; Mal. iv. 1. The law is compared to fire, and its curse to a burning oven. Now under the curse of this fiery law was the Lord Jesus afflicted for the sins of the world; wherefore, as so considered, so considered, our faith must lay hold upon him for justification with God. This is the law of the burnt offering, (which was the offering for sin,) it is the burnt- offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it," Levit. vi. 9. But now I would inquire-Had Israel done the com- mandment if they had eaten the passover raw or boiled in water? or if they had offered that offer- ing that was to be burnt as a sin-offering other- wise than it was commanded? Even so, to feed upon Christ as he is holy and of good life only, and also as taking him therein for an example to us to follow his steps for justification with God, this is to eat the passover raw, and not as roast with fire; this is to feed upon Jesus, without re- specting him as accursed of God for our sin, and so consequently to miss of that eternal life that by his blood he hath obtained for every one that believeth on him. I have been pleased with this observation: "That none of the signs and won- ders in Egypt could deliver the children of Israel thence till the lamb was slain and roast with fire," Exod. xii. 1. And I have been also pleased with this: "That the Father, not Moses, gave the manna from heaven, which was a type of the flesh and blood of Christ, that whoso feedeth on shall live for ever," John, vi. 32. Yea, circumci- sion also, which was a type of inward and heart- holiness, was not of Moses, but of the fathers, and principally a consequence of the faith of Abraham, John, vii. 22. Whence I gather, that no wonder but the blood of Christ can save; that no kindness but the mercy of God can give this to us; and that no law but the law of faith can make us truly holy in heart. But you add, "Those that sincerely and industriously endea- vour to imitate the holy Jesus in his spirit and CC ANSW.--I say, for a man to confine himself only to the life of the Lord Jesus for an example, or to think it enough to make him, in his life, a pattern for us to follow, leaveth us, through our shortness in the end, with the devil and his angels, for want of faith in the doctrine of remis- 380 DOCTRINAL DISCOURSES. actions, can never be ignorant what it is to be truly Christians." Those that follow Jesus in his Spirit must first receive that Spirit from heaven, which Spirit is received, as I have often said, by applying, first, by faith, the merits of Christ to the soul for life and justification with God. The Spirit is not received by the works of the law, but by the hearing of faith; neither comes it in the ministry, or doctrine of morals, but in and by the ministry of faith; and the law is not of faith. Wherefore, seeing you have, in p. 223 of your book, forbidden sinners to come first to Jesus for justification with God, the spirit you talk of, however you call it the Spirit of Jesus, can be no other than the spirit of a man, which you also yourself, in pp. 7-9, call " the purity of human nature, a principle of reason, the first principles of morals, or those that are origin- ally dictates of human nature." Wherefore, by Wherefore, by these words, "in his Spirit" you do but blaspheme the Holy Ghost, and abuse your ignorant reader; calling now (quaker-like) the dictates of your humanity and your Socinian compliances there- with the Spirit of holy Jesus. I conclude, there- fore, that the way of salvation, or the design of Christianity as prescribed by you, is none other than the errors of your own brain, the way of death, the sum and heart of papistical quakerism, and is quite denied by the Lord Jesus and by his blessed testament. And now go your ways, and imitate the Lord Jesus, and take the whole history of his life for your example, and walk in his steps, and be such as much as you can, yet with- out faith in his blood first, yea, and if you stand not just before God through the imputation of his righteousness, your imitating will be found no better than rebellion, because by that, instead of faith in his blood, you hope to obtain remission of sins, thrusting him thereby from his office and work, and setting your dunghill righteous- ness up in his stead. | I come now to your conclusion-First, in p. 298, you press men to betake themselves to find (that which you call) the design of Christianity ac- complished in their hearts and lives. ANSW.-Seeing that the holiness that your erroneous book hath exalted is none other but that which we have lost; yea, and again, seeing you have set this in the head of and before the righteousness of Christ, I admonish my reader to tremble at the blasphemy of your book, and account the whole design therein to be none other but that of an enemy to the Son of God and salvation of the world. For that holiness, as I have shewed, is none other but a shadowish, Christless, graceless holiness; and your so exalt ing of it very blasphemy. You proceed, say- ing, "Let us exercise ourselves unto real and substantial godliness, (still meaning your Adam- itish holiness,) let us study the gospel, not to dis- course or only to believe, but also, and above all things, to do well." ANSW. Herein still you manifest either igno- rance of, or malice against, the doctrine of faith; that doctrine, which above all doctrines is the quintessence of the New Testament, because therein (and not principally, as you feign, by doing well) is the righteousness of God revealed, and that from faith to faith; not from faith to works, nor yet from works to faith. Besides, the gospel is preached in all nations for the obedience of faith, Rom. xvi. Neither works, the law, the dictates of humanity, nor the first principles of morals, knowing what to do with the righteousness of the gospel, which is a righteousness imputed by God, not wrought by us; a righteousness given, not earned; a right- eousness received by believing, not that which floweth from our obedience to laws; a righteous- ness which comes from God to us, not one that goeth from us to God. Besides, as I also have hinted before, the apostle and you are directly opposite. You cry, "Above all things, do well;" that is, work and do the law; but he, "Above all, take the shield of faith, wherewith are quenched all the fiery darts of the wicked," Eph. vi. But you add, p. 300, "Let us do what lieth in us to convince our atheist that the religion of the blessed Jesus is no trick or device, and our wanton and loose Christians that it is no notional busi- ness, speculative science. ANSW. This you cannot do by your moral natural principles of humanity; for even some of your brave philosophers, whose godliness you have so much applauded, were even then, in the midst of their and your virtues, atheistically ignorant of the religion of Jesus. And as to the loose Christian, Christ neither hath need of, nor will he bless your blasphemous opinions nor feigned godliness, but real ungodliness, to make them converts to his faith and grace; neither can it be expected it should, seeing you have not only dirty thoughts, but vilifying words and sayings of his person, work, and righteousness. You have set your works before his, (p. 223,) calling them substantial, indispensable, and real; but coming to God by him, a thing in itself in- different, pp. 7-9. You go on, and say, "Let us declare that we are not hearty reliers on Christ's righteousness by being imitators of it," p. 300. You cannot leave off to contemn and blaspheme the Son of God. Do you not yet know that the righteousness of Christ on which the sinner ought to rely for life is such as con- sisted in his standing to, and doing of the law, without a mediator? and would you be doing this? What, know you not that an essential of the righteousness he accomplished for sinners when he was in the world is, "that he was con- ceived by the Holy Ghost, born without sin, did all things in the power of and union with his own eternal Godhead"? And are you able thus to imitate him? Again; the righteousness on which we ought to rely for life is that which hath in it the merit of blood? "We are justified by his blood, through faith in his blood," Rom. v. 4. Is this the righteousness you would imitate? Further, the righteousness on which poor sinners should rely is that for the sake of which God forgiveth the sins of him that resteth by faith thereupon. But would you be imitating of or accomplishing such a righteousness? Your book, Sir, is begun in ignorance, managed with error, and ended in blasphemy. "Now the God of glory, if it may stand with his glory, give you a sight of your sins against the Son of God, that you may, as Saul, lie trembling, and, being astonished, cry out, to be } DOCTRINAL DISCOURSES. 381 1 E E I : justified with the righteousness of God, without the law, even that which is by faith of Jesus Christ, unto all and upon all them that believe." Many other gross absurdities, which I have omitted, in your whole book, may perhaps be more thoroughly gathered up when you shall have taken the opportunity to reply. In the meantime, I shall content myself with this- "Behold the Lamb of God, that taketh away the sins of the world," John, John, i. 29. • Even Jesus, who delivered us from the wrath to come," 1 Thess. i. 10. "Who when he had by himself purged our sins, sat down on the right hand of the Majesty on high," Heb. i. 3. "Christ died for our sins," 1 Cor. xv. 1—3. “God hath made him to be sin for us," 2 Cor. V. 21. "Christ was made a curse for us," Gal. iii. 13. He bare our sins in his own body on the tree," I Pet. ii. 24. He loved us, and washed us from our sins in his own blood," Rev. i. 5. "God for Christ's sake hath forgiven you," Eph. iv. 23. We have redemption through his blood, even the forgiveness of our sins, according to the riches of his grace," Eph. i. 7. Now unto the King eternal, immortal, invisible, the only wise God, be honour, and glory, for Amen. ever and ever. THE CONCLUSION. That my reader may further perceive that Mr. Fowler, even by the chief of the Articles of the church of England is adjudged erroneous, and besides the very fundamentals of the doctrine of Jesus Christ, and that in those very principles that are in the main, I say, and that most im- mediately concern Christ, faith, and salvation, will be evident to them that compare his "Design of Christianity" with these articles hereunder recited The Article concerning Free-will. "The condition of man after the fall of Adam is such, that he cannot turn, and prepare himself, by his own natural strength and good works, to faith, and calling upon God: wherefore we have no power to do good works pleasant and accept- able to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will." The Article concerning Justification. "We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings; wherefore, that we are justified by faith only is a most wholesome doctrine, and full of comfort," &c. The Article of Works before Justification. "Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ-or deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin." These articles, because they respect the points in controversy betwixt Mr. Fowler and myself, and because they be also fundamental truths of the Christian religion, as I do heartily believe, let all men know that I quarrel not with him about things wherein I dissent from the church of England, but do contend for the truth contained even in these very articles of theirs, from which he hath so deeply revolted, that he clasheth with every one of them, as may further be shewn when he shall take heart to reply. | But to wind up this unpleasant scribble, I shall have done when I have further shewed how he joineth with papist and quaker against these wholesome and fundamental articles. Mr Fowler's doctrine compared with Campian the Jesuit, upon that question, whether faith only justifieth. Saith Campian- 1. Campian.-"We (papists) say, that as grace is put into us in justification, so also our right- eousness is enlarged through good works, and is inherent in us; therefore it is not true that God doth justify by faith only." Fowler, p. 221.-"Justifying faith is such a belief of the truth of the gospel as includeth a sincere resolution of obedience unto all its pre- cepts, and that it justifieth as it doth so; in short, is it possible that faith in Christ's blood, for the forgiveness of sins, should be the only act which justifieth a sinner?" p. 22. 2. Campian.—"So that faith is urged, but not faith only; again, by faith is meant all Chris- tianity, and the whole religion of Christians. 17 entaileth the sinner to so high a privilege as that Fowler, p. 222.-"For surely the faith which of justification must needs be such as complieth the purposes of Christ's coming into the world, especially with his grand purpose as Lord, and that it is no less necessary that it should justify as it doth this.' "" 3. Campian." Though works void of Christ are nothing, yet through grace they serve to jus- tification. 19 Fowler, pp. 225, 226.—" Of the imputation of Christ's righteousness this is the true explication -it consisteth in dealing with sincerely righteous persons as if they were perfectly so, for the sake and upon the account of Christ's righteousness; the grand intent of the gospel being to make us partakers of an inward real righteousness; and it being a secondary one that we should be ac- cepted and rewarded as if we were completely righteous." 4. Campian." Speaking of faith, hope, and charity, he confesseth that faith in nature is before them, but it doth not justify before they come. 93 Fowler, p. 223.- "What pretence can there be for thinking that faith is the condition or instru- ment of justification, as it complieth with only the precept of relying on Christ's merits for the obtaining of it, especially when it is no less mani- fest than the sun at noon-day that obedience to the other precepts, or works of love, must go before obedience to this." 382 DOCTRINAL DISCOURSES. 5. Campian. “I deny that faith only doth justify, for you have not in all the word of God that faith only doth justify." Fowler, p. 225.-" And for my part, I must confess that I would not willingly be he that should undertake to encounter one of the cham- pions of that foul cause, with the admission of this principle, that faith justifieth only as it apprehendeth (resteth or relieth on, p. 224) the merits and righteousness of Jesus Christ; I must certainly have great luck, or my adversary but little cunning, if I were not forced to repent me of such an engagement." 6. Campian." Abraham being a just man, was made more just by a living faith." Fowler, p. 283.-" He only is a true child of Abraham who in the purity of the heart obeyeth those substantial laws that are imposed by God upon him.' 7. Campian.-"I say, that charity and good works are not excluded, (in the causes of our jus- tification.)" Fowler, p. 215.-" For we have shewn, not only that reformation from the practice, and purification of heart from the liking, of sin are as plainly as can be asserted in the gospel to be absolutely necessary to give men a right to the promises of it, but also that its great salvation doth even consist in it." Mr. Fowler's doctrine compared with William Penn the quaker. 1. Penn's Sandy Foundation, p. 19.-"Life and salvation are to them that follow Christ the light in all his righteousness, which every man comes only to experience as he walks in a holy tion to that measure of light and grace wherewith the fulness hath enlightened him. Fowler, p. 8.-"That is, those which are of an indispensable and eternal obligation, which were first written in men's hearts, and originally dic- tates of human nature.” 2. Penn, p. 32.-"I really confess that Jesus Christ fulfilled the Father's will, and offered up a most satisfactory sacrifice, but not to pay God, nor help him to save men. "" "" Fowler, p. 85.-" Christ was set forth to be a propitiatory sacrifice for sin; I will not say that his Father (who is perfectly sui puris) might be put by this means into a capacity of forgiving it. 3. Penn, p. 16.-" God's remission is grounded on man's repentance, not that it is impossible for God to pardon without a plenary satisfaction." Fowler, p. 84.-" There are many that do not question but that God could have pardoned sin without any other satisfaction than the repentance of the sinner," &c. 4. Penn, p. 27.-"Justification doth not go before, but is subsequential to the mortification "" of lusts.' Fowler, pp. 14, 15.—“This blessing of making men holy was so much the design of Christ's coming, that he had his very name from it. Observe the words, 'He shall save his people from their sins,' not from the punishment of them, &c. And that is the primary sense of them which is most plainly expressed in them; that he shall save his people from the punish- ment of sin is a true sense too; but it is secon- dary, and implied only, as this latter is the never- failing and necessary consequence of the former salvation." 5. Penn, p. 25.-" Since therefore there can be no admittance had without performing that subjec-righteous will, and doing those holy and perfect sayings, alas! to what value will an imputative righteousness amount?" &c. Ma } i } F REPROBATION ASSERTED; OR, THE DOCTRINE OF ETERNAL ELECTION AND REPROBATION PROMISCUOUSLY HANDLED. Panda, when she plugin dantela Palan) +7 REPROBATION ASSERTED; OR, THE DOCTRINE OF ETERNAL ELECTION AND REPROBATION PROMISCUOUSLY HANDLED, IN ELEVEN CHAPTERS: WHEREIN THE MOST MATERIAL OBJECTIONS MADE BY THE OPPOSERS OF THIS DOCTRINE ARE FULLY ANSWERED, SEVERAL DOUBTS REMOVED, AND SUNDRY CASES OF CONSCIENCE RESOLVED. ROMANS, XI. 7" What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.” CHAPTER I. That there is a Reprobation. IN In my discourse upon this subject, I shall study as much brevity as clearness and edification will allow me, not adding words to make the volume swell, but contracting myself within the bounds of few lines, for the profit and commodity of those that shall take the pains to read my labours. And though I might abundantly multiply argu- ments for the evincing and vindicating this con- clusion, yet I shall content myself with some few scripture demonstrations; the first of which I shall gather out of the 9th of the Romans, from that discourse of the apostle's touching the chil- dren of the flesh and the children of the promise. 1. At the beginning of this chapter we find the apostle grievously lamenting and bemoaning of the Jews at the consideration of their miser- able state: "I say the truth in Christ," saith he, the truth in Christ," saith he, "and lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish myself accursed from Christ for my bre- thren, my kinsmen according to the flesh." Poor hearts, saith he, they will perish; they are a miserable, sad, and helpless people; their eyes are darkened that they may not see, and their back is bowed down alway, Romans, xi. 10. Wherefore, have they not the means of grace? Yes, verily, and that in goodly measure; first, they are Israelites, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the pro- mises; whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever, Amen. What, then, should be the reason? Why, saith he, "though they be the children of Abraham according to the flesh, yet they are the children of Abraham but according to the flesh; for they are not all Israel (in the best sense) that are of Israel; nei- ther because they are the seed of Abraham, are they children; but in Isaac shall thy seed be called"—that is, they that are the children of the flesh, they are not the children of God; but the children of the promise shall be counted for the seed. Then here you see that they that are only the children of the flesh (as the greatest part of Israel were) they are those that are neither counted for the seed, the children of promise, nor the children of God; but are rejected, and of the reprobation. This, therefore, shall at this time serve for the first scripture demonstra- tion. 2. Another scripture you have in the eleventh chapter of this epistle, from these words, "The election have obtained it, and the rest were blinded," Rom. xi. 7. blinded," Rom. xi. 7. These words are shedding words, they sever between men and men; the election, the rest; the chosen, the left; the em- braced, the refused: "The election have ob- tained it, and the rest were blinded." By "rest" here must needs be understood those not elect, because set one in opposition to the other; and if not elect, what then but reprobate? 3. A third scripture is that in the Acts of the Apostles, "And as many as were ordained to eternal life, believed," Acts, xiii. 48; Isaiah, i. 9, 10, 22, 23; Rom. ix. 27. And as many"- by these words, as by the former, you may see how the Holy Ghost distinguisheth or divideth between men and men; the sons and the sons of Adam. "As many as were ordained to eternal life, believed." If by "many" here we are to un- derstand every individual, then not only the whole world must at least believe the gospel, of which we see the most fall short, but they must be ordained to eternal life, which other scriptures contradict; BB 386 DOCTRINAL DISCOURSES. 7 (6 for there is the rest, besides the elect; the stubble and chaff, as well as wheat; many," therefore, must here include but some; "for though Israel be as the sand of the sea, a remnant shall be saved." I might here multiply many other texts, but in the mouth of two or three witnesses shall every word be established. Let these, therefore, for this suffice to prove that there is a reprobation. For this I say, though the children of the flesh, the rest besides the election, and the like, were not mentioned in the word; yet, seeing there is such a thing as the children of the promise, the seed, the children of God, and the like, and that too under several other phrases, as predestinated, foreknown, chosen in Christ, and written in the book of life, and appointed unto life, with many others, I say, seeing these things are thus appa- rent, it is without doubt that there is such a thing as a reprobation also, Rom. viii.; Ephes. i. 3, 4; 1 Thess. v. 9. Nay, further, from the very word election it followeth unavoidably; for whether you take it as relating to this, of distinguishing between persons as touching the world to come, or with reference to God's acts of choosing this or that man to this or that office, work, or employment | in this world, it still signifieth such a choosing as that but some are therein concerned, and that therefore some are thence excluded. Are all the elect, the seed, the saved, the vessels of mercy, the chosen and peculiar? Are not some, yea, the most, the children of the flesh, the rest, the lost, the vessels of wrath, of dishonour, and the chil- dren of perdition? Rom. xi. 9; 1 Pet. ii, 8, 9; Matt. x. 16; 2 Sam. vi. 21; Ps. lxxviii. 67, 68; John, xv. 16; 2 Cor. iv. 3; Romans, ix. 21, 22; John, xvii. 12. CHAPTER II. What Reprobation is. HAVING thus shewed you that there is such a thing as a reprobation, I come now to shew what it is; which that I may do to your edification, I shall first shew you what this word reprobation signifieth in the general, as it concerneth persons temporary and visibly reprobate. Secondly, more particularly, as it concerneth persons that are eter- nally and invisibly reprobate. First, Generally, as it concerneth persons tem- porary and visibly reprobate; thus: to be repro- bate is to be disapproved, void of judgment, and rejected, &c.; to be disapproved, that is, when the word condemns them either as touching the faith or the holiness of the gospel; the which they must needs be that are void of spiritual and hea- venly judgment in the mysteries of the kingdom, a manifest token they are rejected. And hence it is that they are said to be reprobate or void of judgment concerning the faith; reprobate or void of judgment touching every good work; having a reprobate mind to do those things that are not convenient, either as to faith or manners. And hence it is again, that they are also said to be rejected of God, cast away, and the like, 2 Cor. xiii. 6, 7; 2 Tim. iii. 8; Titus, i. 16; Rom. i. 28; Jer. vi. 30; 1 Cor. ix. I call this temporary visible reprobation, be- cause these appear, and are detected by the word as such that are found under the above-named errors, and so adjudged without the grace of God; yet it is possible for some of these, (how- ever for the present disapproved,) through the blessed acts and dispensations of grace, not only to become visible saints, but also saved for ever. Who doubts but that he who now by examining himself concerning faith doth find himself, though under profession, graceless, may after that, he seeing his woful state, not only cry to God for mercy, but find grace, and obtain mercy to help in time of need? though it is true that for the most part the contrary is fulfilled on them. M But to pass this, and more particularly to touch the eternal invisible reprobation, which I shall thus hold forth: It is to be passed by in, or left out of, God's election; yet so as considered up- right; in which position you have these four things considerable- First, The act of God's election. Secondly, The negative of that act. Thirdly, The persons reached by that negative; and, Fourthly, Their qualification when thus reached | by it. For the first. This act of God in electing, it is a choosing or foreappointing of some infallibly unto eternal life, which he also hath determined shall be brought to pass by the means that should be made manifest and efficacious to that very end, Ephes. i. 3-5; 1 Peter, i. 2. Secondly, Now the negative of this act is, a passing by, or a leaving of those not concerned in this act; a leaving of them, I say, without the bounds, and so the saving privileges of this act; as it followeth by natural consequence, that be- cause a man chooseth but some, therefore he chooseth not all, but leaveth, as the negative of that act, all others whatsoever. Wherefore, as I said before, those not contained within this blessed act are called the rest besides the election. "The election hath obtained it, and the rest were blinded." Thirdly, The persons then that are contained under the negative of this act, they are those, and those only, that pass through this wicked world without the saving grace of God's elect; those, I say, that miss the most holy faith, which they in time are blest withal who are foreap- pointed unto glory. Fourthly, And now for the qualification they were considered under when this act of reproba- tion laid hold upon them-to wit, they were con- sidered upright. This is evident, First, From this consideration, that repro- bation is God's act, even the negative of his choosing or electing, and none of the acts of God make any man a sinner. Secondly, It is further evident by the simili- tude that is taken from the carriage of the potter in his making of his pots; for by this comparison the God of heaven is pleased to shew unto us the nature of his determining in the act of reprobation, Rom. ix. 21. "Hath not the potter power over DOCTRINAL DISCOURSES. 387 the clay, of the same lump ?" &c. Consider a little, and you shall see that these three things do necessarily fall in to complete the potter's action in every pot he makes. 1. A determination in his own mind what pot to make of this or that piece of clay; a deter- mination, I say, precedent to the fashion of the pot; the which is true in the highest degree in him that is excellent in working; he determines the end before the beginning is perfected: "For this very purpose have I raised thee up," Isaiah, xli. 22; xlvi. 10; Exod. ix. 16. 2. The next thing considerable in the potter, it is the so making of the pot, even as he deter- mined, a vessel to honour, or a vessel to dis- honour. There is no confusion or disappoint- ment under the hand of this eternal God, his work is perfect, and every way doth answer to what he hath determined, Deut. xxxii. 4. 3. Observe again, that whether the vessel be to honour or to dishonour, yet the potter makes it good, sound, and fit for service; his foredeter- mining to make this a vessel to dishonour hath no persuasion at all with him to break or mar the pot, which very thing doth well resemble the state of man as under the act of eternal reprobation, for "God made man upright," Eccles. vii. 29. From these conclusions then consider, 1. That the simple act of reprobation is a leav- ing or passing by, not a cursing of the creature. 2. Neither doth this act alienate the heart of God from the reprobate, nor tie him up from loving, favouring, or blessing of him; no, not from blessing of him with the gift of Christ, of faith, of hope, and many other benefits; it only denieth them that benefit that will infallibly bring them to eternal life, and that in despite of all opposition; it only denieth so to bless them as the elect themselves are blessed. Abraham loved all the children he had by all his wives, and gave them portions also, but his choice blessing, as the fruit of his chiefest love, he re- served for chosen Isaac, Gen. xxv. 1—6. Lastly, The act of reprobation doth harm to no man, neither means him any; nay, it rather decrees him upright, lets him be made upright, and so be turned into the world. CHAPTER III. Of the Antiquity of Reprobation. HAVING now proceeded so far as to shew you what reprobation is, it will not be amiss in this place if I briefly shew you its antiquity, even when it began its rise; the which you may gather by these following particulars- First, Reprobation is before the person cometh into the world, or hath done good or evil; this is evident by that of Paul to the Romans-Rom. ix. 11; Gen. xv. 4, 5; xvi. 4, 5, 16; xvii. 25; xxi. 5, "For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, it was said unto Rebecca, The elder shall P serve the younger." Here you find twain in their mother's womb, and both receiving their destiny, not only before they had done good or evil, but before they were in a capacity to do it, they being yet unborn; their destiny, I say, the one unto, the other not unto, the blessing of eternal life; the one chosen, the other refused; the one elect, the other reprobate. The same also might be said of Ishmael and his brother Isaac, both which did also receive their destiny before they came into the world; for the promise that this Isaac should be the heir, it was also before Ishmael was born, though he was elder by fourteen years or more than his brother. And it is yet further evident, 1. Because election is an act of grace: (6 There is a remnant, according to the election of grace, (Rom. xi. 5 ;) which act of grace saw no way so fit to discover its purity and independency as by fastening on the object before it came into the world, that being the state in which at least no good were done, either to procure good from God or to eclipse and darken this precious act of grace; for though it is true that no good thing that we have done before conversion can obtain the grace of election, yet the grace of election then appeareth most when it prevents our doing good, that we might be loved therefor; where- fore he saith again. "That the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, The elder shall serve the younger." 2. This is most agreeable to the nature of the promise of giving seed to Abraham; which pro- mise, as it was made before the child was con- ceived, so it was fulfilled at the best time for the discovery of the act of grace that could have been pitched upon: "At this time will I come," saith God, "and Sarah shall have a son ;" which pro- mise, because it carried in its bowels the very grace of electing love, therefore it left out Ishmael, with the children of Keturah: "For in Isaac shall thy seed be called," Rom. iv. 16-19; ix. 9. "2 3. This was the best and fittest way for the decrees to receive sound bottom, even for God both to choose and refuse before the creature had done good or evil, and so before they came into the world: "That the purpose of God according to election might stand," saith he, "therefore before the children were yet born, or had done any good or evil, it was said unto her," &c. God's decree would for ever want foundation should it depend at all upon the goodness and holiness either of men or angels, especially if it were to stand upon that good that is wrought before conversion, yea, or after conversion either. We find by daily experience how hard and difficult it is for even the holiest in the world to bear up and maintain their faith and love to God; yea, so hard as not at all to do it without continual supplies from heaven. How then is it possible for any so to carry it before God as to lay, by this his holiness, a foundation for elec- tion, as to maintain that foundation, and thereby to procure all those graces that infallibly save the sinner? But now the choice, But now the choice, I say, being a choice of grace, as is manifest, it being acted before the creature's birth, here grace hath laid BB 2 | 388 DOCTRINAL DISCOURSES. the corner-stone, and determined the means to bring the work to perfection. "Thus the foun- dation of God standeth sure, having this seal, The Lord knoweth who are his," (2 Tim. ii. 18-20;) that is, whom he hath chosen, having excluded works, both good and bad, and founded all in an unchangeable act of grace, the negative whereof is this harmless reprobation. But, secondly, To step a little backward, and so to make all sure; this act of reprobation was before the world began, which therefore must needs confirm that which was said but now, that they were before they were born both destinated before they had done good or evil. This is manifest by that of Paul to the Ephesians, at the beginning of his epistle, where, speaking of elec- tion, whose negative is reprobation, he saith, "God hath chosen us in Christ before the foun- dation of the world." Nay, further, if you please, consider that as Christ was ordained to suffer before the foundation of the world, and as we that are elected were chosen in him before the foundation of the world, so it was also ordained we should know him before the foundation of the world; ordained that we should be holy before him in love before the foundation of the world; and that we in time should be created in him to good works, and ordained before that we should walk in them. Wherefore reprobation also, it being the negative of electing love-that is, because God elected but some, therefore he left the rest, these rest therefore must needs be of as ancient standing under reprobation as the chosen are under election, both which it is also evident were before the world began; which serveth yet further to prove that reprobation could not be with respect to this or the other sin, it being only a leaving thern, and that before the world, out of that free choice which he was pleased to bless the other with. Even as the clay with which the dishonourable vessel is made did not provoke the potter, for the sake of this or that impedi- ment, therefore to make it so; but the potter of his own will, of the clay of the same lump, of the clay that is full as good as that of which he hath | made the vessel to honour, did make this and the other a vessel of dishonour, &c. 1 Peter, i. 20, 21; 1 Cor. ii. 6, 7; Ephes. i. 3, 4; ii. 10. CHAPTER IV. Of the Causes of Reprobation. HAVING thus in a word or two shewed the anti- quity of reprobation, I now come in this place to shew you the cause thereof; for doubtless this must stand a truth, that whatever God doth, there is sufficient ground therefor, whether by us ap- prehended, or else without our reach. First, then, it is caused from the very nature of God. There are two things in God from which, or by the virtue of which, all things have their rise to wit, the eternity of God in general, and the eternal perfection of every one of his attributes in particular; for as by the first he must needs be before all things, so by virtue of the second must all things consist. And as he is before all things, they having consistence by him, so also is he before all states, or their causes, be they either good or bad, of continuance or otherwise, he being the first without beginning, &c., whereas all other things, with their causes, have rise, dependence, or toleration of being from him, Col. i. 17. Hence it follows that nothing, either person or cause, &c., can by any means have a being but first he knows thereof, allows thereof, and de- crees it shall be so: "Who is he that saith, and it cometh to pass, when the Lord commandeth it not?" Now, then, because that reprobation, as well as election, is subordinate to God, his will also, which is eternally perfect, being most im- mediately herein concerned, it was impossible that any should be reprobate before God had both willed and decreed it should be so. It is not the being of a thing that administers matter of knowledge or foresight thereof to God, but the perfection of his knowledge, wisdom, and power, &c., that giveth the thing its being. God did not foredecree there should be a world because he foresaw there would be one; but there must be one, because he had before decreed there should be one. The same is true as touching the case in hand: "For this very purpose have I raised thee up, that I might shew in thee my power," Lam. iii. 37; Exod. ix. 16; Rom. ix. 17. Secondly, A second cause of eternal reproba- tion is, the exercise of God's sovereignty; for if this is true, that there is nothing either visible or invisible, whether in heaven or earth, but hath its being from him, then it must most reasonably follow that he is therefore sovereign Lord, &c., and may also according to his own will, as he pleaseth himself, both exercise and manifest the same, being every whit absolute, and can do and may do whatsoever his soul desireth; and indeed, good reason, for he hath not only made them all, but for his pleasure they both were and are created. Now the very exercise of this sovereignty pro- duceth reprobation; therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Hath not the potter power over the clay of the same lump? and doth he not make his pots according to his pleasure? Here there- fore the mercy, justice, wisdom, and power of God take liberty to do what they will, saying, 66 My counsel shall stand, and I will do all my pleasure," Job, xxiii. 13; Dan. iv. 35; Rev. iv. 11; Rom. ix. 18; Isa. xliii. 13; xlvi. 11. Thirdly, Another cause of eternal reprobation is, the act and working of distinguishing love and everlasting grace. God hath universal love and particular love, general love and distinguishing love; and so accordingly doth decree, purpose, and determine, from general love, the extension of general grace and mercy; but from that love that is distinguishing, peculiar grace and mercy. Was not Esau Jacob's brother? yet I loved Jacob, "Yet I loved Jacob”—that is, saith the Lord. with a better love, or a love that is more distin- guishing, as he further makes appear in his an- swer to our father Abraham when he prayed to God for Ishmael: "As for Ishmael," saith he, "I have heard thee; behold, I have blessed him, DOCTRINAL DISCOURSES. 389 and will also make him fruitful: but my covenant will I establish with Isaac, whom Sarah shall bear unto thee.' Touching which words there are these things observable, (Mal. i. 2; Genesis, xvii. 18, 19, &c.,) ?? 1. That God had better love for Isaac than he had for his brother Ishmael. Yet, 2. Not because Isaac had done more worthy and goodly deeds, for Isaac was yet unborn. 3. This choice blessing could not be denied to Ishmael because he had disinherited himself by sin, for this blessing was entailed to Isaac before Ishmael had a being also, Rom. iv. 16-19; Gen. xv. 4, 5; xvi. 4. These things therefore must needs fall out through the working of distinguishing love and mercy, which had so cast the business, "that the purpose of God according to election might stand." Further, should not God decree to shew dis- tinguishing love and mercy as well as that which is general and common, he must not discover his best love at all to the sons of men. Again, if he Again, if he should reveal and extend his best love to all the world in general, then there would not be such a thing as love that doth distinguish; for distin- guishing love appeareth in separating between Isaac and Ishmael, Jacob and Esau, the many called and the few chosen. Thus by virtue of distinguishing love some must be reprobate; for distinguishing love must leave some, both of the angels in heaven and the inhabitants of the earth; wherefore the decree also that doth esta- blish it must needs leave some. Fourthly, Another cause of reprobation is, God's willingness to shew his wrath, and to make his power known. This is one of those arguments that the holy apostle setteth against the most knotty and strong objection that ever was framed against the doctrine of eternal repro- bation: "Thou wilt say then," saith he, "why doth he yet find fault? for if it be his will that some should be rejected, hardened, and perish, why then is he offended that any sin against him; for who hath resisted his will?" Hold, saith the apostle; stay a little here; first remem- ber this, Is it meet to say unto God, what doest thou? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump?" &c. Besides, when you have thought your worst-to wit, that the effects of reprobation must needs be consummate in the eternal perdition of the creature, yet again con- sider, what if God be willing to shew his wrath, as well as grace and mercy? And what if he, that he may so do, exclude some from having share in that grace that would infallibly, against all resistance, bring us safe unto eternal life? What then? Is he therefore the author of your perishing, or his eternal reprobation either? Do you not know that he may refuse to elect who he will, without abusing of them ? Also that he may deny to give them that grace that would preserve them from sin, without being guilty of their damnation ? May he not, to shew his wrath, suffer with much long-suffering all that are the vessels of wrath, by their own volun- tary will to fit themselves for wrath and for de- struction? Yea, might he not even in the act of reprobation conclude also to suffer them thus left to fall from the state he left them in—that is, as they were considered upright; and when fallen, to bind them fast in chains of darkness unto the judgment of the great day, but he must needs be charged foolishly? You shall see in that day what a harmony and what a glory there will be found in all God's judgments in the overthrow of the sinner; also how clear the Lord will shew himself of having any working hand in that which causeth eternal ruin, notwithstanding he hath reprobated such, doth suffer them to sin, and that, too, that he might shew his wrath on the vessels of his wrath, the which I also after this As next chapter shall further clear up to you. the Lord knows how to deliver the godly out of temptation without approving of their miscar- riages, so he also knoweth how to reserve the un- godly unto the day of judgment to be punished, yet never to deserve the least of blame for his so reserving of them, though none herein can see his way, for he alone knows how to do it, Rom. ix. 19; 2 Pet. ii. 9. S CHAPTER V. Of the Unchangeableness of Eternal Reprobation. MANY opinions have passed through the hearts of the sons of men concerning reprobation, most of them endeavouring so to hold it forth as there- with they might, if not heal their conscience slightly, yet maintain their own opinion in their judgment of other things; still wringing, now the word this way, and anon again that, for their purpose; also framing within their soul such an imagination of God and his acts in eternity as would suit with such opinions, and so present all to the world. all to the world. And the rather they have with greatest labour strained unweariedly at this above many other truths, because of the grim and dreadful face it carrieth in most men's apprehen- sions. But none of these things, however they may please the creature, can by any means in any measure, either cause God to undo, unsay, or undetermine what he hath concerning this de- creed and established. 1, First, Because they suit not with his nature, especially in these foundation-acts. The founda- tion of God standeth sure, even touching repro- bation, that the purpose of God according to election might stand. I know," saith Solomon, that whatsoever the Lord doth, it abideth for ever; nothing can be put unto it, nor anything taken from it, &c. Hath he said it, and shall he not do it? Hath he spoken, and shall he not bring it to pass ?" His decrees are composed ac- cording to his eternal wisdom, established upon his unchangeable will, governed by his know- ledge, prudence, power, justice, and mercy, and are brought to conclusion, on his part, in perfect holiness, through the abiding of his most blessed truth and faithfulness: "He is a rock, his way is perfect, for all his works are judgment. A God of truth, and without iniquity, just and right is 6. 390 DOCTRINAL DISCOURSES. he," 2 Tim. ii. 18, 19; Rom. ix. 11; Eccles. iii. 14; Numb. xxiii. 19; Deut. xxxii. 4. Secondly, This decree is made sure by the number, measure, and bounds of election; for election and reprobation do enclose all reasonable creatures-that is, either the one or the other; election, those that are set apart for glory; and reprobation, those left out of this choice. Now as touching the elect, they are by this decree confined to that limited number of persons that must amount to the complete making up the fulness of the mystical body of Christ; yea, so confined by this eternal purpose that nothing can be diminished from or added thereunto; and hence it is that they are called his body and members in particular, the fulness of him that fills all in all, and the measure of the stature of the fulness of Christ; which body, considering him as the head thereof, in conclusion maketh up one per- fect man, and holy temple for the Lord. These are called Christ's substance, inheritance, and lot; and are said to be booked, marked, and sealed with God's most excellent knowledge, approba- tion, and liking. As Christ said to his Father, "Thine eyes did see my substance, yet being imperfect, and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them;" this being thus, I say, it is, in the first place, impossible that any of those members should miscarry," for who shall lay anything to the charge of God's elect?" and because they are as to number every way sufficient, being his body, and so by their completing to be made a perfect man, therefore all others are rejected, that the "purpose of God according to election might stand." Besides, it would not only argue weakness in the decree, but monstrousness in the body, if after this, appointed should miscarry, or any besides them be added to them, Ephes. i, 22, 23; iv. 11-13; Psalm xvi.; cxxxix. 16; 2 Tim. ii. 18, 19; Matt. xxiv. 24; Rom. viii. 33; ix. 11. most true that sin is no cause of eternal reproba- tion, yet seeing sin hath seized on the reprobate, it cannot be but thereby the decree must needs be the faster fixed. If the king, for this or the other weighty reason, doth decree not to give this or that man (who yet did never offend him) a place in his privy chamber, if this man after this shall be infected with the plague, this rather fastens than loosens the king's decree. As the angels that were left out of God's election, by reason of the sin they committed after, are so far off from being by that received into God's decree, that they are therefore bound for it in chains of everlasting darkness to the judgment of the great day. CHAPTER VI. Whether to be reprobated be the same with being ap- pointed beforehand unto eternal condemnation? If not, how do they differ? Also, whether reprobation be the cause of condemnation ? IT hath been the custom of ignorant men much to quarrel at eternal reprobation, concluding (for want of knowledge in the mystery of God's will) that if he reprobate any from eternity, he had as good have said, "I will make this man to damn him; I will decree this man, without any consi- deration, to the everlasting pains of hell;" when in very deed, for God to reprobate and to ap- point beforehand to eternal condemnation are two distinct things, properly relating to two dis- tinct attributes, arising from two distinct causes. First, They are two distinct things. Repro- any|bation, a simple leaving of the creature out of the bounds of God's election; but to appoint to condemnation is to bind them over to everlast- ing punishment. Now there is a great difference between my refusing to make of such a tree a pillar in my house, and of condemning it unto the fire to be burned. Secondly, As to the attributes. Reprobation Thirdly, Nay, further, that all may see how punctual, exact, and to a tittle this decree of elec- tion is, God hath not only as to number and quantity confined the persons, but also deter-respects God's sovereignty; but to appoint to con- mined and measured, and that before the world, demnation, his justice, Rom. ix. 18; Gen. xviii. 25. the number of the gifts and graces that are to be bestowed on these members in general, and also what graces and gifts to be bestowed on this or that member in particular: "He hath blessed us with all spiritual blessings in Christ, according as he hath chosen us in him before the founda- tion of the world ;" and bestoweth them in time upon us, 56 according to the eternal purpose which he purposed in Christ Jesus our Lord." He hath given to the eye the grace that belongeth to the eye; and to the hand, that which he also hath appointed for it; and so to every other member of the body elect, he doth deal out to them their determined measure of grace and gifts most fit for their place and office. Thus is the decree established, both of the saved and also the non-elect, Ephes. i. 3, 4; iii. 7-11; Rom. xii. 3 ; Ephes. iv. 16; Col. ii. 19; Ephes. iv. 12, 13. Thirdly, As to the causes. Sovereignty being according to the will of God, but justice accord- ing to the sin of man. For God, though he be the only sovereign Lord, and that to the height of perfection, yet he appointeth no man to the pains of everlasting fire merely from sovereignty, but by the rule of justice; God damneth not the man because he is a man, but a sinner, and fore- appoints him to that place and state by foreseeing of him wicked, Rom. i. 18, 19; Col. iii. 6. Again; as reprobation is not the same with foreappointing to eternal condemnation, so nei- ther is it the cause thereof. Fourthly, But again, another thing that doth establish this decree of eternal reprobation is, the weakness that sin in the fall, and since, hath brought all reprobates into. For though it be If it be the cause, then it must either, 1. Leave him infirm; or, 2. Infuse sin into him; or, 3. Take from him something that otherwise would keep him upright. 4. Or both license Satan to tempt, and the re- probate to close in with the temptation ; but it doth none of these; therefore it is not the cause of the condemnation of the creature. DOCTRINAL DISCOURSES. 391 That it is not the cause of sin it is evident, 1. Because the elect are as much involved therein as those that are passed by. 2. It leaveth him not infirm; for he is by an after act-to wit, of creation-formed perfectly upright. 3. That reprobation infuseth no sin appeareth, because it is the act of God. 4. That it taketh nothing (that good is) from him is also manifest, it being only a leaving of him. 5. And that it is not by this act that Satan is permitted to tempt, or the reprobate to sin, is manifest; because as Christ was tempted, so the elect fall as much into the temptation, at least many of them, as many of those that are repro- bate; whereas, if these things came by reproba- tion, then the reprobate would be only concerned therein. All which will be further handled in these questions yet behind. OBJECT. From what hath been said, there is concluded this at least, that God hath infallibly determined, and that before the world, the infal- lible damnation of some of his creatures; for if God hath before the world bound some over to eternal punishment, and that, as you say, for sin, then this determination must either be fal- lible or infallible; not fallible, for then your other position of the certainty of the number of God's elect is shaken, unless you hold that there may be a number that shall neither go to heaven nor hell. Well, then, if God hath indeed deter- mined, fore-determined that some must infallibly perish, doth not this his determination lay a ne- cessity on the reprobate to sin that he may be damned; for no sin, no damnation; that is your own argument. ―――― ANSW. That God hath ordained (Jude, 4) the damnation of some of his creatures is evi- dent; but whether this his determination be po- sitive and absolute, there is the question. For the better understanding whereof I shall open unto you the variety of God's determinations, and their nature, as also their rise. The determinations of God touching the de- struction of the creature, they are either ordi- nary or extraordinary; those I count ordinary that were commonly pronounced by the pro- phets and apostles, &c., in their ordinary way of preaching, to the end men might be affected with the love of their own salvation. Now these either bound or loosed but as the condition or qualification was answered by the creature under sentence, and no otherwise, 1 Sam. xii. 25; Isa. i. 20; Matt. xviii. 3; Luke, xiii. 1-3; Rom. ii. 8, 9; viii. 13; xi. 13; 1 Cor. vi. 9. Again; these extraordinary, though they re- spect the same conditions, yet they are not grounded immediately upon them, but upon the infallible foreknowledge and foresight of God, and are thus distinguished-first, the ordinary determination, it stands but at best upon a sup- position that the creature may continue in sin, and admits of a possibility that it may not; but the extraordinary stands upon an infallible fore- sight that the creature will continue in sin; wherefore this must needs be positive, and as in- fallible as God himself. Again; these two determinations are also distinguished thus: the ordinary is applicable to the elect as well as to the reprobate, but the other to the reprobate only; it is proper to say even to the elect themselves," He that believeth, shall be saved; and he that believeth not, shall be damned;" but not to say to them, These are ap- pointed to utter destruction, or that they shall utterly perish in their own corruptions, or that for them is reserved the blackness of darkness for ever, 1 Kings, xx. 42; 2 Peter, ii. 12; Jude, 13. So, then, though God by these determinations doth not lay some under irrecoverable condem- nation, yet by one of them he doth, as is further made out thus- 1. God most perfectly foreseeth the final im- penitency of those that so die from the beginning to the end of the world, Prov. xv. 11; Psalm cxxxix. 2; Isaiah, xlvi. 10. 2. Now from this infallible foresight it is most easy and rational to conclude, and that positively, the infallible overthrow of every such creature. Did I infallibly foresee that this or that man would cut out his heart in the morning, I might infallibly determine his death before night. OBJECT. But still the question is, Whether God by this his determination doth not lay a ne- cessity on the creature to sin? for no sin, no condemnation; this is true by your own assertion. ANSW.-No, by no means; for, 1. Though it be true that sin must of absolute necessity go before the infallible condemnation and overthrow of the sinner, and that it must also be preconsidered by God, yet it needs not lay a necessity upon him to sin; for let him but alone to do what he will, and the determination cannot be more infallible than the sin which is the cause of its execution. ▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬ 2. As it needs not, so it doth not; for this po- sitive determination is not grounded upon what God will effect, but on what the creature will; and that not through the instigation of God, but the instigation of the devil. What! might not 1, if I most undoubtedly foresaw that such a tree in my garden would only cumber the ground, (not- withstanding reasonable means,) might not I, I say, from hence determine (seven years before) to cut it down, and burn it in the fire, but I must, by so determining, necessitate this tree to be fruitless? The case in hand is the very same. God therefore may most positively determine the infallible damnation of his creature, and yet not at all necessitate the creature to sin, that he might be damned. OBJECT.-But how is this similitude pertinent? for God did not only foresee sin would be the de- struction of the creature, but let it come into the world, and so destroy the creature. If you, as you foresee the fruitlessness of your tree, should withal see that which makes it so, and that too be- fore it makes it so, and yet let the impediment come and make it so, are not you now the cause of the unfruitfulness of that tree which you have before condemned to the fire to be burned? for God might have chosen whether he would have let Adam sin, and so sin to have got into the world by him. ANSW. Similitudes never answer every way; if they be pertinent to that for which they are intended, it is enough; and to that it answereth 392 DOCTRINAL DISCOURSES. well, being brought to prove no more but the natural consequence of a true and infallible fore- sight. And now as to what is objected further, as that God might have chosen whether sin should have come into the world by Adam to the de- struction of so many, to that I shall answer- 1. That sin could not have come into the world without God's permission is evident, both from the perfection of his foresight and power. 2. Therefore all the means, motives, and in- ducements thereunto must also by him be not only foreseen, but permitted. 3. Yet so, that God will have the timing, pro- ceeding, bounding, and ordering thereof at his dispose: "Surely the wrath of man shall praise thee, and the remainder of wrath shalt thou re- strain," 1 Kings, xxii. 20-22; John, viii. 20; Luke, xxii. 51, 52; Psa. lxxvi. 10. 4. Therefore it must needs come into the world, not without, but by the knowledge of God; not in despite of him, but by his suffering of it. OBJECT.-But how, then, is he clear from having a hand in the death of him that perisheth? ANSW.-Nothing is more sure than that God could have kept sin out of the world if it had been his will; and this is also as true, that it never came into the world with his liking and compliance; and for this you must consider that sin came into the world by two steps- 1. By being offered. 2. By prevailing. Touching the first of these, God, without the least injury to any creature in heaven or earth, might not only suffer it, but so far countenance the same-that is, so far forth as for trial only; as it is said of Abraham, God tempted Abra- ham to slay his only son, and led Christ by the Spirit into the wilderness to be tempted of the devil. This is done without any harm at all; nay, it rather produceth good, for it tends to dis- cover sincerity, to exercise faith in and love to his Creator, also to put him in mind of the con- tinual need he hath of depending on his God for the continuation of help and strength, and to pro- voke to prayers to God whenever so engaged, Gen. xxii. 1, 2; Mark, i. 12; Luke, iv. 1; Deut. viii. 1-3; 1 Pet. i. 7, 8; Heb. v. 7; Matthew, xxvi. 21. OBJECT.-But God did not only admit that sin should be offered for trial, and there to stay, but did suffer it to prevail and overcome the world. ANSW.-Well, this is granted; but yet con- sider, 1. God did neither suffer it, nor yet consent it should, but under this consideration: If Adam, upright Adam, gave way thereto by forsaking his command, "in the day thou eatest thereof thou shalt surely die;" which Adam did, not be- cause God did compel him or persuade him to it, but voluntarily of his own mind, contrary to his God's command; so then, God by suffering sin to break into the world, did it rather in judgment, as disliking Adam's act, and as a punishment to man for listening to the tempter, and as a discovery of his anger at man's disobedience, than to prove that he is guilty of the misery of his creature, Gen. ii. 17; iii. 3. 2. Consider, also, that when God permitted sin for trial, it was, when offered first, to them only who were upright, and had sufficient strength to resist it. 3. They were by God's command to the con- trary driven to no strait to tempt them to incline to Satan: Of every tree of the garden thou may est freely eat, saith God; only let this alone. 4. As touching the beauty and goodness that was in the object unto which they were allured, what was it? was it better than God? yea, was it better than the tree of life? for from that they were not exempted till after they had sinned. Did not God know best what was best to do them good? 5. Touching him that persuaded them to do this wicked act, was his word more to be valued for truth, more to be ventured on for safety, or more to be honoured for the worthiness of him that spake, than was his that had forbad it? the one being the devil, with a lie, and to kill them ; the other being God, with his truth, and to pre- serve them safe. QUEST.-But was not Adam unexpectedly sur- prised? had he notice beforehand, and warning of the danger? for God foresaw the business. ANSW.-Doubtless God was fair and faithful to his creature in this thing also, as clearly doth appear from these considerations- 1. The very commandment that God gave him forebespake him well to look about him, and did indeed insinuate that he was likely to be tempted. 2. It is yet more evident, because God doth even tell him of the danger-" In the day thou eatest thereof, thou shalt surely die." 3. Nay, God by speaking to him of the very tree that was to be forborne, telling him also. where it stood, that he might the better know it, did in effect expressly say unto him—Adam, if thou be tempted, it will be about that tree, and the fruit thereof; wherefore if thou findest the tempter there, then beware thy life. To conclude, then; though sin did not come into the world without God's sufferance, yet it did without his liking. God suffered also Cain to kill his brother, and Ishmael to mock at Isaac, but he did not like the same, Gen. iv. 9—11; Gal. iv. 30. Secondly, Therefore though God was first in concluding sin should be offered to the world, yet man was the first that consented to a being overcome thereby. Thirdly, then, though God did fore-determine that sin should enter, yet it was not but with re- spect to certain terms and conditions, which yet were not to be enforced by virtue of the determina- tion, but permitted to be completed by the volun- tary inclination of a perfect and upright man. And in that the determination was most perfectly infallible, it was through the foresight of the undoubted inclination of this good and upright person. QUEST.-But might not God have kept Adam from inclining, if he would? ANSW.-What more certain? But yet con- sider, 1. Adam being now an upright man, he was able to have kept himself, had he but looked to it as he should and might. 2. This being so, if God had here stept in, he វ DOCTRINAL DISCOURSES. 393 had either added that which had been needless, and so had not obtained thankfulness, or else had made the strength of Adam useless, yea, his own workmanship in so creating him superfluous, or else by consequence imperfect. 3. If he had done so, he had taken Adam from his duty, which was to trust and believe his Maker; he had also made void the end of the commandment, which was to persuade to watch- fulness, diligence, sobriety, and contentedness; yea, and by so doing would not only himself have tempted Adam to transgression, even to lay aside the exercise of that strength that God had already given him, but should have become the pattern, or the first father to all looseness, idle- ness, and neglect of duty; which would also not only have been an ill example to Adam to con- tinue to neglect so reasonable and wholesome duties, but would have been to himself an argu- ment of defence to retort upon his God when he had come at another time to reckon with him for his misdemeanours. Many other weighty reasons might here be further added for God's vindication in this par- ticular, but at this time let these suffice. CHAPTER VII. Whether any under Eternal Reprobation have just cause to quarrel with God for not electing of them? blind reason, and there be judged and condemned for his acts done in eternity? "Who hath di- rected the Spirit of the Lord, or who hath been his counsellor?" Do you not know that he is far more above us than we are above our horse or mule, that is without understanding? "Great things doth he, that we cannot comprehend; great things and unsearchable, and marvellous things without number," Rom. xi. 34, 35; Job, v. 9; xxxvii. 5. But, I say, should we take it well if our beast should call us to account for this and the other righteous act, and judge us unrighteous, and our acts ridiculous, and all because it sees no reason for our so doing? why, we are as beasts before God, Psalm lxxiii. 22. But again; to come yet more close to the point, the reprobate quarrels with God because he hath not elected him. Well, but is not God the master of his own love? and is not his will the only rule of his mercy? and may he not, without he give offence to thee, lay hold by electing love and mercy on whom himself pleaseth? Must thy reason, nay, thy lust, be the ruler, orderer, and disposer of his grace?" May I not do what I will with mine own, saith he?" Is thine eye evil, because mine is good? Matt. xx. 15. Further, what harm doth God to any repro- bate by not electing of him; he was, as hath been said, considered upright, so formed in the act of creation, and so turned into the world; indeed, he was not elected, but hath that taken anything from him? no, verily, but leaveth him in good condition; there is good, and better, and best of all; he that is in a good estate (though others through free grace are in a far better) hath not any cause to murmur either with him that gave him such a place, or at him that is placed above him. In a word, reprobation maketh no man personally a sinner, neither doth election make any man personally righteous; it is the con- senting to sin that makes a man a sinner, and the imputation of grace and righteousness that makes gospelly and personally just and holy. But again; seeing it is God's act to leave some out of the bounds of his election, it must needs be therefore positively good. Is that then which is good in itself made sin unto thee? God forbid. God doth not evil by leaving this or that man out of his electing grace, though he choose others to eternal life through Jesus Christ our Lord. Wherefore there is not a reprobate that hath any cause, and therefore no just cause, to quarrel with his Maker for not electing of him. And that, besides what hath been spoken, if you consider, 1. For God to elect is an act of sovereign grace; but to pass by, or to refuse so to do, is an act of sovereign power, not of injustice. 2. God might therefore have chosen whether he would have clected any, or so many or few, and also which and where he would. THAT the answer to this question may be to edifi- cation, recal again what I have before asserted -to wit, that for a man to be left out of God's election and to be made a sinner are two things; and again, for a man to be not elect and to be condemned to hell-fire are two things also. Now, I say, if non-election makes no man a sinner, and if it appoints no man to condemnation neither, then what ground hath any reprobate to quarrel with God for not electing of him? Nay, further, reprobation considereth him upright, leaveth him upright, and so turneth him into the world; what wrong doth God do him, though he hath not elected him? what reason hath he that is left in this case to quarrel against his Maker? in my If thou say, Because God hath not chosen him as well as chosen others, I answer, "Nay, but O Nay, but O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Behold, as the clay is in the hand of the potter, so are ye hand, O house of Israel, saith the Lord God." So, then, if I should say no more but that God is the only Lord and Creator, and that by his sovereignty he hath power to dispose of them according to his pleasure, either to choose or to refuse, according to the counsel of his own will, who could object against him and be guiltless ? "He giveth no account of any of his ways, and what his soul desireth, that doth he," Rom. ix. 20, 21; Jer. xviii. 6; Job, xxiii. 13; xxxiii. 13. Again; God is wiser than man, and therefore can shew a reason for what he acts and does, both when and where at present thou seest none. Shall God the only wise be arraigned at the bar of thy 3. Seeing, then, that all things are at his dis- pose, he may fasten electing mercy where he pleaseth; and other mercy, if he will, to whom and when he will. 4. Seeing also that the least of mercies are not deserved by the best of sinners, men, instead of quarrelling against the God of grace because they 394 DOCTRINAL DISCOURSES. have not what they list, should acknowledge they are unworthy of their breath, and also should confess that God may give mercy where he pleaseth, and that, too, both which or what, as also to whom and when, he will, and yet be good, and just, and very gracious still. Nay, Job saith, "He taketh away, who can hinder him? Or who will say unto him, What doest thou?" Job, ix. 12. The will of God is the rule of all righteousness, neither knoweth he any other way by which he governeth and ordereth any of his actions. What- soever God doth, it is good, because he doth it, whether it be to give grace, or to detain it; whether in choosing, or refusing. The con- sideration of this made the holy men of old ascribe righteousness to their Maker, even then when yet they could not see the reason of his actions; they would rather stand amazed and wonder at the heights and depths of his unsearch- able judgments, than quarrel at the strange and most obscure of them, Job, xxxiv. 10-12; xxxvi. 3; xxxvii. 23; Jer. xii. 1; Romans, xi. 33. - | God did not intend that all that ever he would do should be known to every man, no, nor yet to the wise and prudent. It is as much a duty sometimes to stay ourselves and wonder, and to confess our ignorance in many things of God, as it is to do other things that are duty without dispute. So, then, let poor dust and ashes forbear to condemn the Lord because he goeth beyond them; and also they should beware they speak not wickedly for him, though it be, as they think, to justify his actions. "The Lord is righteous in all his ways, and holy in all his works," Matt. xi. 25; 1 Cor. ii. 8; Job, xiii. 6-8; Psalın cxlv. 17. CHAPTER VIII. Whether Eternal Reprobation in itself, or in its doctrine, be in very deed a hindrance to any man in seeking the salvation of his soul. In my discourse upon this question, I must entreat the reader to mind well what is premised in the beginning of the former chapter, which is, that reprobation makes no man a sinner, appoints no man to condemnation, but leaveth him upright after all. So, then, though God doth leave the most of men without the bounds of his election, his so doing is neither in itself nor yet its doctrine (in very deed) a hindrance to any man in seek- ing the salvation of his soul. First, It hindereth not in itself, as is clear by the ensuing considerations- 1. That which hindereth him is the weakness that came upon him by reason of sin. Now God only made the man, but man's listening to Satan made him a sinner, which is the cause of all his weakness; this therefore is it that hindereth him, and that also disenableth him in seeking the sal- vation of his soul. "Let no man say when he is tempted, I am tempted of God; for God cannot be tempted of evil, neither tempteth he any man. God made man upright, but he hath sought out many inventions," Ezek. xvi. 30; James, i. 10; Eccles. vii. 29; Hos. xiii. 9; xiv. 1; Gen. iii. 8-11. 2. It hindereth not in itself, for it taketh not anything from a man that would help him, might it continue with him; it takes not away the least part of his strength, wisdom, courage, innocency, or will to good; all these were lost by the fall, in that day when he died the death. Nay, repro- bation under some consideration did rather esta- blish all these upon the reprobate; for as it decrees him left, so left upright; wherefore man's hindrance cometh on him from other means, even by the fall, (Gen. iii.) and not by the simple act of eternal reprobation. 3. As reprobation hindereth not either of these two ways, so neither is it from this simple act that Satan is permitted either to tempt them that they might be tried, or that they might be over- thrown. 1. It is not by this act that Satan is permitted to tempt them that they might be tried, because then the Son of God himself must be reached by this reprobation, he being tempted by the devil as much, if not more than any; yea, and then must every one of the elect be under eternal reprobation; for they also, and that after their conversion, are greatly assaulted by him. Many are the troubles of the righteous," Matt. iv. 1, 2; Mark, i. 12; Heb. ii. 17; iv. 15. (6 2. Neither is it from the act of reprobation that sin hath entered the world, no more than from election, because those under the power of election did not only fall at first, but do still generally as foully before conversion as the reprobate himself. Whereas, if either the temp- tation or the fall was by virtue of reprobation, then the reprobates, and they only, should have been tempted and have fallen. The temptation, then, and the fall do come from other means, and so the hindrance of the reprobate, than from eternal reprobation. For the temptation, the fall, and hindrance being universal, but the act of repro- bation particular, the hindrance must needs come from such a cause as taketh hold on all men, which indeed is the fall; the cause of which was neither election nor reprobation, but man's volun- tary listening to the tempter, Rom. iii. 9. 3. It is yet far more evident that reprobation hindereth no man from seeking the salvation of his soul, because notwithstanding all that repro- bation doth, yet God giveth to divers of the reprobates great encouragements thereto—to wit, the tenders of the gospel in general, not exclud- ing any; great light also to understand it, with many a sweet taste of the good word of God, and the powers of the world to come; he maketh them sometimes also to be partakers of the Holy Ghost, and admitteth many of them into fellow- ship with his elect; yea, some of them to be rulers, teachers, and governors in his house; all which, without doubt, both are and ought to be great encouragements even to the reprobates themselves to seek the salvation of their souls, Matt. xi. 28; xxv. 1, 2; Rev. xxii. 17; Heb. vi. 4, 5; Acts, i. 16, 17. Secondly, As it hindereth not in itself, so it hindereth not by its doctrine; for all that this doctrine saith is, that some are left out of God's DOCTRINAL DISCOURSES. 395 K 1. No man still stands upright. 2. Though it saith some are left, yet it points at no man, it nameth no man, it binds all faces in secret; so, then, if it hinder, it hindereth all, even the elect as well as reprobate; for the re- probate hath as much ground to judge himself elect as the very elect himself hath before he be converted, being both alike in a state of nature and unbelief, and both alike visibly liable to the curse for the breach of the commandment. Again, as they are equals here, so also have they ground alike to close in with Christ and live, even the open, free, and full invitation of the gospel, and promise of life and salvation by the faith of Jesus Christ, Ephes. ii. 1, 2; Rom. iii. 9 ; John, iii. 16; 2 Cor. v. 19-22; Rev. xxi. 6; xxii. 17. election, as considered upright. Now this doc- reprobation were far more harsh, and its doctrine trine cannot hinder any man, for, also more sharp and severe, yet it cannot pro- perly be said to hinder any. It is a foolish thing in any to be troubled with those things which they have no ground to believe concerns them- selves, especially when the latitude of their dis- couragement is touching their own persons only. "The secret things belong unto the Lord our God." Indeed, every one of the words of God ought to put us upon examination, and into a serious inquiry of our present state and condition, and how we now do stand for eternity-to wit, whether we are ready to meet the Lord, or how it is with us. Yet, when search is fully made, and the worst come unto the worst, the party can find himself no more than the chief of sin- ners, not excluded from the grace of God ten- dered in the gospel; not from an invitation, nay a promise, to be embraced and blest, if he come to Jesus Christ; wherefore he hath no ground to be discouraged by the doctrine of reprobation, 1 Tim. xv.; Acts, xix. 19 1 Tim. xv.; Acts, xix. 19; 2 Chron. xxxiii.; Deut. xxix. 29; John, vi. 37; vii. 37; Mark, ii. 17. 3. It is evident also by experience that this doctrine doth not indeed, neither can it, hinder any, (this doctrine, I mean, when both rightly stated and rightly used,) because many who have been greatly afflicted about this matter, have yet at last had comfort; which comfort, when they have received it, hath been to them as an argu- ment that the thing they feared before was not because of reprobation rightly stated, but its doctrine much abused was the cause of their affliction; and had they had the same light at first they received afterwards, their troubles then would soon have fled, as also now they do; wherefore discouragement comes from want of light, because they are not skilful in the word of righteousness; for had the discouragement at first been true, (which yet it could not be, unless the person knew by name himself under eternal reprobation, which is indeed impossible,) then his light would have pinched him harder; light would rather have fastened this his fear than at all have rid him of it, Heb. v. 12-14. - Indeed, the scripture saith, the word is to some the savour of death unto death, when to others the savour of life unto life. But mark, it is not this doctrine in particular, if so much as some other, that doth destroy the reprobate. It was respite at which Pharaoh hardened his heart, and the grace of God that the reprobates of old did turn into lasciviousness; yea, Christ the Saviour of the world is a stumbling-block unto some, and a rock of offence unto others. But yet again, consider that neither he nor any of God's doctrines are so simply and in their own true natural force and drift; for they beget no unbelief, they pro- voke to no wantonness, neither do they in the least encourage to impenitency; all this comes from that ignorance and wickedness that came by the fall; wherefore it is by reason of that also that they stumble, and fall, and grow weak, and are discouraged, and split themselves, either at the doctrine of reprobation, or at any other truth of God, Exod. viii. 15; Jude, 4; 1 Peter, ii. Lastly, To conclude as I began, there is no man while in this world that doth certainly know that he is left out of the electing love of the great God; neither hath he any word in the whole Bible to persuade him so to conclude and believe; for the scriptures hold forth salvation to the greatest of sinners; wherefore, though the act of CHAPTER IX. Whether God would in deed and in truth that the gospel, with the grace thereof, should be tendered to those that yet he hath bound up under Eternal Reprodution? To this question I shall answer- >> First, In the language of our Lord, "Go preach the gospel unto every creature ; and again, “Look unto me, all ye ends of the earth, and be ye saved. And whosoever will, let him take the water of life freely." And the reason is, because Christ died for all, tasted death for every man, is the Saviour of the world, and the propitiation for the sins of the whole world. Mark, xvi. 15; Isaiah, xlv. 22; Rev. xxii. 17; Heb. ii. 9; 2 Cor. v. 15; 1 John, iv. 14; ii. 1-3. Secondly, I gather it from those several cen- sures that even every one goeth under that doth not receive Christ when offered in the general tenders of the gospel: "He that believeth not, shall be damned. He that believeth not, makes God a liar, because he believeth not the record that God hath given of his Son ;" and, "Wo unto thee, Capernaum-Wo unto thee, Corazin-Wo unto thee, Bethsaida," with many other sayings, all which words, with many other of the same nature, carry in them a very great argument to this very purpose; for if those that perish in the days of the gospel shall have at least their dam- nation heightened because they have neglected and refused to receive the gospel, it must needs. be that the gospel was with all faithfulness to be tendered unto them, the which it could not be, unless the death of Christ did extend itself unto them; for the offer of the gospel cannot, with God's allowance, be offered any further than the death of Jesus Christ doth go; because if that be taken away, there is indeed no gospel nor grace to be extended. Besides, if by every creature, and the like, should be meant only the elect, then are all the persuasions of the gospel to no 396 DOCTRINAL DISCOURSES. effect at all; for still the unconverted, who are here condemned for refusing of it, they return it as fast again-I do not know I am elect, and therefore dare not come to Jesus Christ; for if the death of Jesus Christ, and so the general tender of the gospel, concern the elect alone, I, not knowing myself to be one of that number, am at a mighty plunge; nor know I whether is the greater sin, to believe or to despair; for I say again, if Christ died only for the elect, &c., then I, not knowing myself to be one of that number, dare not believe the gospel that holds forth his blood to save me; nay, I think with safety may not, until I first do know I am elect of God and appointed thereunto, John, iii. 16; Mark, xvi. 16; 1 John, v. 8—10; Matt. xi. 21, 22; Heb. ii. 3. Christ, for that comes in and is effected on them as they are sinners. Yea, to deny the gospel also to the reprobate, because he is not elect, it will not trouble him at all; for saith he, "So I am not a sinner, and so do not need a Saviour." But now, because the elect have no need of grace in Christ by the gospel but as they are sinners, nor the reprobates cause to refuse it as they are sinners, therefore Christ by the word of the gos- pel is to be proffered to both, without considering elect or reprobate, even as they are sinners. "The whole have no need of the physician, but those that are sick. I came not to call the right- eous, but sinners to repentance," 2 Cor. v. 14, 15; Luke, vii. 46, 47; Mark, ii. 17. Thus, you see, the gospel is to be tendered to all in general, as well to the reprobate as to the elect, to sinners as sinners; and so are they to receive it, and to close with the tenders thereof. CL Thirdly, God the Father and Jesus Christ his Son would have all men whatever invited by the gospel to lay hold of life by Christ, whether elect or reprobate; for though it be true that there is such a thing as election and reprobation, yet God by the tenders of the gospel in the ministry of his word looks upon men under another consi- deration to wit, as sinners; and as sinners in- vites them to believe, lay hold of, and embrace the same. He saith not to his ministers, "Go, preach to the elect, because they are elect; and shut out others, because they are not so;" but, 'Go, preach the gospel to sinners as sinners; and as they are such, go bid them come to me and live." And it must needs be so, otherwise the preacher could neither speak in faith, nor the people hear in faith-first, the preacher could not speak in faith, because he knoweth not the elect from the reprobate; nor they again hear in faith, because, as unconverted, they would be always ignorant of that also; so then, the minister neither knowing whom he should offer life unto, nor yet the people which of them are to receive it, how could the word now be preached in faith with power? and how could the people believe and embrace it? But now the preacher offering mercy in the gospel to sinners as they are sin- ners, here is way made for the word to be spoken in faith, because his hearers are sinners; yea, and encouragement also for the people to receive and close therewith, they understanding they are sin-i. ners-" Christ Jesus came into the world to save sinners," Luke, xxiv. 46, 47. CHAPTER X. Seeing, then, that the grace of God in the gospel is by that to be proffered to sinners as sinners, as well to the reprobate as the elect, is it possible for those who in- deed are not elect to receive it and be saved? To this question I shall answer several things; but first I shall shew you what that grace is that is tendered in the gospel; and, secondly, what it is to receive it and be saved. First, then, the grace that is offered to sinners as sinners, without respect to this or that person, it is a sufficiency of righteousness, pardoning grace, and life, laid up in the person of Christ, held forth in the exhortation and word of the gospel, and promised to be theirs that receive it; yea, I say, in so universal a tender, that not one is by it excluded or checked in the least, but rather encouraged, if he hath the least desire to life; yea, it is held forth to beget both desires and longings after the life thus laid up in Christ, and held forth by the gospel, John, ì. 16; Col. ; Col. 19; 1 John, v. 11, 12; Acts, xiii. 38, 39 i. 23; Rom. x. 12-14; xvi. 25, 26. Secondly, To receive this grace thus tendered by the gospel, it is, 1. To believe it is true. 2. To receive it heartily and unfeignedly through faith. And, 3. To let it have its natural sway, course, and authority in the soul, and that in that measure as to bring forth the fruits of good living in heart, word, and life, both before God and man. Fourthly, The gospel must be preached to sinners as they are sinners, without distinction of elect or reprobate, because neither the one nor yet the other (as considered under these simple acts) are fit subjects to embrace the gospel; for neither the one act nor yet the other doth make either of them sinners; but the gospel is to be tendered to men as they are sinners, and per- sonally under the curse of God for sin; where- fore to proffer grace to the elect because they are elect, it is to proffer grace and mercy to them as not considering them as sinners. And, I say, to | deny it to the reprobate, because he is not elected, it is not only a denial of grace to them that have no need thereof, but also before occasion is given on their part for such a dispensation. And I say again, therefore, to offer Christ and grace to man elect as simply so considered, this administers to him no comfort at all, he being here no sinner, and so engageth not the heart at all to Jesus Now, then, to the question- Is it possible that this tender thus offered to the reprobate should by him be thus received and embraced, and he live thereby? To which I answer in the negative, nor yet for the elect themselves; I mean, as considered dead in trespasses and sins, which is the state of all men, elect as well as reprobate. So, then, though there be a sufficiency of life and right- eousness laid up in Christ for all men, and this tendered by the gospel to them without excep- tion, yet sin coming in between the soul and the DOCTRINAL DISCOURSES. 397 tender of this grace, it hath in truth disabled all men, and so, notwithstanding this tender, they continue to be dead. For the gospel, I say, 1 coming in word only, saveth no man, because of man's impediment; wherefore those that indeed are saved by this gospel, the word comes not to them in word only, but also in power and in the Holy Ghost, is mixed with faith, even with the faith of the operation of God, by whose exceed-gospel. ing great and mighty power they are raised from this death of sin, and enabled to embrace the gospel. Doubtless, all men being dead in tres- passes and sins, and so captivated under the power of the devil, the curse of the law, and shut up in unbelief, it must be the power of God, yea, the exceeding greatness of that power, that raiseth the soul from this condition to receive the holy gospel, Ephes. i. 18, 19; ii. 1-3; 1 Thess. i. 5, 6; Col. ii. 12; Heb. iv. 1, 2, &c. For man by nature (consider him at best) can see no more, nor do no more, than what the principles of nature understands and helps to do; which nature being below the discerning of things truly, spiritually, and savingly good, it must needs fall short of receiving, loving, and delight- ing in them. “The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." Now, I say, if the natural man at best (for the elect be- fore conversion are no more, if quite so much) cannot do this, how shall he attain thereto, being now not only corrupted and infected, but depraved, bewitched, and dead; swallowed up of unbelief, ignorance, confusion, hardness of heart, hatred of God, and the like? When a thorn by nature beareth grapes, and a thistle beareth figs, then may this thing be. To lay hold of and receive the gospel by a true and saving faith is an act of the soul as made a new creature, which is the workmanship of God-" Now he that hath "Now he that hath wrought us for the selfsame thing is God. For a corrupt tree cannot bring forth good fruit. Can the Ethiopian change his skin?" 1 Cor. ii. 11, 14 Matt. vii. 16-18; Luke, vi. 43—45; Jer. xiii. 23. But yet the cause of this impossibility, 1. Lieth not in reprobation, the elect them- selves being as much unable to receive it as the other. (6 ment in these tenders, but because men are dead, and blind, and cannot hear the word. Why do you not understand my speech," saith Christ; even because you cannot hear my word," Acts, ix. 25; xxvi. 9, 10; Ps. cx. 3; Gal. i. 15; Matt. xi. 27; John, viii. 43. (6 For otherwise, as I said but now, there is, 1. Rationality enough in the tenders of the 2. Persuasions of weight enough to provoke to faith. And, 3. Arguments enough to persuade to continue therein. First, Is it not reasonable that man should be- lieve God in the proffer of the gospel, and life by it? Secondly, Is there not reason, I say, both from the truth and faithfulness of God, from the suffi- ciency of the merits of Christ, as also from the freeness and fulness of the promise? What un- reasonable thing doth the gospel bid thee credit? or what falsehood doth it command thee to re- ceive for truth? Indeed, in many points the gospel is above reason, but yet in never a one against it, especially in those things wherein it beginneth with the sinner, in order to eternal life. 2. Neither is it because the reprobate is ex- cluded in the tender, for that is universal. 3. Neither is it because there wanteth argu- ments in the tenders of the gospel, for there are not only plenty, but such as be persuasive, clear, and full of rationality. 4. Neither is it because these creatures have no need thereof, for they have broken the law. 5. Wherefore it is, because indeed they are by sin dead, captivated, mad, self-opposers, blind, alienated in their minds, and haters of the Lord. | Behold the ruins that sin hath made! Wherefore, whoever receiveth the grace that is tendered in the gospel, they must be quickened by the power of God, their eyes must be opened, their understandings illuminated, their ears un- stopped, their hearts circumcised, their wills also rectified, and the Son of God revealed in them. Yet, as I said, not because there wanteth argu- Again; touching its persuasions to provoke to faith, First, With how many signs and wonders, mi- racles and mighty deeds, hath it been once and again confirmed, and that to this very end! Heb. i. 1-3; 1 Cor. xiv. 22; Heb. vi. 18; Acts, xiii. 32. Secondly, With how many oaths, declarations, attestations, and proclamations is it avouched, confirmed, and established! Thirdly, And why should not credence be given to that gospel that is confirmed by blood, the blood of the Son of God himself? yea, that gospel that did never yet fail auy that in truth have cast themselves upon it since the founda- tion of the world, Jer. iii. 12; Gal. iii. 15; Heb. ix. 16-18; xii. 1—3. Again; as there is rationality enough, and persuasions sufficient, so there is also argument most prevalent to persuade to continue therein, and that, too, heartily, cheerfully, and unfeignedly, unto the end, did not, as I have said, blindness, madness, deadness, and wilful rebellion, carry them away in the vanity of their minds, and overcome them, Ephes. iv. 17—19. For, first, if they could but consider how they have sinned, how they have provoked God, &c., if they could but consider what a dismal state the state of the damned is, and also that in a moment their condition is like to be the same, would they not cleave to the gospel and live? Secondly, The enjoyment of God, and Christ, and saints, and angels, being the sweetest, the pleasures of heaven the most comfortable, and to live always in the height of light, life, joy, glad- ness imaginable, one would think were enough to persuade the very damned now in hell. There is no man then perisheth for want of sufficient reason in the tenders of the gospel, nor any for want of persuasions to faith, nor yet because there wanteth arguments to provoke to continue therein. But the truth is, the gospel in 398 DOCTRINAL DISCOURSES. this hath to do with unreasonable creatures, with such as will not believe it, and that because it is truth: "And because I tell you the truth," saith Christ, "therefore you believe me not," John, viii. 45. | QUEST.-Well, but if this in truth be thus, how then comes it to pass that some receive it, and live for ever? for you have said before that the elect are as dead as the reprobate, and full as unable as they (as men) to close with these tenders and live. ANSW.-Doubtless this is true; and were the elect left to themselves, they, through the wicked- ness of their heart, would perish as do others. Neither could all the reasonable, persuasive, pre- valent arguments of the gospel of God in Christ prevail to make any receive it and live. Where- fore here you must consider, that as there is mercy proclaimed in the general tenders of the gospel, so there is also the grace of election, which grace kindly overruleth and winneth the spirit of the chosen, working in them that un- feigned closing therewith that makes it effectual to their undoubted salvation; which indeed is the cause that not only in other ages, but also to this day, there is a remnant that receive this grace, they being appointed, I say, thereto before the world began, preserved in time from that which would undo them, and enabled to embrace the glorious gospel of grace, and peace, and life, 1 Kings, xix. 18; Rom. xi. 5; 2 Thess. v. 9. Now there is a great difference between the grace of election and of the grace that is wrapped up in the general tenders of the gospel; a differ- ence, I say, and that both as to its timing, lati- tuding, and working. 1. Touching its timing; it is before, yea, long before, there was either tender of the grace wrapped up in the gospel to any, or any need of such a tender, Ephes. i. 4, 5. 2. They also differ in latitude; the tenders of grace in the gospel are common and universal to all, but the extension of that of election, special and peculiar to some. "There is a remnant ac- cording to the election of grace," Rom. xi. 5. 3. Touching the working of the grace of elec- tion, it differs much in some things from the working of the grace that is offered in the general tenders of the gospel, as is manifest in these particulars- 1. The grace that is offered in the general tenders of the gospel calleth for faith to lay hold upon and accept thereof; but the special grace of election worketh that faith which doth lay hold thereof, Acts, xiii. 48; xvi. 31; Phil. i. 29; 2 Thess. i. 11. 2. The grace that is offered in the general tenders of the gospel calleth for faith as a con- dition in us, without which there is no life; but the special grace of election worketh faith in us without any such condition, Mark, xvi. 15, 16; Rom. xi. 5, 6. 3. The grace that is offered in the general tenders of the gospel promiseth happiness upon the condition of persevering in the faith only; but the special grace of election causeth this perse- verance, Col. i. 23; Ephes. ii. 10; Rom. xi. 7; 1 Peter, i. 5--7. 4. The grace offered in the general tenders of Patatakan, Megan yang takbjerg the gospel, when it sparkleth most, leaveth the greatest part of men behind it; but the special grace of clection, when it shineth least, doth in- fallibly bring every soul therein concerned to everlasting life, Rom. viii. 33-35; x. 16. 5. A man may overcome and put out all the light and life that is begotten in him by the general tenders of the gospel; but none shall overcome, or make void, or frustrate the grace of election, Jude, 4; 2 Peter, ii. 20-22; Matt. xxiv. 24; Rom. xi. 1-3, &c. 6. The general tenders of the gospel, con- sidered without a concurrence of the grace of election, help not the elect himself when sadly fallen. Wherefore, when I say the grace that is offered in the general tenders of the gospel, I mean that grace when offered, as not being ac- companied with a special operation of God's eternal love by way of conjunction therewith. Otherwise the grace that is tendered in the gene- ral offers of the gospel is that which saveth the sinner now, and that brings him to everlasting life that is, when conjoined with that grace that blesseth and maketh this general tender effectually efficacious. The grace of election worketh not without, but by these tenders gene- rally; neither doth the grace thus tendered effectually work but by and with the grace of election-" As many as were ordained to eternal life, believed:" the word being then effectual to life when the hand of the Lord is effectually therewith to that end. They spake," saith the text, unto the Grecians, preaching the Lord Jesus; and the hand of the Lord was with them, and a great number believed, and turned unto the Lord," Acts, xi. 21; xiii. 48; Mark, xvi. 20. 64 (C We must always put difference between the word of the gospel and the power that manageth that word; we must put difference between the common and more special operations of that power also; even as there is evidently a difference to be put between those words of Christ that were effectual to do what was said, and of those words of his which were but words only, or at least not so accompanied with power. As for instance, that same Jesus that said to the leper, | Say nothing to any man," said also to Lazarus, 'Come forth;" yet the one obeyed, the other did not; though he that obeyed was least in a capacity to do it, he being now dead, and stunk in his grave. Indeed, unbelief hath hindered Christ much, yet not when he putteth forth himself as Almighty, but when he doth suffer himself by them to be abused who are to be dealt with by ordinary means; otherwise legions of devils, with ten thousand impediments, must fall down before him, and give way unto him. There is a speaking, and a so speaking: "They so spake, that a great multitude, both of the Jews and also of the Greeks, believed." Even as I have hinted already, there is a difference between the coming of the word when it is in power and when it is in word only. So, then, the blessed grace of election chooseth this man to good, not because he is good; it chooseth him to believe, not because he doth believe; it chooseth him to persevere, not because he doth so; it foreordains that this man shall be created in Christ Jesus unto good works, not if a man will create himself 66 I DOCTRINAL DISCOURSES. 399 thereto, Acts, xiv. 1; 1 Thess. 1-7; Ephes. i. 4, 5; ii. 10; 1 Peter, i. 2. What shall we say then? Is the fault in God if any perish? Doubtless no; nor yet in his act of eternal reprobation neither; it is grace that saveth the elect, but sin that damns the rest; it is superabundant grace that causeth the elect to close with the tenders of life and live, and it is the aboundings of sin that holds off the reprobate from the rational, necessary, and absolute tenders of grace. To conclude, then; the gospel calleth for credence as a condition, and that both from the elect and reprobate; but because none of them both, as dead in sin, will close therewith and live, therefore grace, by virtue of electing love, puts forth itself to work and do for some beyond reason; and justice cuts off others for slighting so good, so gracious, and necessary a means of salvation, so full both of kindness, mercy, and reason. CHAPTER XI. Seeing it is not possible that the reprobate should receive this grace and live, and also seeing this is infallibly foreseen of God; and again, seeing God hath fore- determined to suffer it so to be, why doth he yet will and command that the gospel, and so grace in the ge- neral tenders thereof, should be proffered unto them? WHY, then, is the gospel offered them? Well, that there is such a thing as eternal reprobation I have shewed you; also what this eternal repro- bation is, I have opened unto you; and shall now shew you also that though these reprobates will infallibly perish, which God not only fore- saw, but fore-determined to suffer them most assuredly so to do, yet there is reason, great rea- son, why the gospel, and so the grace of God thereby, should be tendered, and that in general terms, to them as well as others. But before I come to lay the reasons before you, I must mind you afresh of these parti- culars- 1. That eternal reprobation makes no man a sinner. 2. That the foreknowledge of God that the reprobate would perish makes no man a sinner. 3. That God's infallible determining upon the damnation of him that perisheth makes no man a sinner. 4. God's patience, and long-suffering, and for- bearance until the reprobate fits himself for eternal destruction make no man a sinner. So, then, God may reprobate, may suffer the reprobate to sin, may fore-determine his infallible damnation, through the preconsideration of him in sin, and may also forbear to work that effec- tual work in his soul that would infallibly bring him out of this condition, and yet neither be the author, contriver, nor means of man's sin and misery. Again; God may infallibly foresee that this reprobate, when he hath sinned, will be an un- reasonable opposer of his own salvation; and may also determine to suffer him to sin, and be mo, da d thus unreasonable to the end, yet be gracious, yea, very gracious, if he offer him life, and that only upon reasonable terms, which yet he denieth to close with, Isa. i. 18; Iv. 12. The reasons are- 1. Because not God, but sin, hath made him unreasonable; without which, reasonable terms had done his work for him; for reasonable terms are the most equal and righteous terms that can be propounded between parties at difference; yea, the terms that most suit and agree with a rea- sonable creature such as man; nay, reasonable terms are, for terms, the most apt to work with that man whose reason is brought into and held captive by very sense itself, Ezek. xviii.; xxxiii. 2. God goeth yet further; he addeth promises of mercy, as those that are inseparable to the terms he offereth, even to pour forth his Spirit unto them: "Turn at my reproof, and behold I will pour forth of my Spirit unto you, and incline your ear. Come unto me, hear, and your soul shall live," Prov. i. 21-27. Now, then, to the question itself to wit, that seeing it is impossible the reprobate should be saved, seeing also this is infallibly foreseen of God, and seeing also that God hath beforehand determined to suffer it so to be, yet I shall shew you it is requisite, yea, very requisite, that he should both will and command that the gospel, and so grace in the general tenders thereof, should be proffered unto them. THE FIRST REASON. And that first, to shew that this reprobation doth not in itself make any man absolutely inca- pable of salvation; for if God had intended that by the act of reprobation the persons therein concerned should also by that only act have been made incapable of everlasting life, then this act must also have tied up all the means from them that tendeth to that end, or at least have debarred the gospel's being offered to them by God's com- mand for that intent; otherwise, who is there but would have charged the Holy One as guilty of guile, and worthy of blame, for commanding that the gospel of grace and salvation should be offered unto this or that man, whom yet he hath made incapable to receive it by his act of repro- bation. Wherefore this very thing, to wit, that the gospel is yet to be tendered to those eternally reprobated, sheweth that it is not simply the act of God's reprobation, but sin, that incapacitateth the creature of life everlasting, which sin is no branch of this reprobation, as is evident, because the elect and reprobate are both alike defiled therewith. THE SECOND REASON. Secondly, God also sheweth by this that the reprobate doth not perish for want of the offers of salvation, (though he hath offended God,) and that upon most righteous terms; according to what is written, "As I live, saith the Lord, I have no pleasure in the death of him that dieth, but that the wicked turn from his wicked way and live. Turn unto me, saith the Lord of hosts; and I will turn unto you, saith the Lord of hosts." So, then, here lieth the point between God and the reprobate, (I mean, the reprobate since he 400 DOCTRINAL DISCOURSES. hath sinned,) God is willing to save him upon reasonable terms, but not upon terms above reason; but no reasonable terms will down with the reprobate, therefore he must perish for his unreasonableness, Ezek. xviii. 31, 32; xxxiii. 10; Zech. i. 3. That God is willing to save even those that perish for ever is apparent both from the consi- deration of the goodness of his nature, of man's being his creature, and indeed in a miserable state. But I say, as I have also said already, there is a great difference between his being will- ing to save them through their complying with these his reasonable terms, and his being resolved to save them whether they, as men, will close therewith or no; so only he saveth the elect themselves, even according to the riches of his grace, even according to his riches in glory, by Christ Jesus; working effectually in them what the gospel, as a condition, calleth for from them. And hence it is that he is said to give faith, (yea, the most holy faith, for that is the faith of God's elect,) to give repentance, to give a new heart, to give his fear, even that fear that may keep them for ever from everlasting ruin; still engaging his mercy and goodness to follow them all the days of their lives, that they may dwell in the house of the Lord for ever; and as another scripture saith, "Now he that hath wrought us for the selfsame thing is God," Psalm xxiii. 6; cxlv. 9; Job, iii. 16; xiv. 15; Eph. i. 4, 7; Phil. i. 29; iv. 19; Acts, v. 30, 31; Ezekiel, xxxvi. 26, 27; Jer. xxxii. 40; Rom. viii. 26, &c.; 2 Cor. v. 5, &c. But I say, his denying to do thus for every man in the world cannot properly be said to be because he is not heartily willing they should close with the tenders of the grace held forth in the gospel and live. Wherefore you must con- sider that there is a distinction to be put between God's denying grace on reasonable terms, and denying it absolutely; and also that there is a difference between his withholding further grace, and of hindering men from closing with the grace at present offered; also that God may withhold much, when he taketh away nothing; yea, take away much when once abused, and yet be just and righteous still. Further, God may deny to do this or that absolutely, when yet he hath promised to do, not only that, but more conditionally; which things considered, you may with ease conclude that he may be willing to save those not elect upon reasonable terms, though not without them. It is no unrighteousness in God to offer grace unto the world, though but on these terms only that they are also foreseen by him infallibly to reject, both because to reject it is unreasonable, especially the terms being so reasonable as to believe the truth and live; and also because it is grace and mercy in God so much as once to offer means of reconciliation to a sinner, he being the offender, but the Lord, the God offended; they being but dust and ashes, he the heavenly Ma- jesty. If God, when man had broken the law, had yet with all severity kept the world to the utmost condition of it, had he then been unjust? had he injured man at all? Was not every tittle of the law reasonable, both in the first and second table? how much more then is he merciful and gracious, even in but mentioning terms of recon- ciliation? especially seeing he is also willing so to condescend, if they will believe his word, and receive the love of the truth. Though the repro- bate, then, doth voluntarily, and against all strength of reason, run himself upon the rocks of eternal misery, and split himself thereon, he perisheth in his own corruption by rejecting terms of life, 2 Thess. ii. 10; 2 Pet. ii. 12, 13. OBJECT. 1. But the reprobate is not now in a capacity to fulfil these reasonable terms. ANSW.-But I say, suppose it should be granted, is it because reprobation made him incapable, or sin? Not reprobation, but sin. If sin, then be- fore he quarrel, let him consider the case aright, where, in the result, he will find sin, being con- sented to by his voluntary mind, hath thus dis- abled him; and because, I say, it was sin by his voluntary consent that did it, let him quarrel with himself for consenting so as to make him- self incapable to close with reasonable terms; yea, with those terms because reasonable, there- fore most suitable (as terms) for him, notwith- standing his wickedness. standing his wickedness. And I say again, for- asmuch as these reasonable terms have annexed unto them, as their inseparable companions, such wonderful mercy and grace as indeed there is, let even them that perish yet justify God, yea cry, "His goodness endureth for ever;" though they, through the wretchedness of their hearts, get no benefit by it. THE THIRD REASON. Thirdly, God may will and command that his gospel, and so the grace thereof, be tendered to those that shall never be saved, (besides what hath been said,) to shew to all spectators what an enemy sin, being once embraced, is to the salva- tion of man; sin, without the tenders of the grace of the gospel, could never have appeared so ex- ceeding sinful as by that it both hath and doth: "If I had not come and spoken unto them," saith Christ," they had not had sin; but now they have no cloak for their sin." As sins that oppose the law are discovered by the law-that is, by the goodness, and justness, and holiness of the law, so the sins that oppose the gospel are made manifest by that, even by the love, and mercy, and forgiveness of the gospel: "If he that de- spised 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?" Who could have thought that sin would have opposed that which is just, but espe- cially mercy and grace, had we not seen it with our eyes? And how could we have seen it to purpose, had not God left some to themselves? Here indeed is sin made manifest-"For all he had done so many miracles amongst them," (to wit, to persuade them to mercy,) "yet they be- lieved him not." Sin where it reigneth is a mortal enemy to the soul; it blinds the eyes, holds the hands, ties the legs, and stops the ears, and makes the heart implacable to resist the Saviour of souls. That man will neither obey the law nor the gospel who is left unto his sin; which also God is willing should be discovered and made manifest, though it cost the damnation - DOCTRINAL DISCOURSES. 401 I : of some-"For this very purpose," saith God to Pharaoh, "have I raised thee up, that I might shew in thee my power, and that my name might be declared in all the earth." For God, by raising up Pharaoh to his kingdom, and suffering him to walk to the height, according as his sin did prompt him forward, shewed unto all beholders what a dreadful thing sin is, and that without the special assistance of his Holy Spirit, sin would neither be charmed by law nor gospel. This reason, though it be no profit unto those that are damned, yet it is for the honour of God, and the good of those he hath chosen, John, xii. 37; xv. 22; Romans, vii.; ix. 17; Heb. x. 27-29; Exodus, ix. 16. It is for the honour of God, even for the honour of his power and mercy, for his power is now discovered indeed, when nothing can tame sin but that; and his mercy is here seen indeed, be- cause that doth engage him to do it. Read Rom. ix. 22, 23. OBJECT. 2. But if God hath elected, as you have said, what need he lay a foundation so ge- neral for the begetting faith in his chosen parti- culars, seeing the same Spirit that worketh in them by such means, could also work in them by other, even by a word, excluding the most in the first tenders thereof amongst men? ANSW.-I told you before, that though this be a principal reason of the general tenders of the grace of the gospel, yet it is not all the reason why the tender should be so general, as the three former reasons shew. But again; in the bowels of God's decree of election is contained the means that are also or- dained for the effectual bringing of those elected to that glory for which they were foreappointed, even to gather together in one all the children of God: "Whereunto he called you," saith Paul, "by our gospel, to the obtaining of the glory of our Lord Jesus Christ." God's decree of elec- tion, then, destroyeth not the means which his wisdom hath prepared, it rather establisheth, yea, ordains and establisheth it; and maketh that means which in the outward sound is indefinite and general, effectual to this and that man, through a special and particular application. Thus that Christ that in general was offered to all, is by a special act of faith applied to Paul in particular-" He loved me, and gave himself for me," John, xi. 51, 52; 2 Thess. ii. 13, 14; Gal. ii. 20-22. THE FOURTH REASON. Fourthly, God commandeth that the tender of the gospel and the grace thereof be in general Further, as the design of the heavenly Ma- offered to all, that means thereby might be suffi-jesty is to bring his elect to glory by means, so ciently provided for the elect, both to beget them by the means thus universal and general, as most to faith, and to maintain it in them to the end, in behooful [becoming] and fit, if we consider not what place, or state, or condition soever they are. only the way it doth please him to work with God, through the operation of his manifold wis- some of his chosen in order to this their glory, dom, hath an end in his acts and doings amongst but also the trials, temptations, and other calami- the children of men; and, so in that he com- ties they must go through thereto. mandeth that his gospel be tendered to all, an end, I say, to leave the damned without excuse, and to provide sufficiency of means for the gather- ing all his elect. "O that God would speak," saith Zophar," and open his mouth against thee, and shew thee the secrets of wisdom, that they are double to that which is." For though God worketh with and upon the elect otherwise than with and upon the reprobate, yet he worketh with and upon the elect with and by the same word he commandeth should be held forth and offered to the reprobate. Now the text thus running in most free and universal terms, the elect then hearing thereof, do through the mighty power of God close in with the tenders therein held forth, and are saved. Thus, that word that was offered to the reprobate Jews, and by them most fiercely rejected, even that word became yet effectual to the chosen, and they were saved thereby. They gladly received the word, and as many as were ordained to eternal life, believed. Not as though the word of God had taken none effect. God hath not cast away his people whom he foreknew." The word shall accomplish the thing for which God hath sent it, even the salva- tion of the few that are chosen, when tendered to all, though rejected by most, through the rebel- lion of their hearts, Eph. i.; Job, xi. 5, 6; Acts, xiii. 44-48; xxviii. 28; Heb. iv. 1-3; Rom. ix. 6; xi. 12. CC 1. Touching his working with some, how in- visible is it to those in whose souls it is yet begun! How is the word buried under the clods of their hearts for months, yea, years together! Only thus much is discovered thereof, it sheweth the soul its sin, the which it doth also so aggravate and apply to the conscience (Jesus still refrain- ing, like Joseph, to make himself known to his brethren) that were there not general tenders of mercy, and that to the worst of sinners, they would soon miscarry and perish, as do the sons of perdition. of perdition. But by these the Lord upholdeth and helpeth them, that they stand when others fall for ever, Psa. cxix. 49. 2. And so likewise for their trials, temptations, and other calamities, because God will not bring them to heaven without, but by them, therefore he hath also provided a word so large as to lie fair for the support of the soul in all conditions, that it may not die for thirst. 3. I might add also in this place, their imper- fect state after grace received doth call for such a word; yea, many other things which might be named, which God, only wise, hath thought fit should accompany us to the ship, yea, in the sea, to our desired haven. THE FIFTH REASON. Fifthly, God willeth and commandeth the gos- pel should be offered to all, that thereby distin- guishing love, as to an inward and spiritual work, might the more appear to be indeed the fruit of special and peculiar love; for in that the gospel is tendered to all in general, when yet but some do receive it; yea, and seeing these some are as unable, unwilling, and by nature as much averse thereto as those that refuse it and perish, it is CC 402 DOCTRINAL DISCOURSES. "} evident that something more of heaven and the operation of the Spirit of God doth accompany the word thus tendered for their life and salva- tion that enjoy it; not now as a word barely tendered, but backed by the strength of heaven: "Behold what manner of love the Father hath bestowed upon us, that we should be called the children of God, even we who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead. This provoketh to distinguishing admi- ration, yea, and also to a love like that which hath fastened on the called, the preserved, and the glorified- "He hath not dealt so with any nation; and as for his judgments, they have not known them. Praise ye the Lord." Now are the sacrifices bound even to the horns of the altar, with a "Lord how is it that thou shouldst manifest thyself to us, and not unto the world? He sent from above, he took me, he drew me out of many waters, he delivered me from my strong enemy, and from them that hated me, for they were too strong for me," 1 Thess. i. 4-7; 1 John, iii. 1-3; Psa. xviii. 16; cxlvii. 20; John, xiv. 22; 2 Sam. xxii. 17. For thus the elect considereth-Though we all came alike into the world, and are the chil- dren of wrath by nature, yea, though we have alike so weakened ourselves by sin, that the whole head is sick, and the whole heart faint, being altogether gone out of the way, and every one become altogether unprofitable both to God and ourselves, yet that God should open mine eyes, convert my soul, give me faith, forgive my sins, raise me when I fall, fetch me again when I am gone astray-this is wonderful! yea, that he should prepare eternal mansions for me, and also keep me by his blessed and mighty power for that, and that in a way of believing, which, with- out his assistance, I am no way able to perform; that he should do this notwithstanding my sins, though I had no righteousness! yea, that he should do it according to the riches of his grace, through the redemption that is in Jesus Christ our Lord! Even according to an everlasting covenant of grace, which yet the greatest part of the world are void of, and will for ever miss and fall short of! Besides, that he should mollify my heart, break it, and then delight in it; put his fear in it, and then look to me, and keep me as the apple of his eye; yea, resolve to guide me with his counsel, and then receive me to glory! | Further, that all this should be the effect of un- thought of, undeserved, and undesired love! that the Lord should think on this before he made the world, and sufficiently ordain the means before he had laid the foundation of the hills! for this be is worthy to be praised; yea, "Let everything that hath breath praise the Lord. Praise ye the Lord," Ephes. ii. 1-3; Rom. iii. 9, 12; Isaiah, i. 5; lxvi. 2; Psalm xxiii. 6; xxxvii. 23; li. 17; cxxxviii. 6; 2 Cor. v. 5; Deut, vii. 7, 8; ix. 5-7; Ezek. xvi. 60-63; Mal. i. 2; Jer. xxxi. 3; xxxii. 4; 1 Cor. ii. 2. OBJECT. 3. But you have said before, that the reprobate is also blessed with many gospel mer- cies, as with the knowledge of Christ, faith, light, the gift of the Holy Ghost, and the tastes or relish of the powers of the world to come; if so, then what should be the reason that yet he perisheth? Is it because the grace that he receiveth differeth from the grace that the elect are saved by? If they differ, where lieth the difference? whether in the nature, or in the degree, or in the management thereof? ANSW.-To this objection I might answer many things; but, for brevity, take this reply: First, That the non-elect may travel very far both in the knowledge, faith, light, and sweetness of Jesus Christ, and may also attain to the partak- ing of the Holy Ghost; yea, and by the very operation of these things also escape the pollu- tions of the world, and become a visible saint, join in church-communion, and be as chief amongst the very elect themselves. This the scriptures everywhere do shew us. The question then is, whether the elect and reprobate receive a differing grace? To which I answer, yes, in some respects, both as to the na- ture thereof, and also the degree. To begin then with the nature of it- | 66 1. The faith that the chosen are blessed with, it goeth under another name than any faith be- sides, even the faith of God's elect, as of a faith belonging to them only, of which none others do partake; which faith also, for the nature of it, is called faith most holy, to shew it goes beyond all other, and can be fitly matched nowhere else, but with their most blessed faith who infallibly attain eternal glory; even like precious faith with us," saith Peter, with his elect companions. And so of other things. For if this be true, that they differ in their faith, they must needs there- with differ in other things; for faith being the mother grace, produceth all the rest according to its own nature-to wit, love that abounds, that never fails, and that is never contented till it attain the resurrection of the dead, &c., Tit i. 1; Jude, 20; 2 Pet. i. 1; 2 Thess. i. 3; 1 Cor. xiii. 8; Phil. iii. 2. They differ as to the nature in this: the faith, and hope, and love that the chosen receive, are those which flow from election itself; he hath blessed us according as he hath chosen us, even with those graces he set apart for us when he in eternity did appoint us to life before the foundation of the world; which graces, because the decree in itself is most absolute and infallible, they also, that they may completely answer the end, will do the work infallibly likewise, still through the management of Christ-"I have prayed that thy faith fail not," Ephes. i. 4. 5 ; Luke, ii. 32. But, secondly, As they differ in nature, they differ also in degree; for though it be true that the reprobate is blessed with grace, yet this is also as true, that the elect are blessed with more grace; it is the privilege only of those that are chosen to be blessed with all spiritual blessings, and to have all the good pleasure of the goodness of God fulfilled in and upon them. Those who are blessed with all spiritual blessings must needs be blessed with eternal life; and those in whom the Lord not only works all his good pleasure, but fulfilleth all the good pleasure of his goodness upon them, they must needs be preserved to his heavenly kingdom; but none of the non-elect have these things conferred upon them; there- DOCTRINAL DISCOURSES. 403 1 fore the grace bestowed upon the one doth differ both in nature and degree from the other, Ephes. i. 4, 5; 1 Thess. i. 11. Thirdly, There is a difference as to the ma- nagement also; the reprobate is principal for the management of the grace he receiveth, but Jesus Christ is principal for the management of the grace the elect receiveth. When I say principal, I mean chief; for though the reprobate is to have the greatest hand in the management of what mercy and goodness the Lord bestoweth on him, yet not so as that the Lord will not help him at all; nay, contrariwise, he will, if first the repro- bate do truly the duty that lieth on him: " If thou do well, shalt thou not be accepted? but if not well, behold sin lieth at the door." Thus it was also with Saul, who was rejected of God upon this account. And I say, as to the elect them- selves, though Jesus Christ our blessed Saviour be chief as to the management of the grace be- stowed on his chosen, yet not so as that he quite excludeth them from striving according to his working which worketh in them mightily; nay, contrariwise, if those who in truth are elect shall yet be remiss, and do wickedly, they shall feel the stroke of God's rod, it may be till their bones do break. But because the work doth not lie at their door to manage as chief, but at Christ's, therefore though he may perform his work with much bitterness and grief to them, yet he being engaged as the principal, will perform that which concerneth them even until the day (the coming) of Jesus Christ, Gen. iv. 7; 1 Sam. xiii. 11-14; xv. 26; Col. i. 29; Psa. cxxxviii. 8; Phil. i. 6. From what hath been said, there ariseth this conclusion- The elect are always under eternal mercy, but those not elect always under eternal justice; for you must consider this, there is eternal mercy and eternal justice, and there is present mercy and present justice. So, then, for a man to be in a state of mercy, it may be either a state of mercy present, or both present and eternal also. And so again for a man to be in a state under justice, it may be understood either of present justice only, or of both present and eternal also. That this may yet further be opened, I shall somewhat enlarge. "" I begin with present mercy and present jus- tice. That which I call present mercy is that faith, light, knowledge, and taste of the good word of God that a man may have, and perish. This is called in scripture "believing for a while, during for a while, and rejoicing in the light for a season. Now I call this mercy, both because none (as men) can deserve it, and also because the proper end thereof is to do good to those that have it. But I call it present mercy, because those that are only blessed with that may sin it away, and perish, as did some of the Galatians, Hebrews, Alexandrians, with the Asians and others. But yet observe again. I do not call this present mercy, because God hath determined it shall last but a while absolutely, but because it is possible for man to lose it, yea, determined he shall, conditionally, 2 Peter, ii, 20; Matt. xiii. 22; Luke, viii. 13; John, v. 35; 1 Cor. xii. 7; Gal. v. 4; Heb. vi. 4, 5; xii. 15, 16, 25; 1 Tim. i. 20; 2 Tim. i. 15; ii. 18. Again; as to present justice, it is that which lasteth but a while also; and as present mercy is properly the portion of those left out of God's election, so present justice chiefly hath to do with God's beloved, who yet at that time are also under eternal mercy. eternal mercy. This is that justice that afflicted Job, David, Heman, and the godly, who notwith- standing do infallibly attain, by virtue of this mercy, eternal life and glory. I call this justice, because in some sense God dealeth with his chil- dren according to the quality of their transgres- sions; and I call it also present justice, because though the hand of God for the present be never so heavy on those that are his by election, yet it lasteth but a while; wherefore though this indeed be called wrath, yet it is but a little wrath, wrath for a moment, time, or season. "In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer, Job, vi. 4; Psalm xxx. 5; xxxviii. 3; lxxxviii.; ciii. 9; Amos, iii. 2; 1 Cor. xi. 30, 31; Isaiab, liv. 7, 8; 1 Peter, i. 6. Thus you see there is present mercy and pre- sent justice; also that the elect may be under present justice, when the rest may be under present mercy. Again; as there is present mercy and present justice, so there is eternal mercy and eternal jus- tice; and I say, as the elect may be under present justice when the non-elect may be under present mercy, so the elect at that time are also under eternal mercy, but the other under eternal jus- tice. That the elect are under eternal mercy, and that when under present justice, is evident from what hath been said before-namely, from their being chosen in Christ before the foundation of the world, as also from the consideration of their sound conversion, and safe preservation quite through this wicked world, even safe unto eternal life; as he also saith by the prophet Jeremiah, "Yea, I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee;" and hence it is that he calleth the elect his sheep, his children, and people, and that before conversion; for though none of them as yet were his children by calling, yet were they his accord- ing to election, Jer. xxxi. 3; John, x. 16; xi. 52; Acts, xviii. 9. 10. Now the elect being under this eternal grace and mercy, they must needs be under it both before present justice seizeth upon them, while it seizeth them, and also continueth with them longer than present justice can, it being from everlasting to everlasting. This being so, here is the reason why no sin, nor yet temptation of the enemy, with any other evil, can hurt or de- stroy those thus elect of God; yea, this is that which maketh even those things that in them- selves are the very bane of men yet prove very much for good to those within this purpose; and as David saith, "It is good for me that I have been afflicted;" and again, "For when we are judged of the Lord, we are chastened, that we should not be condemned with the world." Now afflictions, &c., in themselves are not only fruit- less and unprofitable, but, being unsanctified, are destructive: "I smote him, and he went on fro- C C 2 404 DOCTRINAL DISCOURSES. | wardly;" but now eternal mercy working with this or that affliction, makes it profitable to the chosen ; "I have seen his ways, and will heal him, and will restore comfort to him and to his mourners;" as he saith in another place, "Blessed is the man whom thou chastisest, and teachest out of thy law. For eternal mercy doth not look on those who are the elect and chosen of God as poor sinful creatures only, but also as the generation whom the Lord hath blessed, in whom he hath designed to magnify his mercy to the utmost, by pardoning the transgressions of the remnant of his heritage, having predestinated us to the adoption of children by Jesus Christ to himself, wherein also he hath made us accepted in the Beloved. Wherefore I say, the elect, as they do also receive that grace and mercy that may be sinned away, so they have that grace and mercy which cannot be lost, and that sin cannot deprive them of, even mercy that abounds, and goeth beyond all sin; such mercy as hath engaged the power of God, the intercession of Christ, and the communication of the blessed Spirit of adoption, which Spirit also engageth the heart, directs it into the love of God, that it may not depart from God after that rate as the repro- bates do. "I will make an everlasting covenant with them," saith God, "that I will not turn away from them to do them good, but will put my fear in their heart, that they shall not depart from me," Rom. viii. 28; Psalm xciv. 12; cxix. 71; 1 Cor. xi. 31, 32; Isaiah, lvii. 17, 18; 1 Peter, ii. 9; Mic. vii. 18, 19; Ephes. i. 5, 6; v. 29, 30; Jer. xxxii. 40. "" But now I say, God's dealing with the non- elect is far otherwise, they being under the con- sideration of eternal justice, even then when in the enjoyment of present grace and mercy. And hence it is that as to their standing before the God of heaven they are counted dogs, and sows, and devils, even then when before the elect of God themselves they are counted saints and brethren: "The dog is returned to his own vomit again, and the sow that was washed, to her wal- lowing in the mire." And the reason is, because notwithstanding all their show before the world, their old nature and corruptions do still bear sway within, which in time also, according to the ordinary judgment of God, is suffered so to shew itself, that they are visible to saints that are elect, as was the case of Simon Magus, and that wicked apostate Judas, who went out from us, "but they were not of us, for if they had been of us, they should no doubt have continued with us; but they went out from us, that it might be manifest they were not all of us." They were not elect as we, nor were they sanctified as the elect of God themselves, wherefore eternal justice counts them the sons of perdition when under their pro- fession. And I say, they being under this eternal justice, it must needs have to do with them in the midst of their profession; and because also it is much offended with them for conniving with their lusts, it taketh away from them, and that most righteously, those gifts and graces, and benefits and privileges, that present mercy gave them; and not only so, but cuts them off for their iniquity, and layeth them under wrath for ever. "They have forsaken the right way, saith God, they have followed the way of Balaam the son of Bosor; these are wells without water, clouds that are carried with a tempest, trees whose fruit withereth, without fruit, twice dead, plucked up by the roots, for whom is reserved the blackness of darkness for ever," 1 John, ii. 19; John, xvii. 12; Matt. xiii. 12; xxv. 29; Mark, iv. 25; Luke, viii. 18; 2 Peter, ii. 5, 16, 17; Jude, 11-13. These things thus considered, you see, 1. That there is present grace and present mercy, eternal grace and eternal mercy. 2. That the elect are under eternal mercy, and that when under present justice; and that the reprobate is under eternal justice, and that when under present mercy. 3. Thus you see again that the non-elect perish by reason of sin, notwithstanding present mercy, because of eternal justice; and that the elect are preserved from the death (though they sin, and are obnoxious to the strokes of present justice) by reason of eternal mercy. What shall we say then? Is there unrighteousness with God? God forbid. "He hath mercy on whom he will have mercy, and compassion on whom he will have compassion." [ + * THE WATER OF LIFE. (mana Smart S Apple play m 1 66 THE WATER OF LIFE; OR, A DISCOURSE SHEWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, "THE WATER OF LIFE." REV. XXII. 17 - — “And whosoever will, let him take the water of life freely." THE EPISTLE TO THE READER. COURTEOUS READER, I HAVE now presented thee with something of a discourse of the water of life and its virtues, therefore thou mayst, if thou wilt, call this book, Bunyan's Bill of his Master's Water of Life." True, I have not set forth at large the excellent nature and quality thereof, nor can that so be done by the pen or tongue of men or angels. Yet this I have said, and so saying, said truly, that whosoever shall drink of this water shall find it in him a well of water; and not only so, but a well springing up in him to everlasting life, let his disease be what it will. And as men in their bills, for conviction to readers, do give an ac- count to the country of the persons cured, and | the diseases that have been removed by liquors and preparations they have made for that end, so could I, were it not already (by holy writ) done by an infallible pen to my hand, give you ac- counts of numberless numbers that have not only been made to live, but to live for ever, by drink- ing of this water, this pure water of life. Many of them indeed are removed from hence, and live where they cannot be spoken with as yet, but abundance of them do still remain here, and have their abode yet with men. Only, if thou wouldst drink it, drink it by itself; and that thou mayst not be deceived by that which is counterfeit, know it is, as it comes from the hand of our Lord, without mixture, pure and clear as crystal. I know there are many mountebanks in the world, and every of them pretend they have this water to sell. But my advice is, that thou go directly to the throne thyself, or, as thou art bidden, come to the waters, and there thou shalt be sure to have that which is right and good, and that which will cer- tainly make thee well, let thy disease, or trouble, or pain, or malady be what it will. For the price, care not for that, it is cheap enough; this is to be had without money or price. "I will give," saith God and the Lamb, "to him that is athirst of the fountain of the water of life freely,' Rev. xxi, 6. Hence he says again, "Whosoever will, let him take the water of life freely," (chap. xxii. 17 ;) so that thou hast no ground to keep back because of thy poverty; nay, for the poor it is prepared and set open, to the poor it is offered, the poor and needy may have it of free cost, Isa. xli. 17, 18. But let it not be slighted because it is offered to thee upon terms so full, so free; for thou art sick, and sick unto death, if thou drinkest not of it; nor is there any other than this that can heal thee and make thee well. Farewell. The Lord be thy physician; so prays thy friend, JOHN BUNYAN. >> 408 DOCTRINAL DISCOURSES. ई REV. XXII. 1 THE WATER OF LIFE. “And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb." THESE words are part of that description that one of the seven angels, which had the seven vials full of the seven last plagues, gave unto John of the New Jerusalem, or of the state of that gospel church that shall be in the latter days. Where- fore he saith, And shewed me-he, the angel, shewed me it. In the text we have these things to consider of- First, The matter, the subject-matter of the text, and that is, the water of life. "He shewed me the water of life." Secondly, We have also here the quantity of this water shewed to him, and that is under the notion of a river. "He shewed me a river of water of life." Thirdly, He shews him also the head, or well- spring from whence this river of water of life proceeds, and that is, the throne of God and of the Lamb. "He shewed me a river of water of life, proceeding out of the throne of God and of the Lamb." (C Fourthly, We have also here the nature and quality of this water-it is pure, it is clear, it is clear as crystal. "And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb." We will begin with the first of these-to wit, with the matter, the subject-matter of the text, which is," the water of life." These words, water of life, are metaphorical, or words by which a thing most excellent is presented to, and ampli- fied before our faces; and that thing is the Spirit of grace, the Spirit and grace of God. And the words, water of life," are words most apt to present it to us by; for what is more free than water, and what more beneficial and more de- sirable than life? Therefore, I say, it is com- He pared to, or called, the "water of life." shewed me the water of life. cellency thereof? which water also is here said to be such as will spring up in them that have it, as a well unto everlasting life. Again, "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink," John, vii. 37-39. But of what? why, of his rivers of living waters. But what are they? why, he an- swers, "This he spake of the Spirit, which they that believe on him should receive." Yea, the prophets and servants of God in the Old Testament did take this water of life for the Spirit of grace that should in the latter days be poured out into the church. Hence Isaiah calls water God's Spirit and blessing, and Zechariah, the Spirit of grace. That it is the Spirit of grace, or the Spirit and grace of God, that is here intended, consider, 1. The Spirit of grace is in other places com- pared to water; and, 2. It is also called the Spirit of life. Just as here it is presented unto us-" He shewed me the water of life." "I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thy offspring," Isa. xliv. 3. And Zechariah saith, "I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and supplication, and they shall mourn," &c., Zech. xii. 10. Behold, in all these places the Spirit of grace is intended, and for our better understanding, it is compared to water, to a well of water, to springs of water, and to floods of water. 2. It is also called the Spirit of life. 1. More closely. 2. More openly. | First, More closely, where it is called living water, that living water, and water springing up to everlasting life, John, iv. 10, 11, 14; vii. 38. Secondly, Then more openly or expressly it is called the Spirit of life. And after three days and a half "the Spirit of life from God entered into them, and they stood upon their feet," Rev. xi. 11. From hence therefore I conclude that by these terms, "water of life," is meant the Spirit of grace, or the spirit and grace of the gospel. And the terms are such as are most apt to set forth the spirit and grace of the gospel by, for, 1. The Spirit of grace is compared to water. "Whosoever," saith the Lamb, "drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life," John, iv. 14. What can here by water be intended but the Spirit of grace, that this poor harlot the woman of Samaria wanted, although she was ignorant of her want, as also of the ex- 1. By this term "water" an opposition to sin is presented unto us. Sin is compared to water, to deadly waters, and man is said to drink it as one that drinketh waters. "How much more abominable and filthy is man, which drinketh iniquity like water!" Job, xv. 16. So, then, that grace and the Spirit of grace is compared to water, it is to shew what an antidote grace is against sin, (Zech. xiii. 1 ;) it is, as I may call it, counter-poison to it; it is that only thing by the virtue of which sin can be forgiven, vanquished, and overcome. | DOCTRINAL DISCOURSES. 409 2. By this term "water" you have an opposi- tion also to the curse that is due to sin presented unto you. The curse is compared to water, the remedy is compared to water. "Let the curse come into the bowels of the damned," saith the Psalmist," like water," Psa. cix. 18. The grace of God also, as you see, is compared to water. The curse is burning, water is cooling; the curse doth burn with hell-fire, cooling is by the grace of the holy gospel; but they that overstand the day of grace shall not obtain to cool their tongues so much of this water as will hang on the tip of one's finger. 3. Water is also of a spreading nature, and so is sin; wherefore sin may, for this, be also com- pared to water. It overspreads the whole man, and infects every member; it covereth all, as doth water. Grace for this cause may be also compared to water, for that it is of a spreading nature, and can, if God will, cover the face of the whole earth, of body and soul. 4. Sin is of a fouling, defiling nature, and grace is of a washing, cleansing nature; therefore grace and the Spirit of grace are compared to water. "I will," says God, " sprinkle clean water upon you, (my Spirit, ver. 27,) and ye shall be clean; and from all your filthiness, and from all your idols will I cleanse you," Ezekiel, xxxvi. 25. | 5. Water-the element of water naturally de- scends to, and abides in, low places, in valleys and places which arc undermost; and the grace of God and the Spirit of grace are of that nature also; the hills and lofty mountains have not the rivers running over the tops of them; no, though they may run among them; but they run among the valleys: " And God resisteth the proud, but giveth grace to the humble, to the lowly," Prov. iii. 34; James, iv. 6; 1 Pet. v. 5. 6. The grace of God is compared to water, for that it is it which causeth fruitfulness; water causeth fruitfulness, want of water is the cause of barrenness; and this is the reason why the whole world is so empty of fruit to Godward, even because so few of the children of men have the Spirit of grace in their hearts. But, Secondly, As there is a special signification in this term " water," so there is also in this term "life"-water of life. He shewed me the water of life." In that therefore there is added to this word "water" that of "life," it is, in the general, | to shew what excellent virtue and operation there is in this water. It is aqua vitæ, water of life, or water that hath a health and life in it. And this term shews us, 1. That the world of graceless men are dead, (John, v. 21–25; Ephes. ii. 1; Colos. ii. 13,) dead in trespasses and sins. Dead—that is, with- out life and motion Godward, in the way of the testament of his Son. 2. It also shews us that there is not anything in the world, or in the doctrine of the world, the law, that can make them live. Life is only in this water, death is in all other things. The law, I say, which is that that would, if anything in the whole world, give life unto the world, but that yet killeth, condemneth, and was added that the offence might abound; wherefore there is no life either in the world or in the doctrine of the world; it is only in this water, in this grace of God, which is here called the water of life, or God's aqua vitæ. When 3. It is also called the water of life to shew that by the grace of God men may live, how dead soever their sins have made them. God will say to a sinner, Live, though he be dead in his sins, he shall live. "When thou wast in thy blood, I said unto thee, Live; yea, when thou wast in thy blood, I said, Live," Ezek. xvi. 8, 9. And again, "The dead shall hear the voice of the Son of God, and they that hear shall live," John, v. 25. That is, when he speaks words of grace, and mixeth those words with the spirit and grace of the gospel, then men shall live; for such words, so attended, and such words only, are spirit and life. "The words that I speak unto you," saith Christ, "they are spirit, and they are life,” John, vi. 63. 4. In that this grace of God is here presented unto us under the terms of water of life, it is to shew that some are sick of that disease that nothing can cure but that. There are many diseases in the world, and there are also remedies for those diseases; but there is a disease that nothing will, can, or shall cure but a dram of this bottle, a draught of this aqua vitæ, this water of life. This is intimated by the invitation, "Let him take the water of life freely," Rev. xxi. 6 ; xxii. 17. And again, "I will give to him that is athirst of the fountain of the water of life freely," Mark, ii. 17. This is spoken to the sick, to them that are sick of that disease that only Christ as a physician with his water of life can cure. But few are sick of this disease, but few know what it is to be made sick of this disease. There is nothing came make sick of this disease but the law and sin, and nothing can cure but the grace of God by the gospel, called here the water of life. We come now to discourse of the second thing with which we are presented by the text, and that is, the quantity that there is of this water of life- it is a river. He shewed me a river of water of life." Waters that are cordial, and that have in them a faculty to give life to them that want it, and to maintain life where it is, are rare, and scarce, and to be found only in close places, and little quantities; but here you see there is abun- dance, a great deal, a river, a river of water of life. In my handling of this point, I will shew you, First, What a river of water of life this is. Secondly, And then draw some inferences. therefrom. First, What a river this is—this river of water of life. It is a river 1. It is a deep river. river. It is a river that is not shallow, but deep with an "O the depth! I will make their waters deep," saith God. And again, (C They have drunk of the deep waters," Ezek. xxxii. 14; xxxiv. 18. A river of water of life is much, but a deep river is more. Why, soul-sick sinner, sin-sick sinner, thou that art sick of that disease that nothing can cure but a portion of this river of the water of life, here is a river for thee, a deep river for thee. Those that at first are coming to God by Christ for life are of nothing so inquisitive as of whether there is grace enough 410 DOCTRINAL DISCOURSES. in him to save them. But for their comfort, here is abundance, abundance of grace; a river, a deep river of the water of life for them to drink of. 2. As this river is deep, so it is wide and broad, Ephes. iii. 18; Job, xi. 9. Wherefore, as thou art to know the depth, that is, that it is deep, so thou art to know its breadth; that is, that it is broad. It is broader than the sea: "A river that cannot be passed over,” Ezek. xlvii. 5. Never did man yet go from one side of this river to the other when the waters indeed were risen; and now they are risen, even now they proceed out of the throne of God and of the Lamb too. Hence this grace is called the "unsearchable riches of Christ," Ephes. iii. 8. Sinner, sick sinner, what sayest thou to this? wouldst thou wade, wouldst thou swim? Here thou mayst wade, here thou mayst swim; it is deep, yet ford- able at first entrance. And when thou thinkest that thou hast gone through and through it, yet turn again and try once more, and thou shalt find it deeper than hell, and a river that cannot be passed over. If thou canst swim, here thou mayst roll up and down, as the fishes do in the sea. Nor needst thou fear drowning in this river; it will bear thee up, and carry thee over the highest hills, as Noah's waters did carry the ark. But, 3. As this river of water of life is deep and large, so it is a river that is full of waters. A river may be deep, and not full; a river may be broad, and not deep, Psalm lxv. 9. Ay, but here is a river, deep, and broad, and full too. "Thou waterest it; thou greatly enrichest it with the river of God, which is full of water. Full of grace and truth. "Fill the water-pots," saith Christ, (up to the brim.) The waters of a full cup the wicked shall have, and a river full of the water of life is provided for who indeed has a desire thereto. "" 4. As this river is deep, broad, and full, so it still aboundeth with water, Ezek. xlvii. 5; Psalm cxlvii. 18. "The waters," says the prophet, were risen." Hence the Holy Ghost saith, God "causeth the waters to flow;" and again, And it shall come to pass in that day (the day of the gospel) that the mountains shall drop with new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim," Joel, iii. 18. When a river flows, it has more water than its banks can bound; it has water. "Behold, he smote the rock, that the waters gushed out, and the streams overflowed," Psalm xxviii. 20. << This river of water of life, which is also signi- fied by these waters, is a river that abounds, and that overflows its banks in an infinite and un- speakable manner. Thus much for the river- to wit, what a river of water of life it is. It is a river, deep, broad, full, and abounding with this water, with this spirit and grace of the gospel. Secondly, Now I shall come to draw some in- ferences from it-that is, from this term, a river. A river of water of life. 1. A river is water that is common, common in the streams, though other ways in the head. This river proceeds out of the throne, and so, as to its rise, it is special. It is also called the water of life, and as it is such, it is special; but as it is a river, it is common, and of common use, and for common good. Hence the grace of God is called "the common salvation," (Jude, 3;) for that by the word there is no restraint, no denial to, or forbidding of any that will from receiving thereof. "And whosoever will, let him take the water of life freely," (Rev. xxii. 17;) what can more fully declare the commonness of a thing. Yea, this river is called at the very head of it, an open fountain, "a fountain opened to the house of Judah, and inhabitants of Jerusalem," Zech. xiii. 1. And by Judah and Jerusalem is com- prehended every soul that would drink of the water of life, or living water. And hence it is that this river is said to "go down to the desert and to the sea, where all kind of fishes are,' Ezek. xlvii. 8. By "sea" is meant the world, and by "fish" the people, and thither shall run this river of water of life. But, "" 2. Though a river, in the streams of it, is com- mon, yet a river, as it passes through a country or province, will choose its own way. It will run in the valleys, in the plains, not over steeples and hills. It will also fetch its compasses and circuits; it will go about and reach hither and thither; and according to its courses, it will miss, by its turnings, what places and people it lists; yet it is common, for that it lies open; yet it is common for all the beasts of the field. There is therefore a difference to be put betwixt the com- monness of a thing and its presence. A thing may be common, yet far enough off of thee. Epsom, Tunbridge waters, and the Bath, may be common, but yet a great way off of some that have need thereof. The same may be said of this river; it is common in the streams, but it runs its own circuit, and keeps its own water- courses. "He sendeth the springs into the val- leys, which run among the hills," Psalm civ. 10. Indeed, he openeth his river in high places, in his throne, and of the Lamb, but still they run in the midst of the valleys, to water the humble and the lowly. Wherefore, they that thirst, and would drink, are bid to come down to the waters: "Ho, every one that thirsteth, come ye to the waters; and he that hath no money; come ye, buy," &c., Isaiah, lv. 1. And again, "If any man thirst, let him come unto me and drink," John, vii. 37. The waters are common, but you must come to them, to them where they are, or you will be nothing the better for them. "Come ye to the waters." 3. This water of life is called a river, to inti- mate to you by what store of the same it is sup- plied. All rivers have the sea for their original: "All the rivers run into the sea, yet the sea is not full unto the place from whence the rivers came, thither they return again," Eccles. i. 7. And so this river of water of life is said to proceed out of the throne, as out of a place where it breaketh out, but the original is the sea, the ocean of grace, which is in an infinite Deity. "Thou wilt cast all our sins into the depths of the sea," (Mic. vii. 19,) into the depth of the sea of thy grace. Rivers, when they are broken up. DOCTRINAL DISCOURSES. 411 N. do with their gliding streams carry away a great deal of the filth which, from all parts of the countries through which they run, is conveyed into them, and they carry it away into the sea, where it is everlastingly swallowed up. And oh the filth that is cast into this river of God! and oh how many dirty sinners are washed white therein for by their continual gliding away, they carry that filth into the midst of the sea. A river will take away the very stink of a dead dog; nor doth all the soil and draught that is cast into rivers cause that those that can should be afraid to make use thereof; all that have need do betake themselves to this river notwithstanding. But how much more virtue is there in this sweet river of grace that is designed, yea, opened on purpose to wash away sin and uncleanness in, to carry away all our filth, and to remain as vir- tuous still? 4. It is called a river, to shew that it yields a continual supply, as I may call it, of new and fresh grace. Rivers yield continually fresh and new water. For though the channel or water- course in which the water runs is the same, yet the waters themselves are always new. That water that but one minute since stood in this place or that of the river is now gone, and new and fresh is come in its place. And thus it is with the river of God, which is full of water; it yieldeth continually fresh supplies, fresh and new supplies of grace to those that have business in these waters. And this is the reason that when sin is pardoned, it seems as if it were car- ried away. These waters have with their con- tinual streams carried away the filth of the sinner from before his face. It is not so with ponds, pools, and cisterns. They will be foul and stink if they be not often emptied, and filled again with fresh water. We must, then, put a difference between the grace that dwelleth in us, and this river of water of life. We are but as ponds, pools, and cisterns, that can hold but little, and shall also soon stink, notwithstanding the grace of God is in us, if we be not often emptied from vessel to vessel, and filled with fresh grace from this river, Jer. xlviii. 11. But the river is always sweet, nor can all the filth that it washed out of the world make it stink or infect it; its water runs with a continual gliding stream, and so car- ries away all annoyance, as was said, into the depth of the sea. 5. The grace of God is called a river, to shew that it is only suited to those who are capable of living therein. Water, though it is that which every creature desireth, yet it is not an element in which every creature can live. Who is it that would not have the benefit of grace, of a throne of grace? but who is it that can live by grace? even none but those whose temper and constitu- tion is suited to grace. Hence, as the grace of God is compared to a river, so those that live by grace are compared to fish, for that as water is that element in which the fish liveth, so grace is that which is the life of the saint. "And there shall be a very great multitude of fish, because these waters shall come thither; for they shall be healed, and everything shall live whither the river cometh," Ezek. xlvii. 9. Art thou a fish, man, art thou a fish? Canst thou live in the water? canst thou live always (and nowhere else but) in the water? Is grace thy proper element? The fish dieth if she be taken out of the water, unless she be timely put in again; the saint dieth if he be not in this river. Take him from his river, and nothing can make him live; let him have water, water of life enough, and nothing can make him die. I know that there are some things besides fish that can make a shift to live in the water, but the water is not their proper, their only proper, element. The frog can live in the water, but not in the water only; the otter can live in the water, but not in the water only. Give some men grace and the world, grace and sin; admit them to make use of their lusts for pleasure, and of grace to remove their guilt, and they will make a pretty good shift, as we say; they will finely scrabble on in a profession; but hold them to grace only, confine their life to grace, put them into the river, and let them have nothing but the river, and they die; the word, and way, and nature of grace is to them as light bread, and their soul can do no other but loathe it, for they are not suited and tempered for that element. They are fish, not frogs, that can live in the river as in their only proper element; wherefore the grace of God, and Spirit of grace, is com- pared to a river, to shew that none but those can live thereby whose souls and spirits are suited and fitted thereto. 6. The grace, and Spirit of grace of God is called or compared to a river to answer those unsatiable desires, and to wash away those moun- tainous doubts, that attend those that indeed do thirst for that drink. The man that thirsteth with spiritual thirst fears nothing more than that there is not enough to quench his thirst; all the promises and sayings of God's ministers to such a man seem but as thimbles instead of bowls. I mean, so long as his thirst and doubts walk hand in hand together. There is not enough in this promise; I find not enough in that pro- mise to quench the drought of my thirsting soul. He that thirsteth aright, nothing but God can quench his thirst-"My soul thirsteth for God, for the living God," Ps. xlii. 2; lxiii. 1; exliii. 6. Well, what shall be done for this man? Will his God humour him, and answer his desires? Mark what follows-" When the poor and needy seek water, and there is none, (and they can find none, when all the promises seem to be dry, and like clouds that return after the rain,) and their tongue fails for thirst, I the Lord will hear them, I the God of Israel will not forsake them." Ay, but, Lord, what wilt thou do to quench their thirst? "I will open rivers," saith he, “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." Behold, here are rivers and fountains, a pool and springs, and all to quench the thirst of them that thirst for God. Wherefore, as I said, such provision for the thirsty intimates their fears of want, and the craving appetite of their souls after God; right spiritual thirst is not to be satisfied without abun- dance of grace. "And they shall be abundantly satisfied with the fatness of thy house, and thou 412 DOCTRINAL DISCOURSES. shalt make them drink of the river of thy plea- sures," Ps. xxxvi. 8. 7. The grace of God is compared to a river, to shew the greatness of the family of God. He has a family, a great family, and therefore it is not a little that must be provided for them. When Israel went out of Egypt, and thirsted by the way, God provided for them a river, he made it gush out of the rock, Ps. lxxviii. 20. For, alas! what less than a river could quench the thirst of more than six hundred thousand men, besides women and children? I say, what less than a river could do it? When the people lusted for flesh, Moses said, "Shall the flocks and herds be slain for them to suffice them, or shall all the fish of the sea be gathered together for them to suffice them ?" even so could not less than a river sustain and suffice that great people. Now his people in gospel-days are not to be diminished, but in- creased, and if then they had need of a river, surely now of a sea; but the river is deep and broad, full, and abounds, or rises with water, so it will suffice. 8. The grace of God is compared to a river, perhaps to shew of what a low esteem it is with the rich and the full. The destitute indeed em- brace the rock instead of a shelter; and the poor and needy, they seek water; but they that can drink wine in bowls, that can solace themselves with, as they think, better things, they come not to this river to drink; they never say they shall die if they drink not of this water. It is therefore for the poor and needy, God will lead them to his living fountains of waters, and will wipe away all tears from their eyes, Rev. vii. 17. And thus I pass the second, and come to the third particular, and that is to shew the head and spring from whence this river proceeds, or springs. Rivers have their heads from whence they rise, out of which they spring; and so accord- ingly we read this river has; wherefore he saith, He shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.' >> 1. God is here to be taken for the whole God- head, Father, Son, and Spirit, for that grace pro- ceeds from them all. The grace of the Father, the grace of the Son, and grace of the Spirit is here included. Hence, as the Father is called the God of grace, so the Son is said to be full of grace, grace to be communicated; and the Holy Ghost is called the Spirit of grace, 1 Pet. v. 10; John, i. 14-16; Heb. x. 29. So then, by this we perceive whence grace comes. Were all the world gracious, if God were not gracious, what was man the better? If the Father, or the Son, or the Holy Ghost were gracious, if they were not all gracious, what would it profit? But now God is gracious, the three Persons in the Godhead are gracious, and so long they that seek grace are provided for, for that there proceeds from them a river, or grace like a flowing stream. Indeed, the original of grace to sinners is the good will of God; none can imagine how loving God is to sinful man. A little of it is seen, but they that see most see but a little. But there is added The Lamb is Jesus as sacrificed, Jesus as man, and suffering. Hence you have the Lamb at the first vision of the throne set forth unto us thus-that is, as slain—" 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 as it had been slain," Rev. v. 6. Wherefore by this word "Lamb" we are to understand who, or by what means grace doth now run from the throne of God, like a river, to the world. It is because of, or through, the Lamb. "We are justified freely by the grace of God, through the redemption that is in Jesus Christ, whom God hath set forth to be a propi- tiation through faith in his blood," Rom. iii. 24. And again," We have redemption through his blood, even the forgiveness of sins, according to the riches of God's grace," Ephes. i. 7. Nor doth the Lamb of God, by becoming a means, through death, of the conveyance of grace to us, at all darken the nature or glory of grace, but rather doth set it off the more. For wherein can grace or love more appear than in his laying down his life for us? I speak now of the grace of the Son. And wherein could the nature and glory of grace of the Father more appear than in giving his Son to death for us, that grace might in a way of justice as well as mercy be bestowed upon the world? Wherefore, as he saith here, that the river of water of life proceedeth from God, so he adds, that the Lamb, because he would have us, while we are entangled and over- come with this river of God's pleasure, not forget what it cost the Lamb of God that this grace might come unto us. For the riches of grace and of wisdom is, that grace comes to us, not only in a way of mercy and compassion, but in a way of justice and equity; but that could be by no other means but by redeeming blood, which redeeming blood came not from us, nor yet through our con- trivance or advice; wherefore whatever it is to the Lamb, still all is of grace to us. Yea, the higher, the greater, the richer is grace by how much the more it cost the Father and the Lamb that we might enjoy it. When a man shall not only design me a purse of gold, but shall venture_his life to bring it to me, this is grace indeed. But, alas! what are a thousand such short comparisons to the unsearchable love of Christ? The Lamb, then, is he from whom, by or through whom, the grace of God doth come to us. It proceeds from the throne of God and of the Lamb. the Lamb. And it proceeds from him now as a donator; from him, not only as a means of con- veyance, but as one that has power to give grace, power as he is the Son of man; for as the Son of man, he is the Lamb; and as he is the Lamb, it cometh from him. "The Son of man had power on earth to forgive sin," and that before he had actually paid to God the price of our re- demption, Matt. ix. 6; 1 Cor. i. 3; 2 Cor. i. 2 ; Gal. i. 3. But how much more now? Wherefore Paul in his prayer for grace and peace for saints supplicates both God and the Lamb-“ Grace to you from God the Father, and from our Lord Jesus Christ," Eph. i. 2. 66 Proceeding out of the throne." Formerly "And of the Lamb." this river of waters is said to come from under Po złota — A DOCTRINAL DISCOURSES. 413 } : ì : 3 2 3 3 2 the threshold of the house of the Lord, Ezek. xlvii. 1. And it is said again, They shall go out from Jerusalem, (Zech. xiv. 8;) that is, the church or house of God still. In that they are said to come out from under the threshold, it may be to intimate that they ran but low for- merly, if compared to what they do now; which might also be signified by this, that they issued out; that that issues out ordinarily comes forth but slowly. Also the prophet saith, the first time he went through the waters, they were but up to the ankles, Ezek. xlvii. 3, 4. But what is ankle-deep to that which followeth after? It is said also to come out from Jerusalem, where I perceive were no great rivers, to intimate that as long as the first priesthood, first temple, and type were in their splendour, only the shadow of hea- venly things was in use, and that then grace ran but slowly, nor would run much faster, because Jesus was not yet glorified. For the Spirit and abundance of grace were to be given, not before, but after his ascension. I.OW Wherefore, now Jesus is ascended, he is glorified, now grace proceeds from the throne, not from the threshold of the house. "He shewed me a pure river of water of life, clear as crystal, proceeding from, or out of, the throne of God and of the Lamb," Exodus, XXV. 17. "The throne." That of which the mercy-seat was a type that which is called "the throne of grace," Heb. iv. 16. And it is called the throne of grace even therefore, because it is that from, or out of which proceeds this river of water of life, this overflowing grace of God. Now it may be asked, What is the throne of grace? And I shall answer, It is the humanity of Christ, Isa. xxii. 22, 23. He is the throne, he is the Jacob in which God sitteth, Rev. iii. 7. And he shall be for a glorious throne to his Father's house. The fulness of the Godhead dwells in him bodily, and God was in Christ, reconciling the world unto himself; nor can grace come to men but by Christ, nor can God rest as to our salvation but in him. But because I have spoken of this thing more particularly upon that text, "Let us therefore come boldly to the throne of grace,' &c., I shall therefore here say no more. "" Only methinks it is a glorious title that the Holy Ghost has given to the humanity of Christ, in that he calls it the throne of God; and me- thinks he gives it the highest preference in that he saith, Out thence proceeds a pure river of water of life. We will a little therefore speak something to this word "the throne"-the throne of God. First, A throne is the seat of majesty and great- ness; it is not for things of au inferior quality to ascend or assume a throne. Now then, since this river of water of life proceeds from the throne, it intimates that in grace and mercy there is great majesty, for grace as it proceeds has a voice from the throne. And, indeed, there is nothing in heaven or earth that can so awe the heart as the grace of God, Hos. iii. 5. It is that which makes a man fear; it is that which makes a man tremble; it is that which makes a man bow, and bend, and break to pieces, Jer. xxxiii. 9; Exod. xxxiv. 6—9. Nothing has that majesty, and 1 commanding greatness in and upon the hearts of the sons of men as has the grace of God. So that, I say, when he saith that this river of grace proceeds out of the throne of God, it is to shew us what a majesty, what a commanding greatness there is in grace. The love of Christ constraineth us. When Moses went up to the mount the first time to receive the law, he did exceedingly fear and quake. Why? Because of the fire and smoke, thick darkness and thunder, &c. But when he went up the second time thither, "he made haste, and bowed his head towards the earth, and worshipped." But why? Because it was before proclaimed that "the Lord was gracious and merciful, long-suffering, and abun- dant in goodness and truth; keeping mercy for thousands, forgiving iniquity, transgression, and sin," &c. There is nothing overmastercth the heart like grace, and so obligeth to sincere and unfeigned obedience as that. “Examine me, O Lord,” said David, "prove me, and try my reins and my heart, for thy loving-kindness is before my eyes, and I have walked in thy truth," Ps. xxvi. 2, 3. Therefore he saith again, “O Lord, our Lord, how excellent is thy loving-kindness in all the earth!" And," that loving-kindness is marvel- lous," for it has that majesty and that excellent glory in it as to command the heart and subdue sin. And therefore grace has given to it the title of sovereignty, or of one that reigns. The throne is called the "throne of grace," that on which it sits and reigns, as well as that from whence it proceeds, Heb. iv. 16. "Grace reigns through righteousness to eternal life, by Jesus Christ our Lord," Rom. v. 21. Secondly, As a throne is a seat of majesty and greatness, and so can awe, so it is the seat of authority and legislative power, and so will awe; this is confirmed from what was said but now- grace reigns. Wherefore it is expected that they that hear the word of God's grace should submit thereto, and that at their peril. He that believes not shall be damned, is a word of power, of law, and authority, and the contemner shall find it so. Grace proceeds from the throne, from the throne of God and of the Lamb. Wherefore, sinner, here is laid a necessity upon thee, one of the two must be thy lot; either thou must accept of God's grace, and be content to be saved freely thereby, notwithstanding all thy undeservings and un- worthiness, or else thou must be damned for thy rebellion, and for thy rejecting of this grace. Wherefore, consider with thyself, and think what is best to be done. Is it better that thou submit to the grace and mercy of God, and that thou accept of grace to reign for thee, in thee, and over thee, than that thou shouldst run the hazard of eternal damnation, because thou wouldst not be saved by grace? Consider of this, I say; for grace is now in authority, it reigns, and proceeds from the throne. Now, you know, it is dan- gerous opposing, rejecting, despising, or disown- ing of them in authority; better speak against twenty than against one that is in authority, Proverbs, xvi. 14. If the wrath of a king "is as messengers of death," (chap. xxix. 12:) if the wrath of the king is as the roaring of a lion, what 414 DOCTRINAL DISCOURSES. J que { is the wrath of God? And you know, to despise grace, to refuse pardon, to be unwilling to be saved from the guilt and punishment due to treasons the king's way, since that also is the best way, how will that provoke! how hot will that make wrath! but to accept of grace, especially when it is free grace, grace that reigns, grace from the throne, how sweet is it! His favour is as dew upon the grass. This, therefore, calls for thy most grave and sedate thoughts. Thou art in a strait. Wilt thou fly before Moses, or with David fall into the hands of the Lord? Wilt thou go to hell for sin, or to life by grace? One of the two, as was said before, must be thy lot; for grace is king, is upon the throne, and will admit of no other way to glory, (Rom. v. 2;) in and by it thou must stand, if thou hast any hope, or canst at all rejoice in hope of the glory of God. Thirdly, As the throne is the seat of majesty and authority, so it is the highest seat of authority. There is none above the throne, there is no ap- peal from the throne. There are inferior courts of judicature, there are under-governors, and they may sometimes perhaps be faulty; where- fore, in some cases an appeal from such may be lawful, or permitted; but from the throne none can appeal. Now grace is upon the throne, reigns upon the throne, proceeds from the throne. A man may appeal from the law to the throne, from Moses to Christ, from him that spake on earth, to him that speaks from heaven; but from heaven to earth, from Christ to Moses, none can appeal. Moses himself has forbidden it. "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 you hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul which will not hear that prophet, shall be destroyed from among the people," Acts, iii. 22, 23. See here, this new prophet judges in the highest court, he is master of grace, the throne by which grace reigns; and even Moses admits that from himself an appeal may be made to this prophet; yea, he allows that men may flee from himself to this prophet for refuge; but there must be no appeal from him. Thou must hear him, or die. How shall we escape, if we turn away from him that speaketh from heaven," Heb. xii. 25. This, therefore, is to be duly weighed and deeply considered by us. It is not a saint, nor a minister, nor a prophet, nor an angel that speaks, for all these are but servants, but inferiors; no, it is a voice from the throne, from authority, from the highest authority; it is "the Lord from heaven." This grace proceeds from the throne; and therefore men must stand and fall by what shall come from hence. He that comes not hither to drink, shall die for thirst. He that refuses this water now, shall not have so much as will hang upon the tip of his finger (if it would save his soul) hereafter. "How shall we escape, if we neglect so great salvation ?" Ileb. ii. 3. Apostates will, therefore, from hence find griping pangs and burning coals, for they have turned themselves away from this throne, and from the grace that proceeds therefrom; nor is Member planta marga, BAY – it to any purpose whatever they plead for them- selves. They are fallen from grace, and what can help them? Gal. v. 4; Christ is become of none effect unto such, whosoever is that is, seeks to be justified by the law, "they are fallen from grace.' Fourthly, The throne is the seat of glory- Matt. xxv. 31, Matt. xxv. 31, "When the Son of man shall come in his glory, and all the holy angels with him, then he shall sit upon the throne of his glory." And if the throne of judgment is the seat of glory, much more the throne of grace. We will venture, then, to say, that the throne of grace is the throne of God's glory, as the throne of judgment will be the throne of Christ's glory, and that grace proceedeth from his throne, that both it and he night have glory, glory in a way of mercy. 66 1. That it might have glory; therefore has he designed that grace shall be effectual in and to the salvation of some; even to the praise of the glory of his grace, wherein he has made us accepted in the beloved," Ephes. i. 5, 6. He has designed, not the glory of man's works, but the glory of his own grace; and, therefore, has put man's works, as to justification before God, under his feet, and counts them as filthy rags; but hath set his grace up above, has made it a king, given it authority to reign, has provided for it a throne, and called that throne the throne of grace, from whence it also proceeds to its own praise and glory, in and by the effectual sal- vation of those that receive it, and receive it not in vain. 2. As grace is exalted, and made proceed out of the throne to its own praises, to its own glory, so is it also thus exalted, and made flow to us like a river, that we should be to the praise of the glory of him that hath exalted it. We that receive it, and submit unto the throne whence it proceeds, have thereby "obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will, that we should be to the praise of his glory," Ephes. i. 11, 12. So that this throne is a throne of glory. A glorious high throne from the beginning is the place of our sanctuary. Now what follows from this but that they that accept of this grace give glory to God, to his grace, and to the word of his grace; such, I say, glorify God for his mercy; they glorify God by their professed subjection to the gospel of Christ, which is the gospel or good tidings of the grace of God. They with Abraham believe and give glory to God, and with the Gentiles they glorify the word of the Lord, Acts, xiii. 48; xx. 24; Rom. iv. 20; xv. 9; 2 Cor. ix. 13. But to slight grace, to do despite to the Spirit of grace, to prefer our own works to the dero- gating from grace, what is it but to contemu God? to contemn him when he is on the throne, when he is on the throne of his glory? I say again, it is to spit in his face even then when he commands thee to bow before him, to subject unto him, and to glorify the grace of his glory, that proceeds from the throne of his glory. If men in old time were damned because they glorified him not as God, shall not they be more than damned, if more than damned can be, who glorify him not DOCTRINAL DISCOURSES. 415 for his grace? And, to be sure, none glorify him for his grace but those that close in there- with, and submit themselves thereto. Talkers of grace are but mockers of God, but flatterers of God. Those that only talk highly of grace, and submit not themselves unto it, are but like to those that praise a look, or flatter him in his own conceits. Grace God has exalted, has set it upon the throne, and so made it a king, and given it authority to reign; and thou goest by and hearest thereof, but wilt not submit thyself thereto, nei- ther thy soul, nor thy life; why, what is this more than to flatter God with thy lips, and than to lie unto him with thy tongue; what is this but to count him less wise than thyself, while he seeks glory by that by which thou wilt not glorify him; while he displays his grace before thee in the world from the throne, and as thou goest by, with a nod thou callest it fine thing, but fol- lowest that which leadeth therefrom? Tremble, tremble, ye sinners, that have despised the riches of his goodness. The day is coming when ye shall behold, and wonder, and perish, if grace prevaileth not with you to be content to be saved by it to the praise of its glory, and to the glory of him who hath set it upon the throne, Acts, xiii. 38-41. viii. 11, 12. This then is his great device, the masterpiece of all his witty inventions; and there- fore it is said, as was hinted afore, in this thing he hath proceeded towards us in all wisdom and prudence. | So, then, he that comes to, and drinks of, this water, glorifies God for his wisdom, praises God for his wisdom. for his wisdom. Such an one saith, that God is only wise, and bowing his head, saith again, "To God only wise, be glory, both now and for ever. >> Amen. Fifthly, The throne is the seat of wisdom. Hence he is called the Ancient of days that sits on this throne, the throne of God, Dan. vii. 9. Infinite in wisdom, whose garments were white as snow, and the hair of his head like pure wool: by Ancient of days, and in that it is said the hair of his head is like the pure wool, his wisdom is set forth unto us. Wherefore we read that out of the throne proceeds a river of grace; when we read this proceedeth out of the throne of God, it is as much as to say, the wise God, who most perfectly knoweth all ways, counteth in his wisdom that to save men by grace is the best, most safe, and sure way. "Therefore it is of faith, that it might be by grace, to the end the promise might be sure to all the seed," Rom. iv. 16. And again; forgiveness is according to the riches of his grace, "wherein he has abounded towards us, in all wisdom and prudence," Ephes. i. 7, 8. Wherefore to set grace upon the throne, to let grace proceed out of the throne as a river, is by the wise God, the only wise God, counted the best way, the safest way, the way that doth best suit the condition of a sinful man, and that tends most to the utter disappointment of the devil, and death, and hell. Grace can justify freely, when it will, who it will, from what it will; grace can continue to pardon, favour, and save from falls, in falls, out of falls; grace can com- fort, relieve, and help those that have hurt them- selves; and grace can bring the unworthy to glory. This the law cannot do, this man cannot do, this angels cannot do, this God cannot do, but only by the riches of his grace through the redemption that is in Jesus Christ. Wherefore, seeing God has set grace on the throne, and or- dered that it should proceed from this throne to the world; yea, seeing he has made it king, and granted to it, to it only, the authority and sove- reignty of saving souls, he has magnified, not only his love, but his wisdom and his prudence before the sons of men, 2 Sam. xiv. 14; Prov. But he that shall contemn this grace confronts the highest wisdom, even wisdom upon the throne. He saith of himself, I am wiser than Daniel, than the judgment of God. I could have found out a more safe way to heaven myself, and had I been of God's council, I would have told him so. All this so horrible blasphemy naturally proceeds from him that liketh not that grace should be king on the throne, and should proceed out of the throne to the world. "But shall be that contendeth with the Almighty instruct him? He that reproveth God, let him answer it," Job, xlix. 2. The text says, that this very doctrine to the Greeks, to the wise, is foolishness, and the preaching of it a foolish thing to them, 1 Cor. i. 21-25. But it will appear even then, when the conclusion of all things is come, and when these wise ones by their wisdom have fooled themselves to hell, that this foolishness of God is wiser than men, and the weakness of God stronger than men. Christ Jesus, because he was low in the world, is trampled upon by some, but he is a glorious throne to his Father's house; for since his humility was the lowest of all, now he is exalted to be the throne of God; yea, is made the foun- tain whence grace continually flows, like the rivers, and comes down to us like a mighty stream. Wherefore, I will conclude this with both comfort and caution; with comfort, and that because of the security that they are under that in- deed have submitted themselves to grace-" Sin shall not have dominion over you, for you are not under the law, but under grace." And let it be caution to those that despise; take heed, it is dangerous affronting of the wisdom of God. Now here is the wisdom of God, even wisdom upon the throne. It pleased God, for the glory of his wisdom, to make this the way-to wit, to set up grace to reign. I have often thought, and some- times said, if God will be pleased with any way, surely he will be pleased with his own. Now this is the way of his own devising, the fruit and effect of his own wisdom. Wherefore, sin- ner, please him, please him in that wherein he is well pleased. Come to the waters, cast thyself into them, and fear not drowning; let God alone to cause them to carry thee into his paradise, that thou mayst see his throne. Sixthly, The throne is the seat of faithfulness, the place of performing of engagements and pro- mises. • When I shall receive the congregation," saith Christ, "I will judge uprightly," (Psalm lxxv. 2;) that is, faithfully. And now he has received it, and is made head over all things to it; and for this cause is he upon the throne, yea, is the throne from whence proceeds all this grace, 416 DOCTRINAL DISCOURSES. * that like a river doth flow and glide from heaven into the world, Ephesians, i. 22. This river, then, is nothing else but the fulfilling of pro- mises, the faithful fulfilling of promises-John, xvi. 7, "If I go not away, the Comforter will not come; but if I depart, I will send him unto you. This is that which was spoken of by the prophet Joel, And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh," &c., Acts, ii. 16-18. Now this river is the Spirit, the Spirit and grace of God, which was promised by the Father and the Son, and now it comes running" from the throne of "from the throne of God and of the Lamb.” "For being now by the right hand of God exalted, and having received of the Father the promise of the Spirit, he hath shed forth that which ye now see and hear. >> Behold, then, how mindful, how careful, how faithful our Father and the Lamb of God is! It is not exaltation, nor glory, nor a crown, nor a kingdom, nor a throne, that shall make him neglect his poor ones on earth. Yea, therefore, even because he is exalted, and on the throne, therefore it is that such a river, with its golden streams, proceeds from the throne to come unto us. And it shall proceed to be far higher than ever were the swellings of Jordan. True, it runs not so high now as in former days, because of the curse of God upon Antichrist, by whose means the land of God's people is full of briars but when and thorns, (Isaiah, xxxii. 13-17;) but when the tide is at the lowest, then it is nearest the rising; and this river will rise, and in little time be no more so low as but ankle-deep; it will up to the knees, to the loins, and be a broad river to swim in, Ezek. xlvii.; Isaiah, xxxiii. 21, "For there the glorious Lord shall be unto us a place of broad rivers and streams." Rev. xxii. 3, 6, And there shall be no more curse in the church, but the throne of God and of the Lamb shall be in it, and his servants shall serve him—that is, with- out molestation. These sayings are faithful and true, and in faithfulness shall they from the throne of God and of the Lamb be performed to the church. Faithfulness in him that rules is that which makes Sion rejoice, because thereby the promises yield milk and honey. For now the faithful God, that keepeth covenant, performs to his church that which he told her he would, (Job, xx. 17,) wherefore our rivers shall run, and our brooks yield honey and butter. Let this teach all God's people to expect, to look, and wait for good things from the throne. But, oh, methinks this throne out of which good comes like a river, who would not but be a subject to it? who would not but worship before it? But, Seventhly, A throne is the seat of justice. "Justice and judgment are the habitation of thy throne," Psalm 1xxxix. 14. And it is also from justice that this river of grace flows to us-jus- tice to Christ, and justice to those that are found in him, Rom. iii. 24. God declares that he can justly justify, justly forgive. Now, if he can justly justify, and justly forgive, then can he give grace, and cause that it should proceed to, yea, flow after us as a river. The river that gushed out of the rock in the wilderness ran after the people there, wherever they wandered therein. They drank of the rock that followed them-the rock was not removed out of his place, but the flood followed them whither they went. 1 Cor. x. 3, 4, "He opened the rock, and the waters gushed out, they ran in dry places like a river," Psalm cv. 41. CC This rock, saith he, was Christ-that is, figura- tively, and this throne is Christ really. And the water gushing out of the rock, and the following of them in the wilderness was to shew how when Christ became a throne, grace and goodness should follow us in the wilderness from thence so long as here we abide. Wherefore David, considering this, said, 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," Psalm xxiii. 6. But whence must this come? The text says, from the throne; from the throne, the seat of justice; for from thence by reason of what he hath found in Christ for us, he, in a way of righte- ousness and justice, lets out to us rivers of his pleasures, whose original is that great and wide. sea of mercy that flows in his infinite heart beyond thought. We are All is paid for, both us and grace. bought with a price, 1 Cor. vi. 20; Heb. ix. 12; John, vii. 39. He has obtained eternal redemp- tion for us; yea, and as we are made his, and heaven made ours thus, so this river of grace has been also obtained by him for us. Wherefore all comes to us in a way of justice and righteousness. Hence we are said to obtain Hence we are said to obtain “faith through the righteousness of God," (2 Peter, i. 1;) that is, through the justice of God, and of Jesus our Lord. Mark, here is the justice of God, and the justice of Jesus our Lord; and we have our faith from the justice of God, because the righteous- ness of Jesus our Lord-that is, Jesus answered with works of justice the demands of justice; and therefore, in a way of justice, grace reigns and comes to us like a river, as is signified for that it is said to come to us out of the throne. Again, grace is said to "reign through right- eousness unto eternal life," Rom. v. 21. Through what righteousness? The righteousness or justice of God by Jesus Christ our Lord. By Jesus For for his sake, as I Christ, or for his sake. said, we are forgiven, and for his sake have all things pertaining to life and godliness; which all things come to us through, or down the stream of this river in a way of justice, and therefore it is said to come from the throne. Eighthly, This throne is the seat of grace and mercy, and therefore it is called the mercy-seat and throne of grace. This throne turns all into grace, all into mercy! This throne makes all It is said of things work together for good. Saul's sons, (2 Sam. xxi. 10-14,) they were not buried after they were hanged until water dropped upon them out of heaven. And it may be said of us, there is nothing suffered to come near us until it is washed in that water that proceeds from the throne of grace. Hence afflictions flow from grace; persecutions flow from grace; po- verty, sickness, yea, death itself is now made ours by the grace of God through Christ, Ps. ; Heb. cxix. 67–71; 1 Cor. iii. 22; Rev. iii. 19 xii. 5—7. O grace ! O happy church of God! DOCTRINAL DISCOURSES. 417 all things that happen to thee are, for Christ's sake, turned into grace. They talk of the philo sopher's stone, and how, if one had it, it would turn all things into gold. Oh! but can it turn all things into grace? Can it make all things work together for good? No, no; this quality, virtue, excellency-what shall I call it ?-nothing has in it but the grace that reigns on the throne of grace, the river that proceeds from the throne of God. This, this turns majesty, authority, the highest authority, glory, wisdom, faithful- ness, justice, and all, into grace. Here is a throne! God, let us see it. John had the honour to see it, and to see the streams proceeding from it. O sweet sight! O heart-ravishing sight! "He shewed me a pure river of water of life, proceeding out of the throne of God." + Indeed, as was hinted before, in the days of the reign of Antichrist there are not those visions of this throne, nor of the river that proceedeth therefrom; now he holdeth back the face of his throne, and spreadeth a cloud upon it; but the preserving, saving benefits thereof we have, as also have all the saints in the most cloudy and dark day. And since we can see so little, we must believe the more; and by believing, give glory to God. We must also labour for more clear scripture knowledge of this throne; for the holy word of God is the perspective-glass, by which we may, and the magnifying-glass that will cause us to, behold with open face the glory of this Lord, 2 Cor, iii. 18. But methinks I have yet said nothing of this throne, which is indeed none other but the spot- less and glorified humanity of the Son of God. This throne is the Lord Jesus, this grace comes from the Divine Majesty as dwelling bodily in the Lord Jesus. Wherefore let us fall down before the throne, and cast our crowns at the foot of the throne, and give thanks to him that sits on the throne, and to the Lamb, for ever and ever, O how should Jesus be esteemed of! The throne of the king is a royal seat, 1 Kings, x. 20. It is said of Solomon's, there was not its like in any kingdom; but of this it may be said, there is not its like in heaven and earth, Rev. iv. 1—8. At the setting up of this throne the angels flocked round about it, and the beasts and the elders gathered together to see it. When this throne was set in heaven, there was silence, all the heavenly host had no leisure to talk; they were surprised with sight and wonder. When this throne was set in heaven, what talk there was, it was as the music of the trumpet. And behold, says John, a door was open in heaven and the first voice that I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter. And immediately I was in the spirit; and, behold, a throne was set in heaven, and one sat on the throne. This throne was Jesus Christ exalted. Set that is, lifted up, not as upon the cross, to the contempt and scorn of his person; but, as I said, to the wonderment of the four beasts, and the elders, and all the angels in heaven. "A throne was set in heaven, and one sat on the throne;" that is God. And this intimates his desirable | rest for ever; for to sit, is to rest, and Christ is his rest for ever. Was it not therefore well worth the seeing? yea, if John had taken the pains to go up thither upon his hands and knees; I say, to see the Lord Jesus as a throne, set in heaven, and the glory of God resting and abiding upon him, and giving out by him all things, not only his word, but all his dispensations and providences to the end of the world; and this blessed thing among the rest, "even a pure river of water of life, clear as crystal. But I leave this, and proceed to the fourth and last thing; namely, to the nature and quality of this water. It is said to be pure and clear, pure and clear as crystal: "And he shewed me a pure river of water of life, clear as crystal." I know that there is a twofold quality in a thing, one with re- spect to its nature, the other with respect to its operation. The first of these is inherent, and remaineth in the subject, being as such, and so for the most part useless. The other is put forth then when it meeteth with fit matter on which it may freely work. As to instance, aqua vitæ, the very metaphor here made use of, hath a qua- lity inherent in it, but keep it stopped up in a bottle, and then who will may faint notwith- standing. But apply it, apply it fitly, and to such as have need thereof, and then you may see its quality by the operation. This water, or river of grace, is called, I say, The water of life," and so consequently has a most blessed inherent quality; but its operation is seen by its working, the which it doth only then when it is administered, and received for those ends for which it is administered. For then it revives where life is, and gives life where it is not. And thus far in the general have we spoken to it already. We will therefore in this place more particularly, though briefly, speak a few words unto it. First then, this water of life is the very groundwork of life in us, though not the ground- work of life for us. The groundwork of life for us is the passion and merits of Christ; this is that for the sake of which grace is given unto us, as is intimated by the text: It proceeds from the throne of God, who is Christ. Christ then, hav- ing obtained grace for us, must needs be pre- cedent as to his merit to that grace he hath so obtained. Besides, it is clear that the Spirit and grace come from God through him; therefore, as to the communications of grace to us, it is the fruit of his merit and purchase. But, I say, in us grace is the groundwork of life; for though we may be said before to live virtually in the person of Christ before God, yet we are dead in ourselves, and so must be, until the Spirit be poured upon us from on high; for the Spirit is life, and its graces are life, and when that is in- fused by God from the throne, then we live, and not till then. And hence it is called, as before, living water, the water of life springing up in us into everlasting life. The Spirit then, and graces of the Spirit, which is the river here spoken of, is that, and that only, which can cause us to live, that being life to the soul, as the soul is life to the body. All men, therefore, as was said afore, (though elect, though purchased by the blood of Christ,) are dead, and must be dead until the Spirit of life from God and his throne shall enter | D D ಬ 418 DOCTRINAL DISCOURSES. into them, until they shall drink it in by vehe- ment thirst, as the parched ground drinks in the rain. Now when this living water is received, it takes up its seat in the heart, whence it spreads itself to the awakening of all the powers of the soul. For as in the first creation the Spirit of God moved upon the face of the waters, in order to putting of that creature into that excellent fashion and harmony which now we behold with our eyes; even so the new creation-to wit, the making of us new to God, is done by the over- spreading of the same Spirit also. For the Spirit. as I may so say, sitteth and broodeth upon the powers of the soul, as the hen doth on cold eggs, till they wax warm and receive life. The Spirit then warmeth us, and bringeth the dead and benumbed soul (for so it is before conversion) to a godly sense and understanding of states, of states both natural and spiritual; and this is the begin- ning of the work of the Spirit by which the soul is made capable of understanding what God and himself are. | And this drinking in of the Spirit is rather as the ground drinks in rain, than as a rational soul does through sense of the want thereof. The Spirit also garnisheth the soul with such things as are proper for it to the making of it live that life that by the word of God is called for. thereof," ver. 10. Hence he says that our graces shall grow. But how? "I will be as the dew unto Israel; he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon," Hos. xiv. 5-7. Or, as he saith in another place, "The Lord shall guide thee continually, and satisfy thy soul in draughts, and make fat thy bones; and thou shalt be like a watered garden, and like a spring of water whose waters fail not,' Isaiah, lviii. 11; Jer. xxxi. 12. There is besides this another blessing that comes to us by this living water, and that is, the blessing of communion. All the warmth that we have in our communion, it is the warmth of the Spirit. When a company of saints are ga- thered together in the name of Christ to perform any spiritual exercise, and their souls be edified, warmed, and made glad therein, it is because this water, this river of water of life, has, in some of the streams thereof, run into that assembly. Then are Christians like those that drink wine in bowls, merry and glad; for that they have drank into the Spirit, and had their souls refreshed with the sweet gales and strong wine thereof. This is the feast that Isaiah speaks of when he saith, "In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined," Isaiah, xxv. 6. This is called, in another place, "The communion of the Holy Ghost," 2 Cor. xiii. 14. Now he warmeth spirits, uniteth spirits, enlighteneth spirits, revives, cherisheth, quickeneth, strength- eneth graces; renews assurances, brings old com- forts to mind, weakens lusts, emboldeneth and raiseth a spirit of faith, of love, of hope, of prayer, and makes the word a blessing, conference a blessing, meditation a blessing, and duty very delightful to the soul. Without this water of life, communion is weak, flat, cold, dead, fruitless, lifeless; there is nothing seen, felt, heard, or understood in a spiritual and heart-quickening way. Now ordinances are burdensome, sins strong, faith weak, hearts hard, and the faces of our souls dry, like the dry and parched ground. This drink also revives us when tempted, when sick, when persecuted, when in the dark, and when we faint for thirst. The life of religion is this water of life; where that runs, where that is received, and where things are done in this spirit, there all things are well; the church thrifty, the soul thrifty, graces thrifty, and all is well. And this hint I thought convenient to be given of this precious water of life-that is, with reference to the operative quality of it. | I shall come, in the next place, to speak of it as to the other descriptions which John doth give us of it. | He says it is, 1. Pure. 2. Clear. 3. Clear to a comparison. "And he shewed me a pure river of water of life, clear as crystal." 1. You read here, that this water of life is pure-that is, alone without mixture, for so some- As times that word "pure" is to be understood. It implanteth light, repentance, faith, fear, love, desires after God, hope, sincerity, and what else is necessary for the making the man a saint; these things, I say, are the fruits and effects of this Spirit, which as a river of water of life pro- ceedeth forth of the throne of God and of the Lamb, 2 Cor. iv. 13; Gal. v. 22; 2 Tim. i. 7. Hence the Spirit is called the Spirit of faith, the Spirit of love, and the Spirit of a sound mind; for that the Spirit is the root and original of all these things by his operations in, and upon the face of, the soul. But again; as this living water, this Spirit, and the grace thereof, doth thus, so it also maintains these things once planted in the soul, by its con- tinual waterings of them in the soul. Hence he saith, Isaiah, xxvii. 1—3, “I will water it every moment. Water it; his vineyard, the soul of the church, the graces of the church; and so the soul and graces of every godly man. * And because it so happeneth, sometimes, that some of those things wherewith the Holy Ghost has beautified the soul may languish to a being, if not quite dead, yet ready to die, (Rev. iii. 1-3,) | therefore he doth not only refresh and water our souls, but renew the face thereof, by either quickening to life that which remains, or by sup- plying of us with that which is new, to our godly perseverance and everlasting life. "Thus thou visitest the earth, and waterest it; thou greatly enrichest it with the river of God," Psalm lxv. 9. For this must be remembered, that as the herb that is planted, or seed sown, needs watering with continual showers of the mountains, so our graces, implanted in us by the Spirit of grace, must also be watered by the rain of heaven. "Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing DOCTRINAL DISCOURSES. 419 1 "He where it saith pure, pure oil olive, pure frankin- cense, pure gold, pure blood of the grape, and the like, Exod. xxvii. 20; xxx. 34; xxv. 11-17; Deut. xxxii. 14. So then, when he saith, "He shewed me a pure river of water of life," it is as if he had said, he shewed me a river of water that was all living, all life, and that had nothing in it but life. There was no death, nor deadness, nor flatness in it; or, as he saith, a little after, "And there shall be no more curse. A pure river." There is not so much as a grudge, or a piece of an upbraiding speech found therein. There is in it nothing but heart, nothing but love, nothing but grace, nothing but life. "The gifts and calling of God are without repentance," Rom. xi. 2. "Pure" is sometimes set in opposition to show, or appearance; as where he says, "The stars are not pure," (Job, xxv. 5;) that is, not so without mixture of darkness, as they seem to be; so again, "If thou wast pure and upright," (chap. viii. 6 ;) that is, as thou seemest to be, or as thou wouldst have us believe thou art. Now take "pure" in this sense here, and then the meaning is, it is grace without deceit, with- out guile; its show and its substance are the same; it has nothing but substance in it; it is indeed what it seems to be in bulk; it is a river in show, and a river indeed. It comes from God and from his throne in appearance, and really it comes from his very heart. The great fear of the tempted is, that there is not so much grace in God, and that he is not so free of it, as some scriptures seem to import. But this word "pure" is levelled against such objections and objectors, for the destroying of their doubts, and the relieving of their souls. There is no fraud, nor guile, nor fable in the business; for though God is pleased to present us with his grace under the notion of a river, it is not to delude our fancies thereby, but to give us some small illustration of the exceeding riches of his grace, which as far for quantity outstrips the biggest rivers as the most mighty mountain doth the least ant's egg or atom in the world. 3. But again this word "pure" is set in op- position to that which is hurtful and destructive. I am pure from the blood of all men; that is, I have hurt nobody. The wisdom that is from above is first pure, it is not hurtful. Do you count them pure with the wicked balances? how can that be, since they are hurtful? Acts, xx. 26; James, iii. 17; Micah, vi. 11. V. 18. Now take "pure" in this sense here, and then it intimates that the grace of God, and the doc- trine of grace, is not a hurtful thing, Ephes. It is not as wine of an intoxicating nature. If a man be filled with it, it will do him no harm. The best of the things that are of this world are some way hurtful. Honey is hurtful, wine is hurtful, silver and gold are hurtful; but grace is not hurtful, Prov. xx. 1; xxv. 16, 17; 1 Tim. vi. 10. Never did man yet catch harm by the enjoyment and fulness of the grace of God. There is no fear of excess or of surfeiting here. Grace makes no man proud, no man wanton, no man haughty, no man careless or negligent as to his duty that is incumbent upon him, either from God or man; no, grace keeps a man low in his own eyes, humble, self-denying, penitent, watchful, penitent, watchful, savoury in good things, charit- able; and makes him kindly affectionated to the brethren, pitiful and courteous to all men. True, there are men in the world that abuse the grace of God, as some are said "to turn it into wantonness, and into lasciviousness, (Jude, 4;) but this is, not because grace has any such tendency, or for that it worketh any such effect, but because such men are themselves empty of grace, and have only done, as death and hell hath done with wisdom, "heard the fame thereof with their ears," Job, xxviii. 22. It is a danger- ous thing for a man to have the notions of grace while his heart is void of the spirit and holy principles of grace; for such a man can do no other than abuse the grace of God. Alas! what can be expected of him that has nothing in him to teach him to manage that knowledge of grace which he has but his flesh, his lusts, and lustful passions? Can these teach him to manage his knowledge well? Will they not rather put him upon all tricks, evasions, irreligious consequences and conclusions, such as will serve to cherish sin? sin? What Judas did with Christ, that a grace- less man will do with grace, even make it a stalking-horse to his fleshly and vile designs, and rather than fail, betray both it and the pro- fession of it to the greatest enemies it has in the world. And here I may say, though grace is pure, and not hurtful at all, yet one altogether carnal, sinful, and graceless, having to do with the doc- trine of it, by the force of his lusts which tamper with it, he will unavoidably bring himself into the highest ruins thereby. An unwary man may destroy himself by the best of things, not because there is in such things an aptness to destroy, but because of the abuse and misuse of them, 2 Peter, ii. 20-22. Some know the way of life, the water of life, water of life, by knowledge that is naked and speculative only; and it had been better for such if they had not known, than to know and turn from what they know; than to know, and make that knowledge subservient to their lusts. Some receive the rain of God, and the droppings of his clouds, because they continually sit under the means of his grace. But, alas! they receive it as stones receive showers, or as dunghills re- ceive the rain; they either abide as hard stones. still, or else return nothing to heaven for his mercy, but as the dunghills do, a company of stinking fumes. These are they that drink in the rain that comes often upon them, and that instead of bringing forth herbs meet for the dresser, bring forth briers and thorns, (Heb. vi. 7, 8,) and these are they who are nigh unto cursing, whose end is to be burned. 4. By this word "pure" I understand sometimes the chiefest good, the highest good. There are many things that may be called good, but none of them are good "as grace is good," Rom. xiv. 20; Gen. i. 31. All things indeed are pure that is, all creatures in themselves are good and serviceable to man, but they are not so good as grace. There is a generation that are pure, that are good in their own eyes, Prov. xxx. 12. There are good men, good consciences, good works, good days, good angels, &c., but none so good as DD2 420 DOCTRINAL DISCOURSES. grace, for it is grace that has made them so. Grace, this water of life, therefore, is good, super- latively good, good in the highest degree, for that it makes all things good, and preserveth them good. And whatever it be that this water of life washeth not, it is evil, and given to the curse, as the prophet intimates where he saith, "But the miry places thereof, and the marshes thereof, shall not be healed, they shall be given to salt," Ezek. xlvii. 11. conversion is called illumination; yea, the com- ing of this river of water of life unto us is called the day-spring from on high, through the tender mercy of our God, Heb. x. 32. It is also called the "dawning of the day," Luke, i. 78. And hence again, these men unto whom this river of water of life comes not, are said to be dark, dark- ness, 2 Pet. i. 19. "Ye were sometimes darkness, but now are ye light in the Lord," Ephes. v. 8. Wherefore this water is like Jonathan's honey, it hath a faculty to open the eyes, to make them that sit in darkness see a great light, 1 Sam. xiv. 27. The light of the knowledge of the glory of God in the face of Jesus Christ, Mal. iv. 16. "God, who commanded the light to shine out of darkness, hath shined into our hearts, to give the light (the Spirit that enlighteneth and giveth the light) of the knowledge of the glory of God in the face of Jesus Christ," 2 Cor. iv. 6. This river casteth beams where it goes, like the beams of the sun; it shines, it casts out rays of glory unto those that drink thereof. The streams of this grace were they that overtook Saul when he was going to Damascus, they were the waters of this flood that compassed him round about. And if you will believe him, he saith, (Acts, ix. 3; xxii. 6; xxvi. 13,) this light from heaven was a great light, a light above the brightness of the sun, a light that did by the glory of it make dark to him all the things in the world. 2. "Clear" is set in opposition to that which is not pleasing; for to be "clear" is to be pleasant. Hence it is said, "Truly the light is sweet, and a pleasant thing it is for the eyes to behold the I read of rivers that looked red as blood, that stank like the blood of a dead man; but this is no such river, 2 Kings, iii. 22, 23. I read of rivers whose streams are like streams of brimstone, fiery streams, streams of burning pitch, (Isa. xxx. 33; xxxiv. 9; Dan. vii. 7, 10,) but this is none of them. There is a river besides all these, clear "the streams whereof shall make and pleasant, glad the city of God,” Psalm xlvi. 4. These are the waters that the doves love to sit by, because by the clearness of these streams they can see their pretty selves as in a glass, Song, v. 12. | These be the streams where the doves wash their eyes, and by which they solace themselves These streams are and take great content. instead (as I said) of a looking-glass; their clear- ness presents us with an opportunity of seeing our own features. As in fair waters a man may see the body of the sun, and of the moon, and of the stars, and the very body of heaven; so he that stands upon the bank of this river, and that washeth his eyes with this water, may see the Son of God, the stars of God, the glory of God, and the habitation that God has prepared for his people. And are not these pleasant sights? Is Has not this river not this excellent water? pleasant streams? 3. "Clear" is set in opposition to dirty water and muddiness. I read of some waters that are fouled with the feet of beasts, and with the feet of men, Yea, saith God to yea, and deep waters too. some, ye have drunken of the deep waters, have fouled the residue with your feet;" and "and But who understands this? who believes it? Its goodness is kept close from the fowls of the air; men, most men, are ignorant of the goodness of it, nor do they care to inquire after the enjoy- ment of this pure, this good water of life. The reason is, because though it is good in itself, good in the highest degree, and that which makes all things good, yet it is not such a good as is suited to a carnal appetite. There is good, and there is suitable good. Now suitable good is of two sorts, either such as is spiritual or such as is temporal. That which is spiritual is desired only of them that are spiritual; for temporal good will satisfy a carnal mind. Now grace is a spiritual good; is a spiritual good; this river of grace is the goodness of spiritual good. It is the original life of all the grace in our souls. No marvel, then, if it be so little set by of those that are carnally minded. Hay will serve a horse, and mire will serve a sow; so things of this life suit best with the men of this world, for their appetite is gross and carnal, and they savour not the things that be of the Spirit of God. "The natural man receiveth not the things that be of the Spirit of God," (the things that be of this river of God,) "for they are fool-clear sun," Exod. vii. 19, 20. ishness unto him; neither can he know them, because they are spiritually discerned," 1 Cor. ii. 14. This is the river of oil which the prophet speaks of, the river of Spirit. Were it a river of gold and silver, there would be old fishing on the banks thereof. But it is a river But it is a river "that runs like oil, saith the Lord God." This rock pours us out rivers of oil, fresh oil, soft oil, sweet oil, the oil of joy, the oil of gladness, oil to anoint the head withal, oil to make the face to shine, oil by which thou wilt be made able to honour both God and man in some good measure as becomes thee, Job, xxix. 6; Psa. xlv. 7; lv. 21; lxi. 3. xcii. 10; civ. 15; Isa. lxi. 3; Eccles. ix. 8; Judg. ix. 11. I might have enlarged upon this head, and have shewed you many more particulars wherein this term of " pure" might serve for the better setting forth of the excellency of this water of life, but I shall proceed no further upon this, but will come to that which remains. Secondly, As this river of water of life is said to be "pure," so it is said to be “clear." "He shewed me a pure river of water of life, clear." This term has also its particular signification, and therefore ought to be heeded. 1. "Clear" is set in opposition to dark; there- fore some are said to be "clear as the sun," clear as the sun," Song, vi. 10. And again, "The light shall not be clear nor dark," Zech. xiv. 6. In both these places, "clear" is to be taken for light, daylight, sunlight; for indeed it is never day nor sunshine with the soul, until the streams of this river of water of life come gliding to our doors, into our houses, into our hearts. Hence the beginning of - 1 DOCTRINAL DISCOURSES. 421 again, "As for my flock, they eat that which ye have trodden with your feet, and they drink that which ye have fouled with your feet," Ezekiel, xxxiv. 18, 19. These waters are doctrines con- tained in the text, muddied and dirtied by the false glosses and sluttish opinions of erroneous judgments, of which the poor sheep have been made to drink. And verily this is apparent enough by the very colour and hue of those poor souls; for though the truth of God was in them, yet the very stain of tradition and superstition might be also seen in their scales. For as the fish of the river receive, by being there, the changeable colours of the waters, so professors, what doctrine they hear and drink, do look like that. If their doctrines are muddy, their notions are muddy; if their doctrines are bloody, their notions and tempers are bloody ; but if their doc- trines are clear, so are their notions, for their doctrine has given them a clear understanding of things. Now here we have a river of water of life, that is clear, clear without dirt and mud; clear with- out the human inventions and muddy concep- tions of unsatisfied and uninstructed judgments; yea. here you have a river, the streams whereof lie open to all in the church, so that they need not those instruments of conveyance that are foul, and that use to make water stink if they receive it to bring it to them that have need. 4. By "clear" we sometimes understand pur- gation, or that a thing has purged itself, or is purged from those soils and imputations of evil wherewith sometimes they have been charged. Then shalt thou be clear from this my oath; or, how shall we clear ourselves ?" Gen. xxiv. 8, 14; xliv. 16. Something of this sense may be in the text; for if men are not afraid to charge God with folly, which is intimated by Psalm li. 4, "That thou mightest be clear when thou art judged,”—will they, think you, be afraid to im- pute evil to his word, and grace, and Spirit? No, verily; they are bold enough at this work. Nay, more than this, even from the foundation of the world men have cast slanders upon, and imputed base things unto, the blessed grace of the gospel. But not to look so far back, Paul was one of the pipes through which God conveyed this grace to the world; and what was he counted for his so doing but "a pestilent fellow, and a mover of sedition throughout the whole world"? Acts, xxiv. 5, 6. But behold, no imputation can stick on the grace of God, not stick long, for that, like honey, will purge itself of what filth is put into it, and of all bad imputations of evil men. Springs and rivers are of a self-purging quality. Now here we have to do with a river, a river of water of life, (2 Kings, x. 10—12,) but a river more slan- | dered than ever did Naaman the Syrian slander | the waters of Israel, in preferring those of Abana and Pharpar, rivers of Damascus, beyond them. But behold, now at last, when all the world have done what they can, and have cast what re- proaches and slanders upon it they are able, it is a river pure and clear. It has purged itself be- fore kings, it has purged itself before princes and judges, and all the Naamans in the world. It is still a river, a river of water of life, a river of water of life, clear. | 5. By "clear" we sometimes understand purity manifest, or innocency and goodness made known. "In all things you have approved yourselves to be clear in this matter,” (2 Cor. vii. 11;) that is, you have made it appear, and stand upon your justification, and are willing to be searched and sounded to the bottom by those that have a de- sire to undertake that work. So this river of water of life, in the fountain, and in the streams thereof, offers itself to the consideration and con- science of all men. To this end, how often doth God, the head of this river, and he out of whose throne it proceeds, call upon men to challenge him if they can, with any evil or misdoing to- wards them, either by presence or doctrine; hence he says, "Put me in remembrance, let us plead together, declare thou (if thou canst) that thou mayest be justified," (Isa. xliii. 26,) and I condemned. So again, "What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain," Jer. ii. 5. So Christ, Which of you convinceth me of sin. And if I have spoken evil, bear witness of the evil," John, viii. 46; xviii. 23; 1 Cor. iv. 2. So Paul," We have re- nounced the hidden things of dishonesty, not walking in craftiness, not handling the word of God deceitfully; but by manifestation of the truth, commending ourselves to every man's con- science in the sight of God." All these sentences are chiefly to be applied to doctrine, and so are, as it were, an offer to any, if they can, to find a speck, or a spot, or a wrinkle, or any such thing, in this river of water of life. ↓ Some men fly from it as from a bear, and some are afraid to drink of it, for fear it should be poison unto them. Some, again, dare not take it, because it is not mixed, and as they, poor souls, imagine, qualified and made toothsome by a little of that which is called the wisdom of this world. Thus one shucks, another shrinks, and another will none of God. Meanwhile, whoso shall please to look into this river, shall find it harmless and clear. Yea, offering itself to the consciences of all men to make trial, if it be not the only chief good, the only necessary waters, the only profitable for the health of the soul, of all the things that are in the world, and as clear of mischief as is the sun of spots. Thirdly, As John saw this river pure and clear, so he saw it clear to a comparison; clear to the best of comparisons; clear as crystal. Crystal is a very clear stone, as clear as the clearest glass, if not clearer; one may see far into it, yea, through it; it is without those spots, and streaks, and smirches that are in other pre- cious stones. Wherefore when he saith that this river is clear as crystal, it is as if God should say, Look, sinners, look to the bottom of these my crystal streams. I have heard of some seas that are so pure and clear that a man may see to the bottom, though they may be forty feet deep. I know this river of water of life is a deep river; but though it is said to be deep, it is not said, we can see no bottom. Indeed, as to the wideness of it, it is said to be such as that it cannot be passed over; but, I say, it is nowhere said that we can- 422 DOCTRINAL DISCOURSES. not see to the bottom; nay, the comparison im- plies that a man with good eyes may see to the bottom. It is clear, as clear as crystal. So then we will a little look down to the bottom, and see through these crystal streams what is at the bot- tom of all. First, then, the bottom of all is, "that we might be saved," John, v. 34. "These things I say," saith Christ, "that you might be saved;" and again," I am come that ye might have life, and that you might have it more abundantly," John, x. 10. This is the bottom of this great river of water of life, and of its proceeding from the throne of God and of the Lamb; it is that we might be saved, it is that we might live. What a good bottom is here; what a sound bottom is here; but few deep rivers have a good bottom. Mud is at the bottom of most waters in the world, even the sea itself, when it worketh, casts up mire and dirt, and so do the hearts of sinners; but the bottom of this grace of God, and of the Spirit and word thereof, is that we might be saved, con- sequently a very good bottom. Secondly, As the bottom of all is, that we may be saved, so that we may be saved by grace, and this is a bottom sounder and sounder. Our sal- vation might have been laid upon a more difficult bottom than this; it might have been laid in our works, God might have laid it there, and have been just, or he might have left us to have laid it where we would, and then, to be sure, we had laid it there, and so had made but a muddy bot- tom to have gone upon to life. But now, this river of water of life has a better bottom-Rom. iii. 24, (the water is as clear as crystal, look down to the bottom and see;) we are justified freely by his grace, "By grace are ye saved," (Eph. ii. 5, 8,) there is the bottom. Now grace, as I have shewed you, is a firm bottom to stand on; it is of grace, that life might be sure, Romans, iv. 16. Surely David was not here, or surely this was not the river that he spake of when he said, "I sink in deep waters where there is no standing; I am come into deep waters where the floods overflow Deliver me out of the mire, and let me not sink," Psa. Ixix. 2, 14. I say, to be sure, this could not be the river. No; David was now straggled out of the way, was tumbled into some pit, or into some muddy and dirty hole; for as for this river, it has a good bottom, a bottom of salvation by grace, and a man need not cry out, when he is here, that he sinks, or that he is in danger of being drowned in mud or mire. me. Thirdly, The bottom of all is, as I said, that we might be saved, saved by grace, and, I will add, "through the redemption that is in Christ." This is still better and better. We read (Josh. ii. 17) that when Israel came over Jordan, the feet of the priests that did bear the ark stood on firm ground in the bottom, and that they set up great stones for a memorial thereof. But had Jordan so good a bottom as has this most blessed river of water of life, or were the stones that Israel took out thence like this tried stone, this sure foundation? Isa. xxviii. 16. O the throne! This river comes out of the throne, and we are saved by grace, through the redemption that is in him, Heb. xi. 10. We read that there is a city that has foundations-grace is one, Christ another, and the truth of all the prophets and apostles, as to their true doctrine, another, &c.; and again, all these are the very bottom of this goodly river of the water of life, Eph. ii. 19, 20. Fourthly, There is another thing to be seen at the bottom of this holy river, and that is, the glory of God. We are saved, saved by grace, saved by grace through the redemption that is in Christ, to the praise and glory of God. And what a good bottom is here! Grace will not fail, Christ has been sufficiently tried, and God will not lose his glory; therefore they that drink of this river shall doubtless be saved-to wit, they that drink of it, of a spiritual appetite to it. text. And thus much for the explication of the I now come to make some use of the whole. You know our discourse has been at this time of the water of life, of its quantity, head-spring, and quality; and I have shewed you that its na- ture is excellent, its quantity abundant, its head- spring glorious, and its quality singularly good. one. First, Let this then, in the first place, be a pro- vocation to us to be more free in making use of this water. There are many nowadays that are for inventing of waters to drink for the health of the body; and to allure those that are ill to buy, they will praise their waters beyond their worth; yea, and if they be helpful to one person in a hundred, they make as if they could cure every Well, here you have the great Physician himself with his water, and he calls it the water of life, water of life for the soul; this water is probatum est. It has been proved times without number; it never fails but where it is not taken, Acts, xxvi. 18; Isa. v. 4, 5. No disease comes. amiss to it; it cures blindness, deadness, deafness, dumbness; "It makes the lips of them that are asleep to speak," Song, vii. 9. This is the right holy water, (all other is counterfeit,) it will drive away devils and spirits, it will cure enchant- ments and witchcrafts, it will heal the mad and lunatic, it will cure the most desperate melan- choly, it will dissolve doubts and mistrusts, though they are grown as hard as stone in the heart; it will make you speak well; it will make you have a white soul, and that is better than to have a white skin, (Gal. iii. 1-3; Mark, xvi. 17, 18; Ezek. xxxvi. 25, 26; Col. iv. 6 ;) it will make you taste well; it will make you disrelish all hurtful meats, (Isa. xxx. 22;) it will beget in you a good appetite to that which is good; it will remove obstructions in the stomach and liver; it will cause that what you receive of God's bread shall turn to good nourishment and make good blood, John, iv. 14. In a word, it preserveth life; they that take this water shall live longer than did old Methuselah, and yet he lived a great while, Gen. v. 27. Wherefore let me continue my exhortation to you, "Be more free in making use of this water, water," Matt. xx. 3-6. It is the wholesomest water in the world; you may take it at the third, sixth, ninth, or eleventh hour; but to take it in the morning of your age is best, for then diseases have not got so great a head as when they are of long continuance, (Eccles. xi. 1—4,) consequently they will be removed with far more ease; be- sides, those that thus do will receive endless life DOCTRINAL DISCOURSES. 423 and the comfort of it betimes, and that you know is a double life to one. This water gently purges, and yet more effec- tually than any others. True, where bad hu- mours are more tough and churlish, it will shew itself stronger of operation, for there is no dis- ease can be too hard for it. It will, as we say, throw the house out of the windows, but will rid us of the plague of those most deadly infections that otherwise will be sure to make us sleep in death, and bring us with the multitude down to hell. But it will do us no hurt; it only breaks our sleep in security, and brings us to a more quick apprehension of the plague of our heart and flesh. It will, as I said before, provoke to appetite, but make us only long after that which is wholesome. If any ask why I thus allegorize, I answer, the text doth lead me to it. Secondly, I advise, therefore, in the next place, that thou get thee a dwelling-place by these waters" The beloved of the Lord shall dwell in safety by him, and the Lord shall cover him all the day long," Deut. xxxii. 12. If thou ask where that dwelling is, I answer, In the city of God, in and among the tabernacles of the Most High. This river comes from the throne to water the city of God; and to that end it is said. "to run in the midst of the street of it," Rev. xxii. 2. If ye will inquire, inquire, return, come. The seed also of his servants shall in- herit it," and they that love his name shall dwell therein," Psalm lxix. 34-36. Get thee a dwell- ing in Jerusalem, in the midst of Jerusalem, and then thou wilt be seated by this river. 66 In old times the ancients had their habitations by the rivers; yea, we read of Aroer, (Joshua, xiii. 9,) that stood upon the brink of the river Arnon. Balaam also had his dwelling in his city Pethor, by the river of the land of the children of his people. Oh, by a river side is the plea- santest dwelling in the world, and of all rivers the river of the water of life is the best. They that dwell there shall not hunger nor thirst, neither shall the heat or sun smite them, for he that hath mercy on them shall lead them, even by the springs of water shall he guide them," Isa. xlix. 10; Ps. i. 3; Jer. xvii. 8. Trees planted by the rivers, and that spread out their roots by the rivers, they are the flourishing trees, they bring forth their fruit in their season. And the promise is that men that take up their dwellings by this river of water of life shall be fruitful as such trees. If thou be a Christian, thou hast more than an ordinary call and occasion to abide by these waters; thy things will not grow but by these waters. Weeds, and the excellences of most men, we may find in the barren wilderness; they grow under every hedge, (Jer. xxxi. 12;) but thine are garden, and so choice things, and will not thrive without much water, no, not without the water of God's river, Isa. xxi. 1-3. Dwell therefore here, that thy soul may be as a watered garden. And when thou seeth how those that are loath to die make provision at Tunbridge, Epsom, Bath, and other places, and what houses they get that they may have their dwellings by those waters, then do thou consider of thy spi- ritual disease, and how nothing can cure thee but this blessed water of life; be also much of desires to have a dwelling-place in Jerusalem, that thou mayest always be nigh to these waters. Be often also in watering thy plants with these waters; I mean, the blessed graces of God in thy soul; then shalt thou grow and retain thy green- ness, and prove thyself to be a disciple indeed. And herein is God and thy Father glorified, that thou bear much fruit, John, xv. 8. Thirdly, My third word is, Bless God for pro- viding for man such waters. These only can make us live; all others come out of the dead sea, and do kill; there is no living water but this. I say, shew thy acceptation of it with thanks- giving. If we are not to receive our bread and cheese but with thankfulness, how should we bless God for this unspeakable gift? 2 Cor. ix. 14, 15. This is soul-life, life against sin; life from sin; life against the curse, life from the curse; life beyond hell, beyond desert, beyond thought, beyond desires; life that is pleasing, life that is profitable, life everlasting. Oh, my brethren, bless God who doth good, and gives us such rain, filling our hearts with food and glad- ness. When Moses would take the heart of Israel, and took in hand to raise up their spirits to thankfulness, he used to tell them that the land that they were to go to was a land that God cared for, and that was watered with the dew of heaven; yea, a land of brooks of water, of fountains and deeps that spring out of the valleys and hills; a land that flowed with milk and honey, which is the glory of all lands," Deut. viii. 6-8; Exod. iii. 8; xiii. 15; Lev. xx. 24; Numb. xiv. S. But yet in his description he makes no mention of a river of water of life- a river, the streams whereof make glad the city of God. (C << | This river is the running out of God's heart, the letting out of his very bowels, for God is the living God. This is his heart and soul. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly, with my whole heart, and with my whole soul," Jer. xxii. 41. I say, if ever God's heart and soul appeared, it shewed itself in giving this water of life, and the throne from whence it proceeds. Wherefore all the reason of the world that in the reception of it thy heart and soul should run out and flow after him in thanksgivings. See how David words it in the 103rd Psalm, all the five first verses, and do likewise. Ag Fourthly, By the characters that are given of this water of life, thou art capacitated to judge when a notion, a doctrine, an opinion, comes to thine ears, whether it is right, good, and whole- some, or how. This river is pure, is clear, is pure and clear as crystal. Is the doctrine offered unto thee so? or is it muddy and mixed with the doc- trines of men? Look, man, and see if the foot of the worshippers of Bel be not there, and if the waters be not fouled thereby. What water is fouled is not the water of life, or at least not the water of life in its clearness. Wherefore, if thou findest it not right, go up higher to the spring- head, for always the nearer to the spring the more pure and clear is the water. Fetch, then, thy doctrine from afar, if thou canst not have it good nearer hand, Job, xxxvi. 3. Thy life lies 424 DOCTRINAL DISCOURSES. at stake; the counterfeit of things is dangerous; everybody that is aware is afraid thereof. Now a counterfeit here is most dangerous, is most destructive; wherefore take heed how you hear what you hear, for, as I said before of the fish, by your colour it will be seen what waters you swim in; wherefore look you well to your- selves. Fifthly, Doth this water of life run like a river, like a broad, full, and deep river? Then let no man, be his transgressions never so many, fear at all but there is enough to save his soul, and to spare. Nothing has been more common to many than to doubt of the grace of God; a thing most unbecoming a sinner of anything in the world. To break the law is a fact foul enough, but to question the sufficiency of the grace of God to save therefrom is worse than sin, if worse can be. Wherefore, despairing soul, for it is to thee I ; 199 speak, forbear thy mistrusts, cast off thy slavish fears, hang thy misgivings as to this upon the hedge, and believe thou hast an invitation suffi- cient thereto; a river is before thy face. And as for thy want of goodness and works, let that by no means daunt thee; this is a river of water of life, streams of grace and mercy. There is, as I said, enough therein to help thee, for grace brings all that is wanting to the soul. Thou therefore hast nothing to do, I mean, as to the curing of thy soul of its doubts, and fears, and despairing thoughts, but to drink and live for ever. Sixthly, But what is all this to the dead world, to them that love to be dead? They toss their vanities about as the boys toss their shuttlecocks in the air, till their foot slips, and themselves descend into the pit. Let this suffice for this time. A } THE GREATNESS OF THE SOUL. E KANNADA THE GREATNESS OF THE SOUL, AND UNSPEAKABLENESS OF THE LOSS THEREOF; WITH THE CAUSES OF THE LOSING IT. Siggy. Altaat mga tula angg PREACHED AT PINNERS-HALL. MARK, VIII. 37 —“ Or what shall a man give in exchange for his soul?” I HAVE chosen at this time to handle these words among you, and that for several reasons- 1. 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 con- cerned, 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, con- cerned, 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 eternal salvation. Where is one man of a thousand-yea, where is there two of ten thousand that do shew by their conversation, public and private, that the soul, their own souls, are con- sidered 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 of 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, Ezek. iii. 18, 19. When I say, saith God to the wicked, thou shalt surely die, and thou the pro- | phet 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 thy hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity, but thou hast delivered thy soul. "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 con- sideration 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, (Luke, xiv. 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," ver. 34. Let him first sit down and count up the cost and the charge he is like to be at, if he follow me; for following of me is not like following of some other masters. The winds sit 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 or 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 whoso- ever doth not bear his cross, and come after me, he cannot be my disciple. For which of you, in- tending to build a tower, sitteth not down first and counteth the cost, whether he have sufficient to finish it?" Luke, xiv. 15, 26–29. Mandala i 428 DOCTRINAL DISCOURSES. DISCOURSES. 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 ap- parently 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, en- dured the cross, and despised the shame, and is set down on the right hand of the throne of God," Heb. xii. 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. iii. 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 for 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, xii. 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 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?" ver. 36. As who should say, I have bid you take heed that you do not lightly, and without due consideration, enter into a pro- fession of me and of my gospel, (for he that with- out 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, x. 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 gospellers in this world appointed, 2 Thess. iii. 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, v. 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, &c., 2 Thess. i. 7. 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 outbids 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-It is possible for a man to lose his soul. The double bottom that this supposition is grounded upon is, 1. 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 sup- posed, so there 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 con- DOCTRINAL DISCOURSES. 429 vinced that they are lost till, with rich Dives, they see it in the light of hell-flames ;) I say, what would not such, if they had it, (Luke, xvi. 22, 23,) give in exchange for their immortal souls, or to recover them again from that place and tor- ment? 1. 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. I shall observe two truths in the words. 2. The second truth is this, that how uncon- cerned 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 shall 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 shall 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 con- fines of hell. The redemption of the soul is precious, it ceaseth for ever," Psalm xlix. 3. 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, xxxvi. 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 bell-fire. DocT. 1.-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 ob- serve this method— | I. I shall shew you what the soul is. II. I shall shew you the greatness of it. III. I shall shew you what it is to lose the soul. IV. I shall shew you the cause for which men lose their souls; and by this time the greatness of the loss will be manifest. M I. I shall shew you what the soul is, both as to the various names it goes under, as also by de- scribing of it by its powers and properties, though in all I shall be but brief, for I intend no long intend no long discourse. 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 con- ception 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 thy heart. Out of the heart proceedeth evil thoughts," &c., Prov. xxiii. 26; Matt. xv. 19; 1 Peter, iii. 15; Psalm xxvi. 6. 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 action-" With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early," (Isaiah, xxvi. 9;) when he saith," Yea, with my spirit I will seek thee," he explaineth not only with what kind of desires be 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 mag- nify the Lord, and my spirit hath rejoiced in God my Saviour;" 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 shew 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; and be renewed in the spirit of your mind," (Job, xx. 3;) and some- times 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 shew 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, ii. 26,) or no- thing but a clod of dust, (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 crea- ture-is that, as he is such, wherein consisteth and abideth the understanding and conscience, &c. Wherefore then a man dietb, 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 an- other good man saith, "in that very day their thoughts perish," &c., Psalm cxlvi. 4. The first text is more emphatical: "Her soul was in de- parting," (for she died.) There is soul of a beast, a bird, &c., but the soul of a man is another thing; it is his understanding, and reason, and conscience, &c. And this soul, when it departs, he dies. Nor is this life, when gone out of the 430 DOCTRINAL DISCOURSES. 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 re- mains 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 save 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 denomi- nation; 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 to the higher powers," Rom. xiii. 1. "Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls," Acts, vii. 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 shall gain the whole world and lose himself?" and so consequently, or, "What shall a man give in exchange (for him- self) for his soul ?" (Luke, ix. 25,) his soul when he dies, and body and soul in and after judg- ment? 66 6. The soul is called the good man's darling. "Deliver, Lord," said David, my soul from the sword, my darling from the power of the dog," Psalm xxii. 20. So again in another place, he saith, "Lord, how long wilt thou look on? rescue my soul from destruction, my darling from the power of the lions," Psalm xxxv. 17. My dar- ling this sentence must not be applied univer- sally, 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 ex- cellent 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, say- ing, "What shall a man give in exchange for his soul?" But if this is true, one may see al- ready 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 thus 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. 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- I. The powers of the soul. II. The senses, the spiritual senses of the soul. III. The passions of the soul. I. We will discourse of the powers, I may call them the members, of the soul; for as the mem- bers of the body, being many, do all go to the making up of the body, so these do go to the com- pleting 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 pre- sented to it, and that either by God or Satan-- this is, that by which a man conceiveth and ap- prehendeth 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, espe- cially when in thee. 3. Place 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. There is, as 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 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 em- braced. Hence the affections are called for when the apostle bids men "seek the things above; set DOCTRINAL DISCOURSES. 431 your affections upon them," saith he, (Col. iii. ;) 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. | 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 mani- fest, because their "mind and conscience (two of the masterpieces of the soul) are defiled," (Tit. i. 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 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 his pre-eminence over a beast? (Eccles. iii. 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, II. 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 spi- ritual 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. iii. 1-3,) nor they so always neither. But to go forward. 1. Can the body see? hath it eyes? so hath the soul. "The eyes of the understanding being enlightened," Ephes. i. 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 illuminated 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, XXXV. 14. 2. Can the body hear? hath it ears? so hath the soul; see Job, iv. 12, 13. It is the soul, not the body, that hears the language of things invi- sible. 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 in- fluence the body; but yet as to the organ of hearing, the body hath one of his 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 speaks 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 openeth he the ears of men, and sealeth their instruction," &c., Job, xxxiii. 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. xxxi. 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, I was in a deep sleep on my face, and my face towards the ground," Dan. x. 8, 9. 46 3. As the soul can see and hear, so it can taste and relish, even as really as doth the palate be- longing to the body. But then the thing 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 body. Yet the soul of a saint can taste and relish God's word, and doth ofttimes find it sweeter than honey, nourishing as milk, and strengthening like to strong meat, Heb. vi. 5; Psalm xix. 10; 1 Peter, ii. 1-3; Heb. v. 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 prac- tice of sinners. Nor is the word barren as to this: "They feed on ashes," Isaiah, xliv. 20. They spend their money for that which is not bread," Isaiah, lv. 2. 'Yea, they eat, and suck sweetness out of sin. They eat up the sin of my people as they eat bread," Hosea, iv. 8. 66 66 4. As the soul can see, hear, and taste, so it can smell, and bring refreshment to itself that way. Hence the church saith, "Her fingers dropped with sweet-smelling myrrh," (Cant. v. 5, 13;) and again, she saith of her beloved, that "his lips dropped sweet-smelling myrrh." 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 frag- rant scent and sweet that is in Christ; but to them that believe "his name is as an ointment poured forth, and therefore the virgins love him,” Cant. i. 3. 5. As the soul can see, taste, hear, and smell, 432 11 DOCTRINAL DISCOURSES. 1 1 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. iv. 18, 19; 1 Tim. iv. 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 con- victions 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 sense of seeing, hearing, tasting, and smell- ing. But thus much for the senses of the soul. III. 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, &c. 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 prin- ciple I count that from whence they flow, and the object that upon which they are pitched. To explain myself. 1. For that of love. This is a strong passion; the Holy Ghost saith "it is strong as death, and cruel as the grave," Cant. viii. 6, 7. And it is then good, when it flows from faith, and pitches 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 prin- ciple that should sanctify it in its first motion, and that should steer it to a goodly object. But that is the first. 2. There is hatred, which I count another pas- sion 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," (Psalm xcvii. 10;) then therefore is this passion good, when it singleth out from the many 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 en- gageth all the powers of the soul to seek and invent its ruin. But, alas, where shall this hatred be found? What man is there whose soul is filled with his 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 A another way, because of the malignity of their minds. They hate knowledge, Deut. vii. 10; 2 Chron. xix. 2; Psalm xxxiv. 21; Job, xxi. 14; Mal. iii. 14; Prov. i. 22 ; viii. 12; xxix. 10. They hate God. They hate the righteous. They hate God's ways. And all is, because the grace of final fear is not the root and principle from whence their hatred flows. "For the fear of the Lord is to hate evil;" wberefore, where this grace is want- ing for a root in the soul, there it must of neces- sity swerve in the letting out of this passion; because the soul, where grace is wanting, is not at liberty to act simply, but is biassed by the power of sin, that, while grace is absent, is pre- sent 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 exercise its force against that for which God never ordained it, nor gave it licence to act. 3. Another passion of the soul is joy; and when the soul rejoiceth not in iniquity, "but rejoiceth in the truth," (1 Cor. xiii. 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. 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-Matt. x. 28. Luke, xii. 5, "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." But in all men this passion is not regulated and governed by these principles and objects, but is abused and turned, through the It policy of Satan, quite into another channel. is (Num. xiv. 9; 2 Kings, xvii. 7, 38,) made to fear men, to fear idols, to fear devils and witches, yea, it is made to fear all the foolish, ridiculous, and apish fables that every old woman or atheis- tical fortune-teller has the face to drop before the soul. But fear is another passion of the soul. 5. Another passion of the soul is grief, and it, as those aforenamed, acteth even according as it is governed. When holiness is lovely and beau- tiful 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," Psalm cxix. 158. So Christ, he looked round about with anger, "being grieved for the hardness of their hearts," Mark, iii. 5. But it is rarely seen that this passion of the soul is thus exercised. Almost DOCTRINAL DISCOURSES. 433 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 un- acquainted with God, sees no beauty in holiness, but is sensual, and wrapped up in clouds and thick darkness. 6. And lastly, There is anger, which is another passion of the soul; and that, as the rest, is ex- tended 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 angry, and sin not," (Ephes. iv. 26, 27,) 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 shew 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 king- dom of heaven, in his own power, be but in a most fearful and miserable condition. But of these things more in their place. II. Having thus given you a description of the soul, what it is, I shall, in the next place, shew you the greatness of it. And the first thing that I shall take occasion to make this manifest by Ι will be by shewing you the disproportion that is betwixt that and the body; and I shall do it in these following particulars- 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, "if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the hea- vens," 2 Cor. v. 1. We have, then, a house for our soul in this world, and this house is the My body, for the apostle can 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 at- tendance 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 are bodies of clay," Job, iv. 19; xiii. 12. Indeed, he after maketh men- tion 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 fit 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 prefer- ment, 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, 2. The body is called the clothing, and the soul that which is clothed therewith. Now every- body 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 would be un- clothed, but clothed upon, that mortality might be swallowed up of life." 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. It is 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. body. But oh! how little is this considered- namely, the greatness of the soul. It is 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 souls that will ΕΕ 434 DOCTRINAL DISCOURSES. 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 therefore consider this, ye that forget God, lest he tear you in pieces, and there be none to de- liver," Psalm 1. 22. But this is the second thing 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. But, 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 sanctification and honour," i Thess. iv. 4. The apostle here doth exhort the people to abstain from fornication, which in another place he saith, "is a sin against the body." And here again he saith, "This is the will of God, your sanctifica- tion, that you 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 pre- pared 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 it 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 serious- ness to think, and therefore must of necessity be a great way off, of those suitable esteems that be- comes 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 his vessel, and what is that soul that he hath put into it? Where- fore 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. >" 4. The body is called a tabernacle for the soul. "Knowing shortly I must put off this my taber- nacle, that is, my body, by death," 2 Pet. i. 14; John, xxi. 18, 19; 2 Cor. v. 1. So again, "For we know that if our earthly house of this taber- nacle were dissolved, we have a building of God," &c. 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 vessel, and tabernacle for the souls. But what a famous thing therefore is the soul! The tabernacle of old was a place erected for worship, but the worshippers were far more ex- cellent than the place; so our body is a taber- nacle for the soul to worship God in, but must needs be accounted much inferior to the soul, for- asmuch 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. "I serve," says Paul, "God and Christ Jesus with my spirit (or soul) in the gospel," (Rom. i. 9,) but not with his spirit out of, but in, this tabernacle. 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 righteous- ness unto God," Rom. vi. 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 shew 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. Yea, the further Yea, the further men, wise men, do pry into the wonderfu. 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? But thus much for the first particular. Secondly, We will now come to other things that shew us the greatness of the soul. And, 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 he became a living soul," Gen. ii. 7. Do but compare these two to- gether, 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 that 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 next words infer-" And man became a living soul." Man, that is, the more excellent part of him, which for that it 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 to dust shalt thou re- turn," Gen. iii. 19. But as to thy more noble part, thou art from the breath of God, God put- ting forth in that a mighty work of creating power, "and man was made a living soul," I Cor. Mark my reason. There is as great a disparity betwixt the body and the soul as is be- XV. 45. DOCTRINAL DISCOURSES. 435 tween 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? 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. i. 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, iii. 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; but that any of them are said to be made "after God's own image,” (Heb. ii.,) 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. ii.,) 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 shew 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, seraphins, 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, which of the angels said he at any time, 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. && "To 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;" that is, for communion with his soul; therefore the spouse saith concerning him, "His desire is towards me," (Cant. vii. 10;) and therefore he saith again, "I will dwell in them, and walk in them," 2 Cor. vi. 16. "To dwell in" and "walk with" are terms that intimate communion and fellow- ship; as John saith, Our fellowship, truly our fellowship is with the Father, and with his Son Jesus Christ," (1 John, i. 1, 2 ;) 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 great- ness 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 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 com- munion that they have with him by the simili- tude of conjugal love? I speak of what is re- vealed; 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 com- munion 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 shew the greatness of the soul. 4. The souls 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,' Psalm xlv. 13. Received, into what? into the hidden parts, as David calls it. Hence the king's daughter is said to be "all glorious within," be- cause 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 ?” (Cant. iii. 1-4; Isaiah, xxvi. 9 ;) and therefore the soul is that which exerciseth the spirit of prayer-" With my soul have I desired thee in the night, and with my spirit within me will I seek thee early." 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 wise virgins got oil, and out of which their lamps were supplied by the same. But what EE 2 436 DOCTRINAL DISCOURSES. 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 pre- cious blood, 1 Cor. vi. 20; 1 Peter, i. 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 wis- dom of God, thought fit to pay for the redemp- tion 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 horseshoe, or for so trivial a thing as a pin or a point? 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, 1 Cor. viii. 9. But would he have done this for incon- siderable things? No, nor for the soul of sinners neither, had he not valued them higher than he valued heaven and earth besides. This therefore is another thing by which the greatness of the soul is known. 6. The soul is immortal, it will have a sensible being for ever, none can kill the soul, Luke, xii. 4; Matt. x. 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 can- not 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 (Luke, xvi. 22, 23) 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," Mark, ix. The second death cannot do it, because it is said their | worm never dies, but is always torturing them with his gnawing. But that could not be, if time, or lying in hell-fire for ever, could annihilate the soul. Now this also shews 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," Deut. xxxiii. 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 incapa- bleness of sense and feeling. Hence, as the rich man is after death said to "lift up his eyes in hell," (Luke, xvi. 22, 23;) so the beggar is said, when he died, to be carried by the angels into Abraham's bosom." And both these sayings must have respect to the souls of these men; for as for their bodies, we know at present it is other- wise 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 shews. the greatness of it, as the eternity of God shews 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 shews the greatness of the soul, in that it is as to abiding so like unto him. 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, the soul is the great agitator and actor. "The body without the spirit is dead," James, ii. 26. All those famous arts, and works, and inventions of works, that are done by men under heaven, they are all the inventions 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 unto maturity, Eccles. vii 9. 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 in- deed is the true inventor of all, is overlooked, not regarded, but dragged up and down by every lust, and prostrated, 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? though they are so cunning in all other matters, Isa. xliv. 20. 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 DOCTRINAL DISCOURSES. 437 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. | | 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 com- panion; 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 unutter- ably 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 re- verence) how could that be, if he did not also make some of his creatures capable of appre- hending 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 shewn) 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 ca- pable 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. xii. 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, (Eccles. iii. 21; xii. 7 ;) for that, and that only, is capable of beholding and understanding the glorious visions of heaven; ast Christ said, "Father, I will that those 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 foun- dation of the world," John, xvii. 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 ca- pable 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 ex- cellent appearances have been manifested; and it shall also there be its co-partner, and sharer in its glory. Wherefore, as the body here did par- take of the soul's excellences, and was also con- formed 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 excellences 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 addi- tional glory to adorn, and make it yet the more capable of being serviceable to it and with it in in its great acts before God in eternal glory. Oh, what great things are the souls of the sons of men! 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 enjoy- ment and unspeakable pleasure which these glories will yield to the soul, (Psalm xv. 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, 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. xxxiii. 14; Psalm 1. 3; Rev. xiv. 10; Mark, iii. 44, 46. 10. Nor doth their ability to bear (if it be proper to say they bear those dolours which there for ever they shall endure,) a little demonstrate their greatness. Everlasting burning, devouring fire, perpetual pains, gnawing worms, utter dark- ness, and the ireful words, 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 J 1 1 438 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. i. DOCTRINAL DISCOURSES. 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 crum- bleth into the grave; but the soul is yet strong, and abides sensible to be dealt withal for sin by everlasting burnings. 11. The soul by God's ordinance, (Heb. ix. 27,) 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; 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, 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 uses to sustain. 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 infir- mity;" 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 ?" 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 shew you the greatness of the soul. III. I shall now come to the third thing which was propounded to be spoken to, and that is to shew 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?" 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, (Matt. x. 28,) but that body and soul, as they lived and acted in sin together, might be de- stroyed for sin in hell together, (Luke, xii. 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. i. 8, 9. | This death, therefore, though that also be the wages of sin, would now, were it suffered to continue, be a hindrance 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 re- moving one of the objects of vengeance, the power of God's wrath would be so far undis- covered. 2. It would also hinder the manifesta- tion of the power and might of the soul, which are 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 with- out molestation or interruption. That the soul, | Zg 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- loseth himself—"For what is a man advantaged, if he gain the whole world, and lose himself?" Luke, ix. 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, what has he got? what is he advantaged by his rich adven- ture? 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 ?" It is a loss that standeth by itself, there is not another like it, or unto which it may be compared; it is only like itself, it is singular, it is 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, xiv. 25; Mark, viii. 35,) for he may lose his life, DOCTRINAL DISCOURSES. 439 and save it; yea, sometimes the only way to save that is to lose it; but when a man has lost him- self, his soul, then all is gone to all intents and purposes. There is no word says, he that loses his soul shall save it; 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. 1. He that has lost his soul has lost himself. Now he that has 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 ownself, his whole self by sin, and wrath and hell have found him; he is there- fore now no more at his own dispose, but at the dispose of justice, of wrath, and hell; he is com- mitted 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, nor 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 breath of the Lord, like a stream of brimstone, doth kindle it," Isaiah, xxx. 33. And thus it is manifest that he that has lost him- self, his soul is no more at his own dispose, but at the dispose of them that find him. 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 him- self, 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. | in the hand of him that hath lost himself to ma- nage 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 appre- hending 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 in- crease 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 these 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 rivetteth 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 flatter 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 diver- sion; all will stick and gnaw like a viper. Now the memory will go out to where sin was hereto- fore committed, it will also go out to the word that did forbid it. that did forbid it. The understanding also, and the judgment too, will now consider of the pre- tended necessity that the man had to break the commandments of God, and of the seasonable- ness 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-tor- menters, 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, &c., but all these 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 im- | provements as to these, or anything else, is not Kaj pa je m 440 DOCTRINAL DISCOURSES. wishers will by wishing arrive to no more ad- vantage but to make despair, which is the most twinging stripe of hell, to cut yet deeper into the whole soul of him that has lost himself; where- fore, 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 (Job, i. 7; ii. 2,) they are not so bound up as the damned sinners 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. 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 re- fresh himself withal; yea, and doth procure to himself some small crumbs of minutes of for- getfulness 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. xiv. 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, 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 he 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 thither, 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 pro- vided 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 ma- nage 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 him- self 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 him- self 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-tormenter in his self-tor- menting work, by holding the justice of the law against which he has offended, and the unreason- ableness 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 a fool he was, (Eccl. i. 14,) how can it but be to them that go to hell a vexation only to under- stand the report, the report that God did give them of sin, of his grace, of hell, and of ever- lasting damnation, (Isa. xxviii. 19,) and yet that they should be such fools to go thither. But to pursue this head no further, I will come now to the next thing. | 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, (Jer. xxxviii. 16; Ezek. xviii. 4 ;) man's, because it is of himself; God's, because it is his creature; God has made us this soul, and hence it is that all souls are his. 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, ix. 25. Now this last clause, or be cast away," is not spoken to shew what he that has lost his soul has done, (though a man may also be said to cast away himself,) but to shew what God will do to those that have lost themselves, what God will add to that loss. (6 1. མ་ DOCTRINAL DISCOURSES. 441 or God will not cast away a righteous man, but God will cast away the wicked, (Job, viii. 20; Matt. xiii. 48,) such a wicked one as by the text is under our consideration. 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 midst of a sling," 1 Sam. xxv. 29. So that here is God's hand as well as man's; man's by sin, and God's by jus- tice. "God shall cast them away;" wherefore in the text above mentioned he doth not say, cast away himself," as meaning the act of the man whose soul is lost; but, "or be cast away," 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 deeds! 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 cocka- trice, that they themselves have hatched, nursed, and nourished in their bosoms. And this will make their loss donble, 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 sound, 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. 66 The casting away, then, mentioned in Luke is a casting away by the hand of God, by the revenging band 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. xxx. 22. "He shall gather the good into vessels, and cast the bad away," Matt. xiii. 48; xxv. 41. Cast them out of my presence. Well, but whither must they go? The answer is, Into hell, into utter dark- ness, into the fire that is prepared for the devil and his angels. Wherefore, to be cast away of God, it sheweth unto us God's abhorrence of such souls, and how vile and loathsome such are (C in his divine eyes. in his divine eyes. And the similitude of Abi- gail's sling, mentioned before, doth yet further shew 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 be 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, ueither; 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 just 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 shews 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 workmanship 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 pros- trate 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 shew, 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 mes- sengers of the Lord," Hosea, xi. 2. "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," Rev. x. 21; Job, xxi. 14, 15; Mal. iii. 14. 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 us; and what is the Almighty that we should pray unto him? 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; where- 442 DOCTRINAL DISCOURSES. 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 re- gard my cries. | fore I will now arise, and come forth to the cursed, into everlasting fire, prepared for the judgment that I have appointed. devil and his angels," Matt. xxv. 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 fleabitings to this, though they are also in- supportable in themselves; only in general it may be described thus. But to touch upon this curse, it lieth in a deprivation of all good, and in a being swallowed up of all the most fearful mi- series 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 in- finitely short of this great anathema, this master- curse which God has reserved amongst his trea- suries, and intends to bring out in that day of battle and war, which he purposeth to make upon damned souls in that day. And this God will do, partly as a retaliation, as the former, and partly by way of revenge. 1. By way of retalia- tion: "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 a garment, so let it come into his bowels like water, and like oil into his bones; let it be unto him as a gar- ment which covereth him, and for a girdle where- with he is girded continually," Ps. cix. 17-20. "Let this," saith Christ, "be the reward of mine adversaries from the Lord," &c. 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; 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 there- fore 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, Deuteronomy, xxxiii. 41, 42. 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 be- fore he says aught, or doth aught either, to con- clude that some fearful thing is now to be done, Dan. iii. 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,) that his angels are clad in flaming fire, 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 re- taliation, 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 ab- horred him, and now his soul also loatheth them," Zech. xi. 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 came to pass, that as I cried, and they would not hear; so they cried, and I would not hear, saith the Lord," Zech. vii. 11—13. And thus I have also shewed 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 ser- vants 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 called, and ye re- fused; 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 like 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." I will do unto them as they have done unto me; and what unrighteous- ness is in all this? But, Thirdly, As the loss of the soul is a loss pecu- liar 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," Deut. xxvii. 26; Gal. It is also manifest that it shall be so at the time of execution-" Depart from me, ye iii. 10. DOCTRINAL DISCOURSES. 443 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, Rev. xx. 11, 12; 2 Pet. iii. 7; 2 Thess. i. 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 an one as goeth on still in his trespasses, Psalm lxviii. 21. But, Fourthly, As the loss of the soul is a loss pe- culiar 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 mayst 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 a-piece, 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. The first is, that it is everlasting. The second is, that therefore it will be impos- sible for the souls in hell ever to say, Now we are got half-way through our sorrows. The third is, and yet every moment they shall endure eternal punishment. 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 ruins 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, 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 mayst 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 thou wilt not be engaged in such a work, because it is impossible thou shouldst ever per- form 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 mayst perform thy service, but the wages, the judgment, the punishment is so end- less, that thou, when thou hast been in it more millions of years than can be numbered, art not, nor never yet shall be, able to say, I am half- way through it. And yet, 3. That soul shall partake of every moment 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 tran- sient or temporary punishment; but the punish- ment 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 in the nature of punishment is eternal behind it. It is eternal, because it comes from God, and lasts for ever and ever. The jus- tice 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 in its sufferings to endure that which is eternal. It can have no thought of the end of punishment, but it is pre- sently recalled by the decreed gulf that bindeth it under perpetual punishment. The great fixed gulf, it knows, will keep it in its pre- seut place, and not suffer it to go to hea- ven, (Luke, xvi. 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 the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, and the earth also, and the works that are therein, shall be burnt up,” 2 Pet. iii. 10. If, then, there will be no third place, it standeth in their minds, as well as in God's decree, that their pu- nishments will 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 444 DOCTRINAL DISCOURSES. consciences will all, and always be swallowed up with "for ever;" yea, they themselves will by the means of these things be their own tormenters 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, xxvi. 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, were created; and when this is come, punish- and when this is come, punish- ment 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 used to reckon of things in this world; but they shall be suited in their capacities, in their under- standings and apprehensions to judge and count of their condition according as will best stand with their state in eternity. 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 un- derstandings 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 con- dition 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. xxv. 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- This is their misery. Now will confusion sc 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 heaven, they know are best, Yet dare not on them think; They know the saints enjoy their rest, While they their tears do drink. IV. And now I am come to the fourth thing- that is, to shew 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 shewed you already; wherefore I now proceed to shew 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." It is sin, then, or sinning against God, that is the cause of dying, of damning in hell-fire, for that must be meant by dying; otherwise, to die, ac- cording to our ordinary acceptation of the notion, the soul is not capable of, it being indeed im- mortal, 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 [assure] us of the un- doubted truth of this, the Holy Ghost doth repeat it again, and that in this very chapter, saying, "The soul that sinneth, it shall die,” ver. 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 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 firebrand 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, (Exodus, xiii. 13 xxxiv. 20,) 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 dis- pute 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 to 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 distin- guisheth, 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 But how? I answer, they were 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 un- clean? I answer, There are two ways of receiv- ing, 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 66 DOCTRINAL DISCOURSES. 445 E } I of receiving is often mentioned in scripture, Exodus, xxvii. 3; 2 Chron. iv. 5; Matt. xiii. 20-23. Thus the pans received the ashes; thus the molten sea received three thousand baths; thus the ground receiveth the seed; and this re- ceiving 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 stink- ing and poisonous matter into it, as for the sake of it, it is poured out and spilled upon the ground. But whence should the soul thus receive sin?" (Psalm li.) I answer, from the body, while it is in the mother's belly; the body comes from polluted man, and therefore is polluted-" Who can bring a clean thing out of an unclean ?" Job, xiv. 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 leo- pard 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." (6 2. But as I said, the soul has not only received sin, but retains it, holds it, and shews no kind of resistance. It is enough that the soul is pol- luted 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 are in sin, to the estranging of itself from God, and an obtaining of an intimacy and com- pliance with the devil. Now this being the state and condition of the soul from the belly, 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 are born, speaking lies. Their poison is the poison of a serpent; they are like the deaf adder that stoppeth his ear. 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 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 be- come 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 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 fire, 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, Ezek. xvi. 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 natu- rally 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 cor- rects them, but that is not of themselves; but more oft hypocrisy is the great and first moving wheel to all their seeming compliances with ad- monitions, which indulgent parents are apt to overlook, yea, and sometimes, through unad- visedness, to commit for the principles of grace. I speak now of that which comes before con- version. 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 shew 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, counte- nance, 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 continua- 446 DOCTRINAL DISCOURSES. | tion 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 con- tinues 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 con- tinuance of anger, and that with aggravation. When I say, entertained, I do not mean as men entertain their enemies, with small and great shot, but as they entertain those whom they like, and those that are got into their affections. And therefore the wrath of God must certainly be let out upon the soul, to the everlasting damna- tion 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 entertain- ment 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. lxv. 12; lxvi. 3. "They say to the seers, See not; and to the prophets, Pro- phesy not unto us right things, speak unto us smooth things, prophesy deceits," Isa. xxx. 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 pre- sently make for the saving of sin from those things that by the world men are commanded to do unto it- 1. They will, if possible, hide it, and not suffer it to be discovered, Proverbs, xxviii. 13; Job, XX. 12, 13. "He that hideth his sins shall not prosper." And again, they hide it, and refuse to let it go. This is an evident sign that the soul has a favour for sin, and that with liking it, en- tertains it. 2. 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 pother 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. i. 6, 7. 3. 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 out into anger for this, saying, "Woe to them that call evil good, and good evil; that put darkness for light, and light for dark ness; and put bitter for sweet, and sweet for bitter," Isa. v. 20. 4. 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 bad more of the sweetness and the delights of sin. Thus," their soul delighteth in their abomina- tions," Isa. lxvi. 3. 5. 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. ii. 9. 6. Yea, 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. iii. 16; Ruth, i. 14. 7. And if at any time they can, or shall, meet with each other again, and nobody never the wiser, oh, what courting will be betwixt sin and the soul. And this is called doing of things in the dark, Ezek. viii. 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 com- panions. But, Secondly, That I may yet shew you what a great thing sin is with the soul that is to be damned, I will shew 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 shew 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. vii. 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 pre- sented 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 wicked- DOCTRINAL DISCOURSES. 447 ness of man was great in the earth," (Gen. vi. 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 mo- tions that were in the heart to sin, was evil, only evil, and that continually. The imagination of the thoughts was evil that is, such as tended not to deaden or stifle, but such as tended to ani- mate and forward the motions or thoughts of sin into action. Every imagination of the thoughts—that which is here called a thought is 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 as to have presented it in all its fea- tures so ugly, so ill-favoured, and so unreasonable a thing to the soul, that the soul should forthwith have let down the sluce, and pulled up the draw- bridge, put a stop with greatest defiance to the motion now under consideration; but the imagi- nation 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 imagina- tion and fancy of the soul, and thence conveyed to the rest of the powers of the soul to be con- demned, 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 unclean- ness, 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, it is presented to all the rest of the powers of the soul, where with joint consent it is admired and em- braced, to the firing and inflaming all the powers of the soul. xxix. 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 re- solved on. Thus Esau, after he had conceived of that profit that would accrue to him by mur- dering 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 bro- ther Esau, as touching thee, doth comfort him- self, purposing to kill thee," Gen. xxvii. 42; Jer. xlix. 30. Nor is this purpose to do an evil with- out its fruit, for he comforted himself in his evil purpose: Esau, as touching thee, doth comfort himself, purposing to kill thee.” 64 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 prac- tice, and this motion to sin into action. Esau in- vented the death of his brother when his father was to be carried to his grave, Gen. xxvii. 42; 2 Sam. xi. 13. David purposed to make Uriah father his bastard child by making of him drunk. Amnon purposed to ravish Tamer, and the means that he invented to do it was by feigning himself sick. Absalom purposed to kill Amnon, and invented to do it at a feast. Judas purposed to sell Christ, and invented to betray him in the absence of the people, Luke, xxii. 3—6. The Jews purposed to kill Paul, and invented to en- treat the judge of a blandation [endeavoured to persuade him] to send for him, that they might murder him as he went, Acts, xxiii. 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 en- And hence it is that men are said to inflame deavour to take the opportunity which by the themselves with their idols under every green tree, invention is judged most convenient, so to endea- "and to be as fed horses, neighing after their neigh-vours it goes till it has finished sin, and finished, bour's wife," (Isa. lvii. 5; Jer. v. 8;) for the ima- in finishing of that, its own fearful damnation. gination is such a forcible power, that if it putteth Then lust, when it hath conceived, bringeth forth itself to dress up and present a thing to the forth sin: and sin, when it is finished, bringeth soul, whether that thing be evil or good, the rest forth death," James, i. 15. 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 thee;" that is, for preparations to build the temple. "O Lord God," saith he, "keep this for ever in the imagina- tion of the thoughts of the heart of thy people for ever, and prepare their hearts unto thee," 1 Chron. 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 plea- sure, profit, applause, or preferment that sin, 448 DOCTRINAL DISCOURSES. when finished, promiseth to yield unto the soul? for God is such a lover of the soul, that he sel- dom lets it go on in sin, but he cries to it by his word and providences-" Oh! do not this abo- minable thing that I hate!" especially at first, until it shall have hardened itself, and so pro- voked him to give it up in sin-revenging judg- ment 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. xi. 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 souls, for they bave rewarded evil unto themselves," Isa. iii. 9. That you may the better perceive that the soul, through sin, has set itself against God, I will pro- pose, 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 in- serted 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. First, They have not hearkened unto my law, Jer. vi. 19; ix. 13; xvi. 11; xliv. Secondly, They have forsaken my law. Thirdly, They have forsaken me, and not kept my law. Fourthly, They have not walked in my law, nor in my statutes. Fifthly, Her priests have violated my law, Ezek. xxii. 26; Hos. viii. 12. Sixthly, And, saith God, I have written to him the great things of my law, but they were counted as a strange thing. Now whence should all this disobedience arise? Not from the unreasonableness of the command- ment, but from the opposition that is lodged in the soul against God, and the enmity that it en- tertains against goodness. Hence the apostle speaks of the enmity, and says, that men are enemies in their minds, their souls, as is mani- fest by wicked works, Col. i. 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 shew the heat of his anger, he saith, "Indignation and wrath, tribulation and anguish, upon every soul of man that doth evil, (and this is evil with a witness,) of the Jew first, and also of the Gentiles, that doth evil," (Rom. ii. 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 Scrip- ture. 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. What higher affront or contempt can be offered to God, and what greater disdain can be shewn against the gospel? Acts, xiii. 45; xviii. 6; 2 Tim. ii. 25; 1 Thess. ii. 13-15. Yet all this the poor soul, to its own wrong, offereth against the way of its own sal- vation, as it is said in the word of truth, "He that sinneth against me wrongs his own soul: all that hate me love death," Prov. viii. 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 pro- claimed war against, (Eph. ii. 17;) he came and preached peace to them that were far off, and to them that were nigh. 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 him- self 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, Isaiah, ix. 6; Luke, ii. 9-12; 1 Cor. xv. 3; Gal. iii. 13; Rom. x. 4; Dan. ix. 24. 2. He is set forth before us as bearing of our sins for us, and suffering God's wrath for us. 3. He is set forth before us as fulfilling the law for us, and as bringing of everlasting right- eousness to us for our covering. 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, xxii. 24. 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. iii. 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 be- trayed 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 1 8 DOCTRINAL DISCOURSES. 449 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 mightst have rest; he wept and mourned, that thou mightst laugh and rejoice; he was betrayed, that thou mightst go free; was apprehended, that thou mightst escape; he was condemned, that thou mightst be justified; and was killed, that thou mightst live; he wore a crown of thorns, that thou mightst wear a crown of glory; and was nailed to the cross, with his arms wide open, to shew 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 his 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. v. But what saith the sinful soul to this? I do not ask 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. vi. 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 acts and by his acts 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. First 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. There- fore the prophet, speaking in the person of sin- ners, says, "He (Christ) hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him," (Isaiah, liii. 2, 3;) and then adds, to shew what he meaneth by his thus speaking, saying, "He is despised and rejected of men.' All this is spoken with reference to his person, and it was emi- nently 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, Secondly, 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 gos- pel; 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. xvii. 16. And hence again it is that that bitter complaint is made, complaint is made, "But my people would not hearken to my voice, and Israel would none of me," Psalm lxxxi. 11. Now these things being found, as practised by the souls of sinners, must needs after a wonder- ful 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. And indeed, the soul that doth thus by prac- tice, though with his mouth (as who doth not?) he shall shew much love, he doth interpretatively say these things, Jer. ii.- 1. That he loveth sin better than grace, and darkness better than light, even as our Lord Jesus Christ hath shewed- Jesus Christ hath shewed-" And this is the con- demnation, that light is come into the world, and men love darkness more than light, (as is mani- fest,) because their deeds are evil.” 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 con- clusions, insinuates that the burden of the curse thereof is intolerable, saying, "Can thy heart endure, or can thy hands be strong in the day that I shall deal with thee; I the Lord have spoken it, I will do it," Ezek. xxii. 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 judgment. And thus I have shewed you the causes of the loss of the soul; and assuredly these things are no fables. Man OBJECT.-But some may object, and say, But you denounce all against the soul, as if the body were in no fault at all, or as if there were no punishment assigned for the body. ANSW. 1. The soul must be the part punished, because the soul is that which sins. "Every sin that a man doth is without the body," forni- cation or adultery excepted. Is without the body-that is, as to the wilily inventing, con- triving, 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 pas- sive; yea, altogether as to the lusting and pur- posing to do the wickedness, excepting the sin F F 450 DOCTRINAL DISCOURSES. i 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 man, proceed fornication, adultery, murder, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness all these evil things come from within, and defile the man," 1 Cor. vi. 18. That is the outward man. But a difference must always be put betwixt de- filing 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; 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, Mark, vii. 21–23. 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, Luke, xii. 4; Matt. x. 28. Dead! Dead! How? Is his body dead? No, verily; his body liveth, but his soul is dead. Dead! But with what death? Dead to God, and to all things gospelly good, by reason of that benumbing, stupefying, and sense- lessness, that by God's just judgment for and by sin hath swallowed up the soul, Eph. ii. 1-3. 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 un- utterable 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. vi. ;) but I mean, the body partakes then but of tempo- ral death, which, as to sense and feeling, is some- times 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 stripped naked, and being stripped, may be car- ried to prison, to the place where damned souls are, there to suffer in the beginning of suffering that punishment that will be endless. 2. Therefore the soul must be the part most sorely punished, because justice must be distri- buted with equity. God is a God of knowledge and judgment; by him actions are weighed; actions in order to judgment, 1 Sam. ii. 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 judg- ment? Gen. xix. 25. He will not lay upon man more than right, that he should enter into judg- ment with God, Job, xxxiv. 23. The soul, since deepest in sin, shall also be deepest in punish- ment. "Shall one man sin," said Moses, "and wilt thou be wroth with all the congregation?" Numb. xvi. 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 to the Gentile," (Rom. ii. 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, xx. 47. And will it not be unmeet for us to think, since God is so exact 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 ? 3. The punishment of the soul in hell must needs, to be sure, as to degree, differ from the When I say, punishment of the body there. 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 indig- nation and wrath are most properly felt and ap- prehended 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 imme- diate sinking under, that guilt and indignation that is proportionable 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 mighty 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, sup- DOCTRINAL DISCOURSES. 451 pose it be but created fire, be infinitely short (as to tormenting operations) of the unspeakable wrath of God, when in the heat thereof he ap- plieth it to, and doth punish, the soul for sin in hell therewith. and soul. The soul receiveth wrath into itself, and the body holdeth that soul that has thus received, and is tormented with, this 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, within him shall mourn," (Job, xiv. 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 refer- ence to the body, "Let the curse come into his bowels like water, and like oil into his bones," Ps. cix. 17—19. Let it be to him as a garment which covereth him, and as a girdle, &c. The body, then, will be tormented as well as the soul, by being a vessel to hold that soul in 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 tor- ment as ever, nay, I think more; for if the quick- ness 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 5. The soul will be most tormented, because and retain sense, yea, all its senses, by reason of strongest; the biggest burden must lie upon the its being a vessel to hold the soul, the torment of strongest part, especially since also it is made the soul could not, as torment, be ministered to capable of it by its sin. The soul must bear its the body, no more than the fire tormented the own punishment, and a great part of the body's king of Babylon's furnace, (Dan. iii.,) or than too, forasmuch as so far as apprehension goes, the the king of Moab's lime-kiln was afflicted be- soul will be quicker at that work than the body. cause the king of Elom's bones were burnt to The body will have its punishment to lie mostly lime therein, Amos, ii. 1. But now the body has in feeling, but the soul in feeling and apprehend-received again its senses, now therefore it must, ing both. True, the body by the help of the soul will see too, but the soul will see yet abun- dantly 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. 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. 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 punish- ment as to degree, because, or for the causes that I have shewed. 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. 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 most subtle at discerning, and it is the soul that will be so; then conscience, memory, un- derstanding, 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 in 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 under- standing and conscience, the cause of this wrath, and considers of the durableness of it; so then the soul is the seat and 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. OBJECT. But you may 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? Apple ANSW.-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- S 1. The body will be the vessel to hold a tor- mented soul in; this will be something; therefore man, damned man, is called a vessel of wrath, (Rom. ix. 22,) a vessel, and that in both body - Remember also, that besides what the body re- ceiveth 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 that 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 FF 2 452 1 DOCTRINAL DISCOURSES. I , 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 inca- pable of suffering torment; yea, I will add, and by that means give the soul some ease; for with- out 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. And now it shall happen to men, as it hath done in less and inferior judgments, 1 Cor. xv. 26. They shall seek death, and desire to die, and death shall not be found by them," Jer. ix. 21. 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, (6 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; how much more, then, when men shall see themselves in the most dread- ful place, (Luke, xvi. 28;) it is a fearful place, doubtless, to all to behold themselves in that shall come thither. 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 con- cerning men at the downfal of Babylon, that they shall be amazed one at another, "for their faces shall be as flames," Isa. xiii. 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 burn- ing 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. In a 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 in- fluence 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, so the eye and ear, by hearing and be- holding, both ofttimes afflict the body, Lam. iii. 51. “When I heard, my belly trembled, rottenness entered into my bones," Hab. iii. 16. 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. 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 thus much for the cause of the loss of the soul. I now come to the second doctrine that I ga- thered from the words-namely, that how un- concerned and careless soever some now be about the loss or salvation of their souls, the day is There are four things in the words that do prove this doctrine- Now, I say, as the body after its resurrection (Dan. xii. 2; John, v. 29,) to damnation, to ever- lasting shame and contempt, 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, feel-coming (but it will then be too late) when men ing, and seeing are capable to let in thither, but, will be willing, had they never so much, to give I say, they will have matter and things to exer- it all in exchange for their souls. cise themselves upon for the helping forward of the torment of the body. Under temporal judg- ments of old, the body as well as the soul had no ease, day nor 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 !" 1. "For the fear of thine heart, wherewith thou shalt fear;" 2. "and for the sight of thine eyes, which thou shalt see, Deut. xxviii. 67; v. 34. Nay, he tells them a little before that they should be mad for the sight of their eyes which they should see. >> 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 Now were a the man is yet alive and sensible. 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 ! See! why, what shall they see? Why, them- selves in hell, with others like them; and this will be a torment to their body. There is bodily tor- ment, 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, L H ! DOCTRINAL DISCOURSES. 453 2. There is in the text an intimation of a sense of torment-" Or what shall a man give in ex- change 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 pu- nishment, 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 con- tained 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 damuation. 6+ The damned soul under consideration is cer- tainly 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, tbat 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, (Luke, xvi. 19, 24;) 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. 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. i. 22-32; Zech. vii. 11—13. Who shall do so? The answer is, They that sometimes scorned either to seek, or call, or cry; they that stopped their ears, that their ears, that pulled away their shoulders, and that refused to seek, or call, or cry to God for mercy. 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 sal- vation, or by his justice and severity to damna- tion." The reason for this is this: God is resolved to have the mastery, he is resolved to have the vic- tory. "Who will set the briers and thorns against me in battle, I will go through them and burn them together," Isa. xxvii. 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 briers 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 word shall stand, mine or theirs," Jer. xliv. 25-28. Wherefore the apostle, when he saw that some of the Corin- thians begun to be unruly, and to do those things that did begin to hazard them, saith, "Do ye provoke the Lord to jealousy? are ye stronger than he?" (1 Cor. x. 20-22 ;) 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-“ [ will tread them in mine anger, and trample them in my fury," Isa. lxiii. 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 con- sciences 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. 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;' or if there be, yet What is the Almighty, that we should serve him?" Ps. xiv. 1; Job, xxi. 15; Mal. iii. 14. , Li *9 This is little thought of by those that now harden their hearts in wickedness, and that turn their spirit 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, (2 Pet. iii. 1-4,) at which day they also now do mock and deride, that the scripture might be fulfilled upon them. 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 46 As I live," saith God, "every knee shall bow to me; every tongue shall confess to God," Isa, xlv. 23; Rom. xiv. 10–12. 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 454 DOCTRINAL DISCOURSES. 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 be- cause of thee," Mciah, vii. 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 entreated; yet with him as just, and as devouring fire; 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, Heb. xii. last verse. 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 appear- ance of Jesus Christ, the whole world begins to mourn and lament-" Every eye shall see him, and they also that pierced him and all kindreds of the earth shall wail because of him," Rev. i. 7. And therefore you also find them to stand at the door and knock, saying, "Lord, Lord, open unto us," Luke, xiii. 25, 26; Matt. xxv. 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 con- descension, 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, broken 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 bow, and bend, and break before him. And hence also it is that they will weep, and mourn, and gnash their teeth, and cry, and repent that ever they have been so fool- ish, so wicked, so traitorous to their souls, and 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. xxv. You read, they come weeping and mourning, and with tears; they knock and cry for mercy; but what did tears avail? Why, nothing; for the door was shut. He answered and said, "I know you not whence you are," Luke, xiii. 26-28. But "We they repeat and renew their suit, saying, have eat and drank in thy presence, and thou hast taught in our streets. "What now? Why, he returns upon them his first answer the se- cond time, saying, "I tell you, I know you not whence you are; depart from me, all ye workers of iniquity;" then he concludes, "There shall be weeping and gnashing of teeth; when you shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and your- selves thrust out." They come weeping, and go weeping away. They come to him weeping, for Cl 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 rea- soning and expostulating with him-" Lord, when we saw thee an hungered, or thirsty, 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." 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? 39 1. What would not a man-I mean, a man in the condition that is by the text supposed some men are and will be in-give in exchange to have another man's virtues instead of his own vices? "Let me die the death of the righteous ;' let my soul be in the state of the soul of the righteous-that is, with reference to his virtues, when I die, "and let my last end be like his," Num. xxiii. 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 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 twenty-fifth 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 hungered, 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 heretofore the ways of the righteous were an abomination to them. But, alas! they are be- fore a just God, a just judge, a judge that will give every one according to his ways; there- Woe to the soul of the wicked now," Isa. fore, iii. 11. It shall go ill with him, for the reward of his hands shall be given him. Thus, therefore, he is locked up as to this; he cannot now change his vices 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 logo da sam DOCTRINAL DISCOURSES. 455 that himself was not 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 ?" 2. 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, (6 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, xvi. 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, i. 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. xxv. 34. Between heaven and hell "there is a great gulf fixed," (Luke, xii. 32;) that is, a strong passage, there is a great gulf fixed. 66 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 soul a habitation among the righteous, would they not? Yes, they would give all the world for 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? 3. 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 condi- tion? 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. ii. 8, 9; 2 Thess. i. 7-10;) 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; 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; 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 un- godly do seek good things too late," therefore, notwithstanding their seeking, they must still Make Me Tak Tun Tuan abide in their place, their sins, and their tor- ment-" 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, Isaiah, 1. 11. Ezek. xxxii. 25, 27, "This shall they have of mine hand, they shall lie down in sorrow;" they shall lie down in it, they shall make their bed there, there they shall lie. And this is the bitter pill that they must swallow down at last; for after all their tears, their sorrows, their mournings, their repentings, their wishings and wouldings, and all their in- ventings 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 scaf- fold 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 con- sideration; 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, the judge shall cause him to lie down, and to be beaten before his face," Deut. xxv. 2. And this lying down was to be his lot after he had pleaded for himself what he 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. i.; Rev. xiv. 10. For there will be his presence, not only at the trial as judge, but to see execu- tion 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. When the malefactor has said and wished all that he 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, 1 Sam. ii. 9. 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. xxv. 46. To go, to go to punishment is also an act of submission. Now submission to punishment doth, or should, flow from full con- 456 DOCTRINAL DISCOURSES. viction 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," Romans, iii. 4, 19; Luke, xiii. 25-28; Matthew, xxv. 44. 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 sub- mit, and also lie down in sorrow; yea, they shall go away to their punishment as those who know they deserve it; yea, they shall go away with silence. Now, 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 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 termi- nate in this issue, if God should not justify him- self 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, Ezek. xiv. 23. 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. xliv. 4. Is not this a great waster? doth not this man deserve to be ranked among the ex- travagant ones? What think you of him who when he tempted the wench to uncleanness said to her, "If thou wilt venture thy body, I will 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 damnation. 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 extrava- gant one? "Be astonished, O ye heavens! at this, and be ye horribly afraid!" Jer. ii. 9-12. Yea, let all the angels stand amazed at the unaccount- able prodigality of such an one. OBJECT. 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. ANSW. 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, xii. 46. Ang OBJECT. 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. ANSW.-Whatsoever God doth, it abideth for ever, (Eccles. iii. 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. OBJECT. 3. O but, as he is just, so he is merci- ful; and mercy is pitiful, and very compassionate to the afflicted. I come now to make some use and application of the whole. And, 1. 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. xviii. 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 shew 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 pro- fuse, and will spend at that prodigal rate, that they will bring a thousand pounds a year to five hundred, and five hundred to fifty, and some also will bring that fifty to less than ninepence; 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; but what is this to the casting away the soul? what is this to the loss of the soul, and that for less than the trundling of a bowl? 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 man, than the I say, ANSW.-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. vi. 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. vi. 2; Matt. xxv. 10; Luke, xiii. 25. The time of shewing 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 DOCTRINAL DISCOURSES. 457 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 like a whirlwind; when distress and anguish cometh upon you," Prov. i. 26, 27. Mark you how many pinching expressions the Lord Jesus Christ doth threaten the refusing sinner with who 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 cemeth upon them." OBJECT. 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. Poor besotted sinner, is this thy last shift? wilt thou comfort thyself with this? are thy sins so dear, so sweet, so desirable, 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. xxviii. 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 merey yield thee more benefit in the next world than to lie and burn out in hell will do? ANSW.-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 sor- row; 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, xvi. 27, 28. 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, xii. 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 souls for profit seem to have much. "And they all with one consent began to make excuse;"-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 ground; I have bought five yoke of oxen; and I have married a (rich) wife, and therefore I cannot come. | 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 objec- tion 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 con- flict 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. OBJECT. 5. But if this must be my case, I shall have more fellows; I shall not go to hell, nor yet burn there, alone. 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, If it had But where shall I bestow my goods? 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 fre- quent sermons, and he replies, he must mind his workmen, Isa. xliv. 20. He cannot deliver his soul, nor say, Is there not a lie in my right hand? 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," shew 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 shall thy soul 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. xvii. 16. 2. "It is a sport to a fool to do mischief, and to set light by the commission of sin,” Proverbs, x. 23. 3. "Fools despise wisdom; fools hate know- ledge," Prov. xiv. 9. But to hasten; I come now to the second use. USE 2. Is it so? Is the soul such an excellent 4. "A fool after restraint returns to his folly," thing, and the loss thereof so unspeakably great? | Prov. i. 7, 22. 458 DOCTRINAL DISCOURSES. 5. "The way of a fool is right in his own eyes," Prov. xii. 15. 6. "The fool goes merrily to the correction of the stocks," Prov. vii. 22, 23. 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 uncon- cernedly, 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, (Luke, xii. 21;) and so is every one also that layeth up treasure for himself on earth, and is not rich towards God. OBJECT. 1. But would you not have us mind our worldly concerns? ANSW.-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. vi. 33; 3 John, 2. But as it is rare to see this command obeyed, for the king- dom 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 out- wards 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 spi- ritual health, as is the tree without fruit that is pulled up by the roots. OBJECT. 2. But would you have us sit still and do nothing? ANSW.—And must you needs be upon the ex- tremes; must you mind this world to the damn- ing 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? 2 Cor. iv. 18. 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, 1 Cor. vii. 29-31. And is there not all the reason in the world for this? are not the things that are eternal best? Deut. viii. 3; Matt. iv. 4; Heb. x. 39. Will temporal things make thy soul to live? or art thou none of those that should look after the salvation of their soul? 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.' (C "" OBJECT. 4. But may one not be equally en- gaged for both? ; ANSW. A divided heart is a naughty one ; you cannot serve God and mammon, Hos. x. 2 Matt. vi. 24; Luke, xvi. 13; xxi. 34; 1 John, ii. 15; Prov. xi. 4. "If any man love the world, the love of the Father is not in him ;" 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? 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 things that are better? 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 days, whole weeks, whole months, and years together, scarce consider whether they have souls to save? - USE. 3. 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 chil- dren, 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 care- ful unto whom we commit the teaching and guidance of our souls. There are several sorts of soul-shepherds in the world- 1. There are idol shepherds. Zech. xi. 7. 2. There are foolish shepherds, Zech. xi. 15. 3. There are shepherds that feed themselves, and not their flock, Ezek. xxxiv. 2. 4. There are hard-hearted and pitiless shep- herds, Zech. xi. 3. 5. There are shepherds that instead of heal- ing, smite, push, and wound the diseased, Ezek, xxxiv. 4, 21. 6. There are shepherds that cause their flocks to go astray, Jer. 1. 6. 7. And there are shepherds that feed their flocks; these are the shepherds to whom thou shouldst commit thy soul for teaching and for guidance. QUEST.-You may ask, How should I know those shepherds? 66 vi. 33. OBJECT. 3. But the most of men do that which ANSW. First, surrender up thy soul unto you forbid, and why may not we? God by Christ, and choose Christ to be the chief ANSW.-God says, Thou shalt not follow a shepherd of thy soul, and he will direct thee to multitude to do evil," Exod. xxiii. 2; Matt. his shepherds, and he will of his mercy set such It is not what men do, but what God shepherds over thee "as shall feed thee with commands; it is not what doth present itself unto knowledge and understanding," 1 Peter, ii. 25; us, but what is best, that we should choose, Luke, iv. 19; John, x. 4, 5; Cant. i. 7, 8; Jer. iii. 15; "he xxiii. 4. Now, x. 41, 42; Prov. xvi. 32; xix. 16. Before thou hast surrendered up thy that refuseth instruction, despiseth his own soul; soul to Christ, that he may be thy chief shepherd, and he that keepeth the commandment, keepeth | thou canst not find out, nor choose to put thy his own soul." Make not therefore these foolish soul under the teaching and guidance of his DOCTRINAL DISCOURSES. 459 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 sheep's 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 is 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, (Ezek. xiii. 18-23,) will scarce feed thine with the bread of life; wherefore, take heed of such an one; and many such there are in the world. "By their fruits you shall know them;" 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 sad, saith God; and that have strengthened the hands of the wicked, that he should not return from his wicked way, by promising of him life.” Abra- And as thou shouldst, for thy soul's sake, choose for thyself good soul-shepherds, so also, for the same reason, you should choose for your- self a good wife, a good husband, a good master, a good servant; for in all these things "the soul is concerned," Gen. xxiv. 3; Psalm ci. 7. ham would not suffer Isaac to take a wife of the daughters of Canaan, nor would David suffer a wicked servant to come into his house, or to tarry in his sight. Bad company is also very destructive to the soul, and so is evil communication; wherefore be diligent to shun all these things, that thou mayst persevere in that way, the end of which will be the saving of thy soul, Proverbs, xiii. 20; 1 Corinthians, xv. 33. And since under this head I am fallen upon cautions, let me add these to those which I have presented to thee already— 1. Take heed, take heed of learning to do evil of any that are good. It is 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; follow that which is good," 1 Thess. v. 15. Thy soul is at stake. 66 ever 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, (Romans, xvi. 17, 18) learn to be good by the word of God, and by the holy lives of them that be good, (Prov. iii. 31; xxiv. 1;) envy not the wicked, nor desire to be with him; choose none of his ways: thy soul lies at stake. 3. Take heed of playing the hypocrite in reli- gion. 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 shall take away his soul"? Job, xxvii. 8. 4. Take heed of delays to turn to God, and of choosing his ways for the choosing his ways for the delight of thy heart, "for the Lord's eye is upon them that fear him, to deliver their souls," Ps. xxxiii. 18, 19. 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"? Eccles. vi. 3. But, USE 4. 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 hast thou 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, Eccles. iv. 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, ga- ther not my soul with sinners," said David, (Ps. xxvi. 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 great- ness 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 whether he knows it or no, as I have already shewed you. Now a man will be concerned about what he thinks is his all. We read of the poor servant that "sets his heart upon his wages," (Deut. xxiv. 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. 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 pre- sent state of thy soul? I speak now to the uncon- verted. 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 to their souls saith God, for they have rewarded evil 460 DOCTRINAL DISCOURSES. to themselves,” (Isa. iii. 9 ;) this is the sentence of God. Well, but what judgment hast thou passed upon it while thou livest in thy debauch- eries? 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 my heart, to add drunkenness to thirst," Deut. xxix. 19-21. 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 have 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 set apart to pursue wickedness in. 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, save my soul, preserve my soul, heal my soul, and I pour out my soul unto thee"? (Ps. xvii. 13; xxv. 20; xli. 4; lxii. 5; lxiii. 1-8;) yea, canst thou say, My soul, my soul waiteth upon God, my soul thirsteth for him, my soul followeth hard after him? 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 about; save my darling, my soul, from the power of the dog," Ps. xxii. 16, 20. Thus, I say, he cried, and yet these dogs were but wicked men. But, oh! how much is a sin, a lust, worse than a man to do us hurt; yea, worse than is a dog, a lion, to hurt a lamb ! [C 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, (Phil. i. 27, 28; Heb. vi. 9; Job, xxi. 29, 30; Isa. iii. 9 ;) there are signs of the salvation of the soul, evident tokens of salvation; and there are signs of the damnation of the soul, evident signs of damnation. Now which of these hast thou? I cannot stand here to shew thee which are which; but thy soul and its sal- vation lieth before thee, and thou hast the book of signs about these matters by thee; thou hast also men of God to go to, and their assemblies to fre- quent. 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 na- tural ? 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 ser- vants you are to whom you obey, whether of sin unto death, or of obedience unto righteousness," Rom. vi. 16. Wicked men talk of heaven, and say they hope and desire to go to heaven, even while they con- tinue 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. 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 sin- ners, that go to heaven; but they are washed, "Such were some of you, but ye are washed, (1 Cor. ix. 10, 11,) but you are justified, but you are sanctified in the name of the Lord Jesus Christ, and by the Spirit of our God." When the maidens were gathered together for the great king Aha- suerus, before they were brought to him into his royal presence, they were to be had to the house of the women, there to be purified with things. for purification, and that for twelve months to- gether-to wit, six months with oil of myrrh, and six months with sweet odours, and other things, (Esther, ii. 3, 9, 12, 13,) and so came every maiden to the king. God also hath ap- pointed that those that come into his royal pre- sence should first go to the house of the women, the church, 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. i. 12. None can go from a state of nature to glory but by a state of grace, (1 Cor. v. (1 Cor. v. 5; Rom. ix. 23 ;) the Lord gives grace and glory; hence he that goeth to heaven is said. to be wrought for it, fitted, prepared for it. • | USE 5. Again, fifthly, Is it so? is the soul such an excellent thing, and is the loss thereof so unspeakably great? Then this doctrine com- mends 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 bye, and the salvation of their souls the one thing needful. But but few com- paratively will be concerned with this use; for where is he that doth this? Solomon speaks of one man of a thousand, (Eccles. vii. 28.) How- ever, 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. 1 DOCTRINAL DISCOURSES. 461 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 they have chosen that are truly wise for their soul, (and all other wise men are fools in God's account, and in the judgment of his word,) and it be so, glory and bliss must needs be their por- tion, though others shall miss thereof "The wise shall inherit glory, but shame shall be the promotion of fools," Prov. iii. 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." Rev. iii. 11," Hold fast that thou hast, that no man take thy crown. Oh! I admire this wisdom; this is by the direc- tion 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. Surely thou hast seen something of the world to come, and of the glory of it, through faith, (1 Cor. ii. 6;) 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 wis- dom? What a thing is this, that thy soul and its wel- fare 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 excellences 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, of strange faces, in strange habits, with strange gestures and beha- viours, 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. How came they to thy house, to thy heart, and to find entertainment in thy soul? The Lord keep them in every imagi- nation 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 en- couragement in this thy forlorn, unoccupied, and singular way? for so I dare say it is with the most; but certainly it is something above thyself, and that is more mighty to uphold thee than are the power, rage, and malice of all the world to cast thee down, or else thou couldst not bear up, now the stream and the force thereof are against thee. OBJECT. 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 enter- prise, that is one thing. I am now pursuing things of the highest, the greatest, the most en- riching 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 suc- cessfulness 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 ! of heaven! Away, away! by the height thereof thou mayst 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. ANSW. The greatness of thy undertakings does but shew the nobleness of thy soul, in that it cannot, will not, be content with such low and dry things 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, (Luke, xii. 32; Matt. xxv. 14; Col. i. 4;) 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. As for thy making a trial of the suc- cessfulness of thy endeavours upon things more inferior 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 - 462 DOCTRINAL DISCOURSES. world, a few only excepted,) because he has prepared some better thing for them, (1 Cor. i. 27; Heb. x. 39; xi. 36-40; Col. vi. 9; 1 Pet. i. 8, 9 ;) wherefore faint not, but let thy hand be strong, for thy work shall be rewarded; 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. OBJECT. 2. But all my discouragements do not lie in this. I see so much of the sinful vile- ness of my nature, and feel how ready it is to thrust itself forth at all occasions to the defil- ing of my whole man, and more. Now this added to the former, adds to my discouragement greatly. ANSW. This should be cause of humiliation and of self-abasement, but not of discourage- ment ; for the best of saints have their weak- nesses, 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 exer- cising of hope, or as matter of thy discourage- ment. Psalm lxxvii. 2, poor David says, his 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 a doubt, saying, "Who shall deliver me?" (Rom. vii. 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 corruptions by divine permission still left in us, not to drive us to unbelief, but to faith-that is, to look to the perfect righteous- ness of Christ for life. And for further help, consider, that therefore Christ liveth in heaven, making intercession, (Rom. v. 6—9,) that thou mightest be saved by his life, not by thine, and by his intercessions, not by thy perfections, Col. i. 20; 1 Peter, i. 13; v. 5; 2 Cor. vii. 11; Mark, xiii. 37; 2 Peter, i. 10. 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, &c. OBJECT. 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. ANSW. 1. Weak graces are graces, weak graces may grow stronger; but if the iron be blunt, put to the more strength, Eccles. x. 10. 2. Christ seems to be most tender of the weak, "He shall gather his lambs with his arm, shall carry them in his bosom, and shall gently lead them that are with young," Isa. xl. 11. And again, "I will seek that which was lost, and bring again that which was driven away, and I will bind up that Ma vita vt de v which was broken, and will strengthen that which was sick," Ezek. xxxiv. 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 Pet. iii. 18; Phil. iii. 10, 11; 1 Thess. iii. 11-13. 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 un- speakably great? Then this sheweth 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 con- dition 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 in- dignation of God; terrors will be upon him, anguish and sorrow will swallow him up, be- cause of present misery; slighted and set at nought by God and his angels, he will also be in this his 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 set forth the miseries of those that shall be damned souls. "Who knows the power of God's anger?" (Psalm xc. 11;) none at all; and unless the power of that can be known, it must abide as unspeak- able as the love of Christ, which passeth know- ledge. We hear it thunder, we see it lighten; yea, eclipses, comets, and blazing stars are all sub- ject 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! But alas, what are these? merc fleabitings, nay, not so bad, when compared with the torments of hell. Guilt and despair, what are they, who understands them unto per- The ireful looks of an infinite Majesty, fection? 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 anger, and arises from the utmost in- dignation? 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 DOCTRINAL DISCOURSES. 463 down to hell shall hear groans that are unutter- able. Hear, did I say? they shall feel them, they shall feel them burst from their wounded spirits as thunderclaps do from the clouds. Once I dreamed that I saw two (whom I knew) in hell, and methought I saw a continual drop- ping from heaven, as of great drops of fire light- ing 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, xvi. 1. Hell is said to be beneath, as heaven is said to be above; because as above signifieth the utmost joy, triumph, and felicity, (Proverbs, XV. 24;) so beneath is a term most fit to de- scribe 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. ; 7. It is said that there are dwelling-houses or places in the kingdom of heaven, and also that there are the cells or the chambers of death in hell, John, xiv. 1-3; Zech. iii. 7; Isa. lvii. 1, 2; Prov. vii. 27; Deut. xxxii. 22; Ps. lxviii. 13. There are mansions or dwelling-places in heaven, to shew 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, and the chambers of death in hell, to shew there are places and states in hell too, for sinners to be imprisoned in according to their faults, (Luke, xx. 47;) hence it is said of some, These shall receive greater damnation; and of others, That it shall be more tolerable for Sodom and Gomorrah in the judgment than for them, &c. The lowest hell, Luke, x. 12, 14. How many hells there are above that, or more tolerable tor- menting 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" shews the utmost and most exqui- site distress; so the chambers of death, the se- cond 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. vii. 27. These are the chambers that the cham- bers in the temple, or that the dwelling-places in the house in heaven, are opposed to; and this op- position shews, that as there will be degrees of glory in heaven, so there will of torments in hell; 3. Men are said to go up to heaven, but they and there is all reason for it, since the punish- are said to go down to hell, (Ezek. xxxii. 17—19,)ment must be inflicted by God, the infinitely just. -up, because of exaltation, and because they must Why should a poor, silly, ignorant man, though abound in beauty and glory that go to heaven; damned, be punished with the same degree of down, because of those sad dejections, that great torment that he that has lived a thousand times deformity and vile contempt that sin hath brought worse shall be punished with? It cannot be; them to that go to hell. 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," (Psalm cix. 17, 18,) then as the quantity of the oil is, so will the fire burn, and so will the flaming flame as- cend, and the smoke of their torment, for ever and ever. Suppose a piece of timber a little bedaubed with oil, and another that hath been soaking in it many a year, which of these two, think you, would burn fiercest? and 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 con- taining 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 2. Hell is said to be darkness, and heaven is said to be light, (Matt. xxii. 12,)—light, to shew the pleasurableness and the desirableness of hea- ven; and darkness, to shew 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! 4. Heaven is called a hill or mount, hell is called a pit, or hole, (Heb. xii.; Rev. ix. 2; xiv.,) -heaven, a mount, the mount Zion, to shew how God has and will exalt them that loved him in the world; hell, a pit or hole, to shew 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, and of hell, the bottomless pit, (Job, xxii. 12; Rev. ix. 2; xx. 3,)—the height of heaven, to shew that the exaltation of them that do ascend up thither is both perfect and unsearchable; and hell, the bottomless pit, to shew that the downfal of them that descend in thither will never be at an end-down, down, down they go, and nothing but down, down still. My 6. Heaven! It is called the paradise of God; but hell, the burning lake, (Rev. ii. 7; xxii. 15,) -a paradise, to shew 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 shew that as their distress was unutterable, and to the highest amazement, full of confusion and horror, when that tem- pestuous 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. 1 464 DOCTRINAL DISCOURSES. I sinners, and theirs will be the greater damna- tion, 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. 64 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. 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. xv. 55; Eccles. ii. 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 se- cond death," Rev. ii. 11. And again, "Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power," chap. xx. 6. It is this death, then, that hath the cham- bers 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 in the general of it 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 be- cause 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 circum- stance 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 it; 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, mi- nisters, 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. vi. 10. Also, the sting of hell to some will be, that the damnation of others stands 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, be- cause 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 saith the Lord God." 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. 77 I will yet add to 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 ter- rible hornet. "How art thou fallen from hea- ven, O Lucifer !" there is the sting, Isa. xiv. 12; Matt. xi. 23. Thou that art exalted up to hea- ven shalt be thrust down to hell, though thou hast made thy nest among the stars, from thence will I fetch thee down; there is a sting, Obad. 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 dark- some 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. xv. 56; Rom. iv. 15; vii. 8. Here then is the strength of the sting of hell; it is the law in the perfect penalty of it; for without the law, sin is dead. Yea, again he saith, where no law is, there is no transgression; the law then followeth, in the executive part of it, the soul into hell, and DOCTRINAL DISCOURSES. 465 7 រ : there strengtheneth sin, that sting in 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. This therefore will put great strength and force into sin to sting the soul, and to strike it with the lashes of a scorpion. And 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. x. 30, 31. GA } ! THE WORK OF JESUS CHRIST AS AN ADVOCATE. THE WORK OF JESUS CHRIST AS AN ADVOCATE, CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. THE EPISTLE TO THE READER. COURTEOUS Reader, Of all the excellent offices which God the Father has conferred on 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 dis- covered 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 soul-miscarriages the generality of professors now stand guilty of, as also how dili- gent their great enemy is to accuse them at the bar of God for them, and I think they will con- clude, 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 ventured 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 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 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. Where- fore, it is more particularly for those that at pre- sent, or that hereafter may be in this dreadful plight, that this my book is now made public; because it is, as I have shewed, for such that Jesus Christ is advocate with the Father. - Of the many and singular advantages, there- fore, that such have by this their Advocate in his advocateship for them, this book gives some ac- count; 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 shewed 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 come off well at last, yea, though their cause (as it is theirs) is such, in justification of which themselves do not dare to shew their heads. Nor have I left the dejected souls without di- rections how to entertain this Advocate to plead their cause; yea, I have also shewn that he will be with them named by him. Their comfort also is, that he never left a cause, nor a soul, for whom he undertook to be an advocate with God. Rut, 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 what thou readest, give the Father and his Son the glory; and also pray for me. If thou fiudest 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. 470 DOCTRINAL DISCOURSES. THE WORK OF JESUS CHRIST AS AN ADVOCATE. "And if any man sin, we have an advocate with the Father, Jesus Christ the righteous," 1 John, ii. 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 re- ceived 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 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 shew 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." Having thus told them of his ground for what he said, he proceeds to tell them also the matter con- tained 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 the 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." IIaving 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 deli- vered 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, enticings, or allurements thereof, saying, “I write unto you, that you sin not." Let not forgiveness have so bad an effect upon you as to cause you to be re- miss in Christian duties, or to tempt you to give way to evil. Shall we sin because we are for- given? 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 I write unto you, that you sin not. What things? Why, tidings of pardon and sal- vation, 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 he addeth this to prevent desponding in those weak and sensible Christians that are so quick of feeling and of 66 "1 discerning the corruptions of their natures; for these cry out continually that there is nothing that they do but it is attended with sinful weak- nesses. Wherefore in the words we are pre- sented with two great truths- 1. 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 the earth, that doeth good, and sinneth not," Eccles. vii. 20; 1 Kings, viii. 46. 2. The other thing with which we are pre- sented 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, 1. What the apostle should here mean by sin. 2. 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." 1. 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 shewed 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 in- capable of forgiveness-" For he that is born of God keepeth himself, and that wicked one toucheth him not," chap. v. 17, 18. chap. v. 17, 18. Hence the apostle says, apostle says," There is a sin unto death,” (Matt. xii. 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. First, 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 ex- ample of the wicked one have none. DOCTRINAL DISCOURSES. 471 "When a man or a woman," saith Moses, shall commit a sin which men commit, they shall confess their sins, and an atonement shall be made for them," Num. v. 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, vi. 7. Now these are the sins under consideration by the apostle, and to deliver us from which "we have an advocate with the Father.' "" 66 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 re- mission. 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. 3. As the text supposeth 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 the brethren, that accuseth them before God day and night," (Rev. xii. 10—12 ;) for Satan doth not only tempt the godly man to sin, but, having prevailed with him, and made him guilty, 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 heinous- ness 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. 66 39 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 1. Suppose that God as judge is now upon this Judge and against this accuser; for if they this throne of his judgment; for an advocate is could or durst do this, what need they have an to plead at a bar before a court of judicature. advocate? for an advocate is of use to them Thus it is among men; and forasmuch as our whose cause themselves neither can nor dare Lord Jesus is said to be "an advocate with the an advocate with the appear to plead. appear to plead. Thus Job prayed for an advo- Father," it is clear that there is a throne of judg-cate to plead his cause with God, (Job, xvi. 20, 21;) ment also. This the prophet Micaiah affirms, and David cries out, "Enter not into judgment saying, “I saw the Lord sitting upon a throne, with thy servant, O God, for in thy sight shall and all the host of heaven standing by him on no man living be justified," Psalm exliii. 1–3. the right hand and on the left," (1 Kings, xxii. 1 Kings, xxii. Wherefore it is evident that saints neither can 19, 20,) sitting upon a throne for judgment; for nor dare venture to plead their cause. Alas! from the Lord, as then sitting upon the throne, the Judge is the Almighty and Eternal God; the proceeded the sentence against King Ahab, that law broken is the holy and perfect rule of God, he should go and fall at Ramoth-gilead; and he in itself a consuming fire. The sin is so odious, did go, and did fall there, as the award or fruit and a thing so abominable, that it is enough to of that judgment. That is the first. 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 siu 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 that there is an aptness in Christians when they have sinned, to forget that they "have an advo- cate with the Father;" wherefore this is written 2. But what is it for Jesus to be an advocate for these? If any man sin, we have an advo- 66 cate. 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 pre- suppose. For making use here of the similitude or office of an advocate, thereby to shew the pre- servation of a sinning Christian, he must, 2. The text also supposing 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. It the saints were not capable of committing sin, what need would they have of an advocate? (1 Chron. xxi. 3-6; 1 Sam. xii. 13, 14;) 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 a 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. 472 DOCTRINAL DISCOURSES. to put them in remembrance-"If any man 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 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 one pleads for his neighbour," Job, xvi. 21. Such an one Job had, but he had almost at this time forgotten it; as he seems to intimate also where he wisheth for a daysman that might lay his hand upon them both, Job, ix. 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. 66 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 mercy-seat; ay, but here is one 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 bre- thren, by the enemy of the godly. What shall he do now? Why, let him believe in Christ. Be- lieve, that is true; but how now must he conceive in his mind of Christ for the encouraging 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 strength- ened, 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 so 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 term 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's wisdom and worth, able to bring you off, to the comfort 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 thy guilty conscience doth nothing but clog, burden, and terrify thee with the justice of God, the greatness of thy sins, and that 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. iii. 55-59. 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," Isaiah, li. 20-22. I am not here dis- coursing 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 } · DOCTRINAL DISCOURSES. 473 will surely both combine in Christ to do the falien 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 art 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. vii. 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 cer- tainly 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 ex- perience calls 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 shews this concerning us, so it shews concern- ing 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 re- cover us from under, and out of all, the 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 neces- sarily 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- 1. I shall shew you more particularly of this advocate's office, or what and wherein Christ's office as advocate doth lie. 2. After that, I shall also shew you how Jesus Christ doth manage this office of an advocate. 3. I shall also then shew you who they are that have Jesus Christ for their advocate. 4. I shall also shew you what excellent privileges they have who have Jesus Christ for their advocate. 5. And to silence cavillers, I shall also shew the necessity of this office of Jesus Christ. 6. I shall come to an- swer some objections; and, lastly, To the use and application. First, To begin with the first of these namely, to shew you more particularly of Christ's office as an advocate, and wherein it lieth; the which I shall do these three ways- 1. Touch again upon the nature of this office; and then, 2. Treat of the order and place that it hath among the offices; and 3. Treat of the oc- casion of the execution of this office. 1. 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 impeached 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 in danger of the law. This is the nature of this office, as I said, on earth; and this is the office that Christ executes 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 be- fore the bar of God, Joel, iii. 2; Isaiah, lxvi. 16; Ezek. xxxix. 22; Jer. ii. For though in some places of scripture Christ is said to plead for his with men, and that by ter- rible arguments, as by fire, and sword, and famine, and pestilence, yet this is not 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, even 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 impeached by their adversary. 2. 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 [dispute] 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 iulet to more doubts and 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, be- sides 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 174 DOCTRINAL DISCOURSES. are they that Satan takes hold on; these are they that Satan draws 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, Satan stood at his right hand to resist him; then the angel of the cove- nant, the Lord Jesus, pleaded for his help, Zech. iii. 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 exer- ciseth his priestly and advocate's office. As a priest, he sits; as an advocate, he stands, Isa. iii. 13. The Lord stands up when he pleads; his sit- ting is more constant and of course, (Sit thou, &c.;) 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 ac- cused 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, vii. 55)—to wit, to plead; for so I take it, because standing is his posture as an ad- vocate, (Heb. x.,) not as a priest; for as a priest he must sit down; but he standeth as an advo- cate, as has been shewed afore. Wherefore, - 66 3. The occasion of his exercising of this office of advocate is, as has 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 infir- mities 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 in- firmities; and therefore you shall find that, not- withstanding those common faults, the children of God are counted good and upright in conver- sation, 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," 1 Kings, xv. 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 his 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, (Psalm li. ;) 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 damna- tion to pass upon his soul. 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 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." 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 advo- cate 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 movest me against him (this said God to Satan) to destroy him without a cause," Job, ii. 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 ad- vocate 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, 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 that by the text the apostle suppose th another cause, a cause bad, exceeding bad, if sin can make it so. And this was one cause why I undertook this work. M 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 I I DOCTRINAL DISCOURSES. 475 he regulates his actions 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, xxxi. ;) but then they are bold in their own cause, and fear not to make mention of it, and in Christ to plead their innocency be- fore the God of heaven, as well as before men, Psalm lxxi. 3-5; 2 Cor. i. 23; Gal. i. 20; Phil. i. 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 him- self can save a Christian from it. It is not only sinful, but sin itself" If any man sin, we have "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 him off from the crimes and curse whereof he was 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, xviii. 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 (Job, ii. 9) by pleading what is true, or by surmising evilly of them, to the end they may be accused by him. Great is his malice towards them, great is his diligence in seeking their destruction; where- fore 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 advo- cate with the Father, Jesus Christ the righteous." And thus have I shewed you the nature, the order, and occasion of this office of our blessed Lord Jesus. Secondly, I come now to shew you how Jesus Christ doth manage this his office of an advocate And that I may do this to your edifica- tion, I shall choose this method for the opening of it- for us. C 1. Shew you how he manages this office with his Father. 2. I shall shew you how he manages it before him against our adversary. 1. How he manages this his office of advocate with his Father. First, 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 nor love of God, nor with the faithfulness of the apostle. But saints have but one advocate, if they will use him to 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, especially this, which bringeth to Jesus Christ so much glory, and yieldeth to the godly so much help and relief. Secondly, 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. xxxii. 36; Heb. xiii. 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, and let thine eyes behold the things that are equal," Psalm xvii. 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 advo- cate is with the Father, Jesus Christ the righteous." Thirdly, 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 476 DOCTRINAL DISCOURSES. taketh the whole charge upon himself, acknow- ledging the crimes to be his own. "O God," says he, "thou knowest my "thou knowest my foolish- ness and my sins; my guiltiness is not hid from thee," Psalm xcix. 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 law fully he may, and lovingly doth, "for we are members of his body," (so it is his hand, it is his foot, it is his ear that hath sinned,) it followeth that we live if he lives; and who can desire more? This, then, must be thoroughly considered, if ever we will have comfort in a day of trouble and distress for sin. sy 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, (Isaiah, liii. ;) as a priest, he beareth them, (Exod. xxviii. 38;) and as an advocate, he acknow- ledges them to be his own, Psalm xcvi. 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. Ŏ 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 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," Psalm lxix. 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. iii. 25,) and are but an entrance into condemnation, Dan. xii. 2; John, 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 ver. 9 with John, ii. 17, and with Rom. xv. 3; and ver. 21 with Matt. xxvii. 48, and xv. 25. V. 29. 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. vi. 12,) we are sued for them at the law, (Luke, xii. 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, xii. 42; 2 Cor. iii. 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 a mends-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." To bring this down to weak capacities. Sup- pose a man should be indebted twenty thousand pounds, but has not twenty thousand farthings to pay it with; and suppose also that this man And who can now object against the deliver- ance of the child of God? God cannot; for he, for Christ's sake, according as he pleaded, hath forgiven us all trespasses, Col. ii. 13; Eph. iv. 32. The devil cannot; his mouth is stopped, as is plain in the case of Joshua, Zech. iii. The law cannot; for that approveth of what Christ has done. This, then, is the way of Christ's plead. ing. 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 pleads 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 sanc- tion 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. iii. 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 shewed you how Christ doth ad- But is not this a wonderful thing, that Christ vocate it with God and his Father for us; and I should first take our sins, and account them his have been the more particular in this, because own, and then plead the value and worth of his the glory of Christ and the comfort of the de- whole self for our deliverance? For by thesejected are greatly concerned and wrapt up in it. words, "for my sake," he pleads his ownself, his Look, then, to Jesus if thou hast sinned; to whole self, and all that he is and has; and thus Jesus, as an advocate pleading with the Father he put us in good estate again, though our cause for thee. Look to nothing else; for he can tell was very bad. 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 deliver- ance, which will be thy comfort and salvation. to } DOCTRINAL DISCOURSES. 477 2. But to pass this, and come to the second thing, which is, to shew 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. 1st, I say, as he pleads against the adversary so he enlarges himself with arguments over and besides these which he pleads with God his Father. Nor is it meet or needful that our advocate, when he pleads against Satan, should so submit himself to matter of law as when he pleadeth with his Father. The saint by sinning owes 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. iii. 13,) and from the power of Satan by his resurrection," Heb. ii. 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 exe- cution of his advocate's office. When he pleads with God he pleads so, and when he pleads against Satan he pleads so; and how he pleads with God when he deals with law and justice I have shewed you. And now I will shew you how he pleads before him against the accuser of the brethren. Who is mine adversary? let him come near me! Behold, the Lord God will help me," Isaiah, l. 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 Fa- ther saith Amen to all this, as I have shewed 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 shew that the enemy shall surely have it, both from our advocate, and from him before whom Satan has so grievously accused us, Zech. iii. For what can be expected to follow from such an issue in law as this is but sound and severe snubs 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 heathens beheld? And all this is true with reference to the case in hand, wherefore, "The Lord rebuke thee," is that which, in con- clusion, Satan must have for the reward of his works of malice against the children, and for his contemning 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 a way made for him to proceed upon a foundation that cannot be shaken; wherefore he proceeds in his plea, and further urges against this accuser of the bre- thren, 2ndly, God's interest in his people, and prayeth that God would remember that: "The Lord re- buke 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 shall not be trodden down, yea, "They shall be holden up, for God is able to make them stand," Rom. xiv. 4. 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 pro- pounded, Psalm lxix. 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, Matthew, iii. 17; and again, "The Lord is well pleased for (his) Christ's righteousness' sake," Isaiah, xlii. 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 by us has 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 he, is well pleased with us for this compensation-sake, yet he will not leave off his clamour. Come, then, says the 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 trans-belong not to God. Oh, how many doth he ac- gressions of my people; "But he is near that cuse, and soon get out from God, against them, a justifieth me, that approveth and accepteth of licence to destroy them! as he served Ahab, and my doings, therefore shall I not be confounded. many more. But this, I say, is a very great It was Haman's mishap to be engaged against the queen, and the kindred of the queen; it was 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 478 DOCTRINAL DISCOURSES. | block in his way when he meddles with the chil- dren; God has an interest in them-" Hath God "Hath God cast away his people? God forbid !" Rom. xi. 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 which he foreknew." Wherefore, when Satan accuses them before God, Christ (as he pleadeth his own worth and merit) pleadeth also against him that interest that God has in them. And this (to some) may seem but an indif- ferent 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 shouldst be so ?" I answer, Though there lieth no engagement upon God for any worthiness there is in man, yet there lieth a great deal upon God for the worthiness that is in himself. God has en- gaged 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. viii. 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 declares that charges against the elect (though they 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 pur- pose of God that must stand," Ephes. iii. 11; Rom. ix. 11. (2.) Election is absolute, not conditional, and therefore cannot be overthrown by the sin of the man that is wrapt 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 justi- fieth," Rom. viii. 33; ix. 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, Ephes. i. 4-11. (4.) Election includeth in it a permanent resolution of God to glorify his mercy on the vessels of mercy, thus foreor- dained unto glory, Rom. ix. 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. | viii, 28-30. (2.) 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 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. ix. 24; Heb. vii. 22; ix. 15, 17-24; xiii. 20; John, x. 28, 29. (6.) 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 wrapt up in the promise for them,) are to receive the earnest and first-fruits thereof into their souls, 2 Tim. i. 9; Acts, xiv. 22; Ephes. i. 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 of the Godhead have engaged themselves, by mutual agreement and operation, to make good when Satan has done his all. 1 know there are some that object against this doctrine as false; but such, perhaps, are ignorant of some things else as well as this. However, they object against the wisdom of God, whose truth it is, and against Christ our advocate, whose ar- gument, 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." 66 3rdly, 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 Fa- ther," saith he, "keep through thine own name those whom thou hast given me," John, xvii. 11. Keep them while in the world from the evil, the soul-damning evil of it. These words are di- rected to the Father, but they are levelled against the accusations of the enemy, and were spoken here to shew 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, x. 28. Our English proverb is, Interest will not lie; interest will make a man do that which otherwise he would not. How many thou- sands 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 judg- } DOCTRINAL DISCOURSES. 479 ment, nay, a worse, because there is none to plead their cause? And why doth not he con- cern himself with them? but because he is not interested in them-"I pray not for the world, but for those thou hast given me, for they are thine, and all mine are thine, and I am glorified in them," John, xvii. 9, 10. Suppose so many cattle in such a pound, and one goes by whose they are not, does 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 unto 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 thence by ransom; but if wrongfully, he will replevy 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, x. 3, 4,) but pounded by some other, by the law, or by the devil. If pounded by the law, he delivers 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; foras- much, 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 accu- sations. Besides, all men know that a man's proper goods are not therefore forfeited, because they commit many and them too great transgres- sions-" 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— vi. 20. (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 take place with the Judge of all the earth-" Shall not the Judge of all the earth do right?" Gen. xxviii. 25. (2.) They cost him dear; and that which is dear-bought is not easily parted with, 1 Cor. "They were bought with his blood," Ephes. i. 7; 1 Pet. i. 18, 19. "They were given him for his blood, and therefore are dear chil- dren," (Ephes. v. 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," 2 Cor. viii. 9. When a man shall give his all for this or that, then that which he has so purchased is become his all. Now Christ has given his all for us; he made himself poor for us, (Ephes. i. 23;) wherefore we are become his all, his fulness; and so the church is called. 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 plea- sant places, I have a goodly heritage," Ps. xvi. Now, put all these things together, and there is a strong plea in them. Interest, such an inte- rest, 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," 2 Sam. iii. 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. 1 Now, I say, the same is true in Christ; his people cost him dear, and he hath made them near to him; wherefore, to plead interest in them is to hold fast by an argument that is strong. (1.) They are his spouse, and he hath made them so; they are his love, his dove, his darling, and he counts 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 plead- ing [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, 1 Sam. xxv. 44, or before Samson's wife's father, the Philistine, Judges, xiv. 20, perhaps such treacherous judges would give in 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 Fa- ther, from whose face, to be sure, just judgment shall proceed. But, 37 (2.) As they are called his spouse, so they are called his flesh, and members of his body, 1 Cor. xii. 27. Now, said Paul to the church, "Ye are the body of Christ, and members in particular,' Ephes. v. 30. This relation also makes a man plead hard. Were a man to plead for a limb or 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. How strenuously 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 shrug, and cringe, and weep, and intreat, and make demurs, and halts, and delays, to one thousand years, if possible, before he would lose his hand, or any other member. But, I say, how would he plead and advocate it for his members, if judge, law, reason, and equity, were all on his side, and if, by the adver- sary, there could be nothing urged but that 480 DOCTRINAL DISCOURSES. 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 dear 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 infirmities much disabled from doing as they ought. Thus, "If any man sin, we have an advocate with the Father, Jesus Christ the righteous." But, 4thly, 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 he has 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 on some, but not for their deserts; 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 be- stowed 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 those whom thou hast given me be with me where I am, that they may be- hold my glory," John, xvii. 24. Which "thou hast given me." 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 ad- vocate; more like 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 where- with he chargeth us is 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 salva- tion of God's elect, and so keep us out of heaven? No, no; Christ will have it otherwise, he is the great donator, and his eye is good. True, Satan was turned out of heaven because 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, 5thly, 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 dis- pose 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 ad- vocate 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 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 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? for it is not done in love to truth, justice, and righteousness, nor intended for the honour of the king, or the good of the prosecuted, but to gra- tify malice and rage, and merely to kill and de- stroy. There is therefore a deal of force and strength in an advocate's pleading of such a cir- cumstance against an accuser, especially when the crimes now charged are those only 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 advan- tage 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, so- licits 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 judg- ment. 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, Satan has desired to have thee, that he might sift thee as wheat, but I have prayed for thee, that He thy faith fail not," Luke, xxii. 31, 32. 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 preserva- tion. 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 pur- pose. Suppose, therefore, that a father that has · DOCTRINAL DISCOURSES. 481 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 un- wearied 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 ac- cusation 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 de- stroy my beloved and inheritance. The charge wherewith thou chargest my people is thine own, Job, viii. 44. 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, 1 Chron. xxi. 1. And now, what can this ac- cuser say? Can he excuse himself? Can he con- tradict our advocate? He cannot; he knows that he is a Satan, an enemy, and as an adver- sary has he sown his tares among the wheat, that it might be rooted up; but he shall not have his end; his malice has prevented him, and so has the care and grace of our advo- cate. The tares, therefore, he shall have re- turned unto him again; but the wheat, for all this, shall be gathered into God's barn, Matt. xiii. 25-28. the plea of our advocate against Satan for his servant Joshua, when he said, “The Lord rebuke thee, O Satan," Zech. iii. 2. Now, to be a brand plucked out of the fire is to be a saint, impatient, weakened, defiled, and made imperfect by sin; for so also the apostle means when he saith, "And others save with fear, pulling them out 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. i. 27. Wherefore a man is said to burn when his lusts are strong upon him; and to burn in lust to others, when his wicked heart runs wickedly after them, 1 Cor. vii. 9. Also, when Abraham said, "I am but dust and ashes," (Gen. xviii. 27,) he means, he was but what sin had left; yea, he had something of the smut and besmearings of sin yet upon him; wherefore it was a custom with Israel, in days of old, when they set days apart to confession of sin and humiliation for the same, to sprinkle themselves with, or to wallow in dust and ashes, (Esther, iv. 1, 3; Jeremiah, vi. 26; Job, xxx. 9; xlii. 6,) as a token that they did confess they were but what sin had left, and that they were defiled, weakened, and polluted by it. This, then, is the next plea of our goodly ad- vocate 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 Me- phibosheth pleaded for his excuse his lameness, (2 Sam. xvii. 24-26,) so Christ pleads the in- firm and indigent condition of his people against Satan for their advantage. Wherefore Christ, by such pleas as these for his people, doth yet further shew 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-suffer- ing, and merciful to us; for pity and compassion are the fruits of the yearning of God's bowels to- wards 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 plead- ing, doth turn things to our advantage, consider, (1) That God is careful that through our weak- ness our spirits do not fail before him when he chides, Isaiah, lvii. 16-18. (2)" He stays his rough wind in the day of his east wind, (Isaiah, xxvii. 7-9,) and debates about the measure of affliction when for sin we should be chastened, lest we should sink thereunder. (3)" He will not strictly mark what is done amiss, because if he should, we cannot stand," Psalm cxxx. 3. H H 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 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, 6thly, 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 482 DOCTRINAL DISCOURSES. (4)" When he threateneth to strike, his bowels are troubled, and his repentings are kindled to- gether," Hos. xi. 8, 9. (5) He will spin out his patience to the utmost length, because he knows we are such bunglers at doing, Jeremiah, ix. 24. (6) He will count our little a very great deal, for that he knows we are so unable to do anything at all, Job, i. 21. (7) 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. xxvi. 41. those of their children that have been most in- firm and helpless; and our advocate "shall ga- ther his lambs with his arm, and carry them in. his bosom ;" yea, and I know that there is such an art in shewing and making mention of weak- nesses as shall make the tears stand in a parent's eyes, and as shall make him search, too, 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 our infirmities, while he pleads before God, against the devil, for us, that he can make the bowels of the Al- mighty yearn towards us, and to wrap us up in their compassions. ** 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 weak- ness of sin abides upon us to this day. But none of this favour could come to us, nor could we, by any means, cause those infirmities to work for us thus advantageously, but that Christ our advo- cate stands our friend, and pleads for us. 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, be- cause by reason of sin we are disabled from keeping of the law, Deut. ix. 5; Isaiah, lxiv. 6. (2) We have given unto us the spirit of grace to help, because we can do nothing that is good without it, Eph. ii. 5; Rom. viii. 26; Ezekiel, xvi. 8. (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. iii. 7, 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. xl. 4, 11; Psa. lxvii. 17; Luke, xvi. 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 at- tend us, and that plot to do us hurt, Eph. i. 22; Col. i. 18; Heb. vii. 12. (6) God has put the fallen angels into chains, (2 Peter, ii. 4; Rev. xx. 1, 2,) that they might not follow us too fast, and has enlarged us, (Psalm xxxiv. 7,) and di- rected our feet in the way of his steps, that we may haste us to the strong tower and city of re- fuge for succour and safety, and has given good angels a charge to look to us, Hebrews, i. 14. (7) God has promised that we at our counting days shall be spared, as a man spareth his own son that serves him, Mal. iii. 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 fore- sight 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 the saints been as a brand plucked out of the burning." 66 I have seen men (and yet they are worse than God) take most care of, and also best provide for, You read much of the pity, compassion, and of the yearning of the bowels of the mighty God to- wards 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 chil- dren; but when a brother had turned a skilful advocate, the anger has been appeased, and the means hath 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 cominitted, is made manifest afterward; 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, into the en- joyment of smiles and embraces, who for sin, but a while before, were under frowns and chas- tisements. And thus much for the making out how Christ doth manage his office of an advocate for us with the Father-"If any man sin, we have an advo- cate with the Father, Jesus Christ the righteous.' " Thirdly, And I shall come now to the third head-to wit, to shew you more particularly who they are that have Jesus Christ for their advo- cate. In my handling of this head I shall shew, 1. That this office of an advocate differeth from that of a priest, and how. 2. I shall shew you how far Christ extendeth this his office of advocateship I mean, in matters concerning the people of God. And then, 3, I shall come more directly to shew who they are that have Christ for their advocate. 1. 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 same I cannot believe. We may (1.) Because they differ in name. 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 • · DOCTRINAL DISCOURSES. 483 may appease; an advocate is to plead, to plead ac- cording 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 priest hood 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 chil- dren. (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 shewed. | (6.) So that Christ as priest goes before, and Christ as 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 an 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, | 2. I come next to shew 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 offers 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 preserves the soul from hell. (4.) By this office he brings in no justify- ing righteousness for us, he only thereby pre- vails 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 justifica- tion doubtful by new falls into sin. And this is plain in the history of our Joshua (Zech. iii.), so often mentioned before. (5.) As priest, he hath obtained eternal redemption for us, and as advocate, he, by law, maintains our right thereto against the devil and his angels. 3. I come now to shew 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. 1st, More generally. They are all the truly gracious, those that are the children by adoption; and this the text affirmeth-"I write unto you, little children, that you sin not; and if any man sin, we have an advocate with the Father, Jesus Christ the righteous." They are, then, the chil- dren by adoption that are the persons concerned in the advocateship of Jesus Christ. The priest- hood 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 that in this very text, if you consider what immediately follows-"We have an advocate," says he," and he is also 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 priest he is not so. He is the pro- pitiation 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 of- fered 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 when they are by calling put among the chil- dren, because as advocate he is entirely the children's-" My little children, we have an advocate." CC ?> OBJECT.—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. ANSW.-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 advo- cate." 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," ver. 12—14. These are the persons in- tended 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 CC any man," that the apostle intended not to en- large himself beyond the persons that are in HH 2 484 DOCTRINAL DISCOURSES. grace, but to supply what was wanting by that term "little children;" for since the strongest for since the strongest saint may have need 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 they 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 fre- quently to act faith on Christ as advocate. Be- sides, they are most ready, through temptation, to question whether they have so good a right to Christ and all his offices as have better and more well-grown saints; therefore they, in this the apostle's salutation, are first set down-" My little children, I write unto you, that ye sin not. any man sin, we have an advocate," &c. So then the children of God are they who have the Lord Jesus an advocate for them with the Father. If (1.) Since, then, the children have Christ for their advocate, art thou a child? "Art thou be- gotten of God by his word ?" James, i. 18. "Hast thou in thee the spirit of adoption ?" Gal. iv. 6. Canst thou in faith say, Father, Father, to God?" Then is Christ thy advocate, " now to appear in the presence of God before thee,” (Heb. ix. 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 subtilty is great, whose malice is inconceivable, and whose rage is intolerable; to plead there before a just God, a righteous God, before whose face thou wouldst die if thou wast to shew thyself at his bar to plead thy 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, though we have not known it. True, at present there can come from hence to them that are thus con- cerned 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 com- fort 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 loth, afraid, nor ashamed, to plead for their defence against the proudest foe. page 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. (C Again; as he is an advocate for the children, so he is also, as before was hinted, for the strong and experienced and experienced; for no strength in this world secureth from the rage of hell, nor can any ex- perience, 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 the fall; for the more hurt, the greater damage. Wherefore it is of as 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 sec, Satan's design is against them most. I am sure the greatest sins have been committed by the biggest saints; "for this wayfaring man came to David's house, and when he stood up against Israel, he provoked David to number the people," 2 Samuel, xii. 4, 7; 1 Chronicles, xxi. 1. Wherefore they have as much need of an advo- cate as the youngest and feeblest 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. In- deed, he saith of the young men that they are strong, and that they have overcome the wicked one; but he does 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 suf- ficiently declared him, for the strongest and most sanctified, as well as for the least, weakest, and most feeble saint, an advocate-" My little chil- dren, I write unto you, that ye sin not; and if any man sin, we have an advocate with the Father, Jesus Christ the righteous." 2ndly. OBJECT.-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 parti- culars, else they can get no comfort. ANSW.-Well, inquiring soul, so I will; and therefore hearken to what I say. 1st, Wouldst thou know whether Christ is I ask, hast thou enter- thine advocate or no? tained 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 "Plead my thy lawyer to plead thy cause? cause, O God," said David, (Psa. xxxv. 1 ;) and again, "Lord, plead thou my cause," Psa. xliii. 1. DOCTRINAL DISCOURSES. 485 tained him for thy lawyer, or, with good Heze- kiah, cried out, “O Lord, I am oppressed, under- take for me," Isaiah, xxxviii. 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 enter- taining 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 of discourse, and because the question doth naturally lead me to it. Wherefore, I ask again, hast thou been with him? hast thou entertained him, or desired him to plead thy cause? This, therefore, is the first thing that I would indeed accused before God, and have none to propound to thee: Hast thou, with David, enter-plead thy cause,) thou hast not, or 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, xxx. 13;) or if thou hast, they, not being the advocates 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, QUEST.-Thou wilt say unto me, How should I know that I have done so? ANS.-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 Hath the Holy Ghost, hath the world, or hath thy con- science? 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 want- ing ?" 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, notwith- standing the help of all, if the Lord Jesus steps not in. Then 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 com- menced against thee? QUEST.-You will say, How should I know that? ANSW.-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 cun- ning, the malice, and diligence of thy adversary, with the greatness of the loss thou art to sustain, shouldst thou with Ahab, in the book of Kings, (1 Kings, xxii. 17—23,) or with the hypocrites in Isaiah, (chap. vi. 1—10,) have the verdict of the Lord God gone out from the throne against thee? I ask thee these questions, because if thou art in the knowledge of these things to see, or if thou art not deeply concerned about the greatness of the damage that will certainly over- take thee, and that for ever, (shouldst thou be V. A data de d P 2ndly, 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 goes 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 He must go to him and tell him what is the matter, how the thing stands, where the shoe pinches, and so. cause. 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 thy own mouth; he will have thee to reveal thy matters unto him, Matt. xx. 32. “O Lord of hosts," said Jeremiah, "that judgest right- eously, and triest the reins and the heart, let me see thy vengeance upon them, for unto thee have I revealed my cause," Jer. xi. 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," chap. xx. 12. Seest thou here how saints of old were wont to do? how they 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 knees are pouring out their souls before him; or, like the woman in the gospel, telling him all the truth. O Lord! saith the soul, I am come to thee upon an earnest business; I am arrested by Satan; the bailiff was my own conscience, and I am like to be accused before the judgment-seat of God. My salvation lies at stake; I am ques- tioned for my interest in heaven; I am afraid of the Judge; my heart condemns me; 1 John, iii. 20. My enemy is subtle, and wants 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 ad- versary advantage, aud there he will surely have a hank against me. Lord, I am distressed, under- take for me. And there are some things that thou must be acquainted with about thine advo- cate before thou wilt venture to go thus far with him. As, (1.) Thou must know him to be a friend, and not an enemy, to whom thou openest thy heart; and until thou comest to know that Christ is a 486 DOCTRINAL DISCOURSES. friend to thee, or to souls in thy condition, thou wilt never reveal thy cause unto him, not thy whole cause. And it is from this that so many that have soul-causes hourly depending before the throne of God, and are in danger every day of eternal damnation, forbear to entertain Jesus Christ for their advocate, and so wickedly con- ceal their matters from him; but "he that hideth his sins shall not prosper," Prov. xxviii. 13. This, therefore, must first be believed by thee, before thou wilt reveal thy cause unto him. (2.) A man, when his estate is called in ques- tion, (I mean his right and title thereto,) will be very cautious, especially if he also questions his title to it himself, to 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 mayst know thou hast Christ for thy 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 can; for (think | they) by that means I shall prepare him for the worst that my enemy can do. And thus souls deal with Jesus Christ; see Psalm li. and xxxviii., with several others that might be named, and see if God's people have not done so. "I said (saith David), that I would confess my transgres- sions against myself, and thou forgavest the iniquity of my sin." But, 3rdly, Hast thou Jesus Christ for thy advo- cate? or wouldst thou know if thou hast? Then I ask again, Hast thou committed thy cause to him? When a man retains his lawyer to stand for him and plead his cause, he doth not only reveal, but commit his cause to him. "I would seek unto him (says Eliphaz to Job), and unto him would I commit my cause," Job, v. 8. Now there is difference betwixt revealing my cause and com- mitting 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 he that retains a lawyer to plead his cause, doth not only reveal but commit his cause unto 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, mort- gages, bonds, or what else he hath to shew a title to his estate. And thus doth Christians deal with Christ: they deliver up all to him, to wit, all their 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, Psalm cxxxix. 23. "And if there be iniquity in me, lead me in the way everlasting." This is committing of thy cause to Christ, and this is the hardest task of all, for the man that doth thus, trusteth Christ with all; and it implieth, that he will live and die, stand and fall, lose and win, according as Christ manages the business. Thus did Paul (2 Tim. i. 12), and thus Peter admo- nishes us to do. Now he that doth this must be convinced, (1.) Of the ability of Jesus Christ to defend him; for a man will not commit so great a con- cern 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," Psalm lxxxix. 19. "I that speak in righteousness, mighty to save," Isaiah, Ixiii. 1. And again, "I will send them a Saviour, and a great one," chap. xix. 20. a 2.) As they must be convinced of his ability to help them, so they must of his courage: man that has parts sufficient may yet fail of his friend for want of courage; wherefore the cou- rage and greatness of Christ's Spirit as to the undertaking of the cause of his people is also amply set out in scripture. "He shall not fail nor be discouraged, until he hath set judgment in the earth, until he hath brought judgment to victory," Isa. xlii. 4; Mat. xii. 20. (3.) They must also be convinced of his wil- lingness 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 be declareth his willingness also, and how ready he is to stand up to plead the cause of the poor and them that are in want. "The Lord will plead their cause, and spoil the soul of those that spoiled them," Prov. xxii. 23. (4.) They must also be convinced of this-that Christ is tender, and will not be offended at the dulness 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 very shy of me because of this? Honest heart, he hath a supply for thy defects 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 shew 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 foot of the Thus child, and thus finds where the pin is. will thy lawyer do; he will search and find out thy difficulties, and where Satan seeketh an ad- vantage of thee, accordingly will provide his remedy. The pro- (5.) O, but will he not be weary? phet complains of some, phet complains of some, "that they weary God," (Isa. vii. 13;) and mine is a very cross and in- tricate cause; I have wearied many a good man while I have been telling my tale to him, and I am afraid that I shall also weary Jesus Christ. ANSW.-Soul, he suffered and did bear with the manners of Israel forty years in the wilder- DOCTRINAL DISCOURSES. 487 ness, (Acts, xiii. 18,) and hast thou tried him half so long. The good souls that have gone before thee have found him a tried stone, a sure one to be depended on as to this, Isa. xxviii. 16; and the prophet saith positively, that "he fainteth not, neither is wearied, and that there is no search- ing of his understanding," chap. xl. 28. all these things prevail with thee to believe that if thou hast committed thy 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, Let and shame the devil. | Thus 4thly. 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, till things shall come to a legal issue? must clients do. There is a great many turn- ings and windings about suits and trials at law; the enemy also, with his supersedeas, cavils, and motions, often defers a speedy issue, wherefore the man whose the concern is 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," Mic. vii. 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, (2 Sam. xii. 10-14,) and as the Corin- thians had, that is the question. True, thou shalt be completely saved at last, but yet whether it is not best to leave thee a memento of God's dis- pleasure at 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 to 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 him, for my expectation is from him,' Psalm lxii. 5. For now we are judged of the 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 on him without fainting, it is meet that thou shouldst know the methods of him that manages thy cause for thee in heaven; and suffer not distrust 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 righteous- She also that is thine enemy shall see it, and shame shall cover her that said unto thee, Where is thy God ?" ness. OBJECT.-But what is it to wait upon him ac- cording to his council ? ANSW. 1. 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 thy heart: Wait, I say, on the Lord," Psalm xxvii. 14. 2. 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," Psalm xxxvii. 34. | 3. 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 doing this, a man may mar his cause in the hand of him that is to plead it; wherefore keep far from an evil matter, have no corres- pondence with thy 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 every where direct us. 4. To wait, is to incline, to hearken to those further directions thou mayst receive from the mouth of thine advocate, as to any fresh matters that may forward and expedite a good issue of thy affair in the court of heaven. The want of this was the reason that the deliverance of Israel did linger so long: “O (says he) that my people had hearkened to me, and Israel had walked in my ways! I should soon have subdued their enemies and turned mine hand against their ad- versaries. The haters of the Lord should soon have submitted themselves, but their time should have endured for ever," Psalm lxxxi. 13. 5. 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, why should I wait upon the Lord any longer," 2 Kings, vi. 33. 6. But take heed that thou turn not thy wait- ing 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, that he may know how his cause went, whether he or his adversary had the better. Thus thou must wait upon thy advocate his ordinances are his post-house, his ministers 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 other hear from their lawyer, or advocate, how things are like to go. Wherefore, I say, wait at the posts. of wisdom's house, go to ordinances with expec- tation to hear from thy advocate there; for he will send in due time; though it tarry, wait for it, because it will surely come, and will not tarry," Hab. ii. 1-3. And now, soul, I have answered thy request, and let me hear what thou sayest unto me. : 66 Soul. Truly, says the soul, methinks that by what you have said I may have this blessed Jesus to be my advocate, for I think verily I have retained him to be my advocate. I have also revealed my cause unto him, yea, committed 488 DOCTRINAL DISCOURSES. | 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 was given unto me) be by my advocate taken out of the hand of the devil, and by my 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, ran 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 posthouse, 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, Asa, Hezekiah, and such good men, were so served for their sins, (2 Chron. x. 7, 12,) why should I look for other dealing at the hand of God? But as to this But as to this I will endea- vour to "bear the indignation of the Lord, be- cause I have sinned against him," Isaiah, xxxix. 3, 8; and shall count it an infinite mercy, if this judgment comes to me from him, that I may not be condemned with the world, 1 Cor. xi. 32. I know it is dreadful walking in darkness; but if that also should be the Lord's lot upon me, I pray God I may have faith encugh to stay upon him till death, and then will the clouds blow over, and I shall see him in the light of the living. | My enemy the devil, as you see, is of an in- veigling temper; and though he has accused me before the judgment-seat of God, yet when he comes to me at any time, he glavers [plays about] and flatters as if he never did mean me harm; but I think it is that he may get further advantage against me. But I carry it now at a greater distance than formerly; and oh 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! you, must best of my doings; what then, think God needs see in them? Nor can I do any thing 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. iii. 24, 25; Job, vii. 20. Reply. Well, soul, I nave 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, before, 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 bad- ness 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 it comes not by renewed acts of rebellion, but through a spiritual sight of thy 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. But although I say these things now, and to 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 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 Fourthly. And for thy further encouragement in this matter, I will here bring in the fourth chief head-to wit, to shew what excellent privi- lege (I mean over and above what has already been spoken of) they have that are made par- takers of the benefit of this office :-“6 If any man sin, we have an advocate with the Father, Jesus Christ the righteous." PRIV. 1. Thy advocate pleads to a price paid, to a propitiation made; and this is a great advan- tage; 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. x. 10, 14; ix. 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, thy advo- cate pleads. When Satan brings in fresh accusa- tions for more transgressions against the law of God, he forces not Christ to shift his first play. I say, he puts him not to his shifts at all, for the price once paid has 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, to 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 DOCTRINAL DISCOURSES. 489 Now, set the case again, that some ill-condi- tioned 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 conveniency; yea, and as for their extrava- gances I have satisfied for them so well, that, however he afflicts 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 dog. this other sum I also give, that they be not dis- price of his blood and sacrifice for us. And ad- inherited. Now, will not this last his poor bre-mit of this horrible supposition a little, for argu- thren to live upon a great while? But Christ's ment's sake, that though Christ pleads the worth wrath can never be drawn dry. 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 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 sacri- fice pleaded. But shall this ever be said of Christ; or will it be found that any, for whom Christ as advocate yet pleads, 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, as to the value and virtue of his blood; nor will he lose those for want of pleading for them con- cerned in this office. 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, (Rom. vii. 24;) and so also it will be, while they continue in this world. 2. This body of sin strives to break out, and will break out, to the polluting of the conver- sation (if saints be not the more watchful), Chron. vi. 12. Yea, it has broke out in a most sad manuer, and that in the strongest saints, Gal. saints, Gal. v. 17. 3. Christ offereth no new sacrifice for the salvation of these his people: "For, being raised from the dead, he dies no more," Rom. vi. 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 be- fore, as a priest, he presented God with, for tak- ing 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 on the sufficiency and worth of that one sacri- fice; 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 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. | | PRIV. 2. 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. Give me leave to make out my meaning. 1. Christ pleads the value and virtue of the 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 lose, 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 fulness; wherefore we may well think, that Christ, as ad- vocate, 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 barred, 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 well 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 fulness: yea, it is that by which he holds his royalty, for he is "King of saints," Rev. xv. 3; John, vi. 37-39; Psalm xvi. 5, 6. It is part of his estate, and that by which he holds some of his titles of honour, Ephes. v. 6; Jer. li. 34; Rom. xi. 26; Heb. ii. 10. Saviour, Redeemer, Deliverer, and Captain, are some of his titles of honour; but if he loseth any of those upon whose account he wears 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 biot upon his glorious titles of honour; and he is jealous of his honour; his honour he will not give to another. 490 DOCTRINAL DISCOURSES. Wherefore he will not (be not afraid) 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 be- cause thou art one, one of his own, one by whom he holdeth his glorious titles of honour. OBJECT.-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? ANSW.-One and one makes two, and so ad in- finitum. Christ cannot lose one, but as he may lose more, and so, in conclusion, lose all: "But of all God has given him, he will lose nothing." John, vi. 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 tale 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 of it but none of these things must be supposed. "He will thoroughly plead the cause of his people" (Micah, vii.), execute judgment for them, bring them out of the light, and cause them to behold his righteousness. : PRIV. 3. 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 prepared for him, change of rai- ment; wherefore iniquity, as to the charge of Satan, vanishes. "And the angel answered and said, Take away his filthy garments from him;" [this intimates that there was no ground, no suf- ficient ground, for Satan's charge;] and to him he said, “Behold I have caused thine iniquity to pass from thee, and will clothe thee with the change of raiment," Josh. iii. 4. 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 fur- ther made out by that which follows. They that have indeed Christ for 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 re- moved by an act of grace into and under another law: "For we are not under the law," (Rom. vi. 14 ; viii. 1 ;) and so, consequently, there is now no condemnation for them: wherefore, when God speaketh of his dealing with his, he saith, "It shall not be by their covenant," (Ezek. xvi. 61;) that is, not by that of the law, they then being not under the law. What if a plea be com- menced 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 an- other law; hence he says, "Sin shall not have dominion over you, for you 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. ii. 16;) and that also dead to him, for both are true as to con- demnation, (Rom. vii. 5;) 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 marry; 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 no- thing; 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. iii. 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. viii. 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," (Psalm lxxxix. 30—37,) but will still keep close to that, and so secure us from eternal condemnation. (1 Christ also is made the mediator of that cove- nant, 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. viii. 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 of 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 ini- quities will I remember no more." ver. 12. Now here is a foundation-a foundation in law, for DOCTRINAL DISCOURSES. 491 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 con- demnation which belongs to them by the old; and suppose also, that I am completely compre- hended by all the provisoes of the new law, and not by any tittle thereof excluded from a share therein; 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 inte- rested in the new; my advocate also is one that pleads by the new law, where only there is 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 demur to be put in against my present discharge in open court, and that by proclamation; especially since my advo- cate has also, by his blood, fully satisfied the old law, that he might establish the new, Hebrews, X. 9, 11, 12. PRIV. 4. 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 right that takes place. "Judge the right, O Lord," said David; or, let my sentence come forth from thee accord- ing 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 pleads the justice and holiness of God against us; and there the accuser is over- thrown 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. iii. 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 the 3rd of Zechariah; and that he is cast, yea, cast down, as you have it in Rev. xii. 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, (Psa. | cix. 6, 7,) 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; 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 chil- dren's enemy to the rout before the judgment- seat of God. 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. PRIV. 5. 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 indig- nation also against this 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 a priest and advocate for his; and in both these offices he levelleth his whole force and power against thine accuser: "For this cause was the Son of God manifest, that he might destroy the works of the devil," 1 John, iii. 8. ! Cunning men will, if they can, retain such an one to be their advocate that 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; and since it is so, my concerns and my advocate's are interwoven; I am like to fare much better for the anger that is conceived in his heart against him. And this, I say, is the children's case; their advocate counts their accuser his greatest enemy, and waits for a time to take vengeance, and often takes opportunity when he has aught to do for his people; hence he says, "The day of vengeance is in my heart, and the year of my redeemed is come," Isa. lxiii. 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 passion; but it arises 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 all 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 on the cross, and de- signed the spoiling his principality, "while he poured out his blood for us before God," Col. ii. 14, 15. We then have this advantage more, in that Christ is our advocate, our enemy is also his, and the Lord counts him so. PRIV. 6. As thine advocate, so thy judge holdeth thine accuser for his enemy also; for it is not in love to righteousness and justice that Satan accuseth us to God, but that he may de- stroy 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 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 shewed 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 designs of grace? 1 492 DOCTRINAL DISCOURSES. 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 them- selves 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 judge, advocate, and law are all bent to make our persons stand and es- cape, 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. | PRIV. 7. 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 un- daunted 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" (Isaiah, 1. 5-7) when he stands up to plead the cause of his people. Law- vers, of all men, need this courage, and to be above other men of hard foreheads, because of the affronts they sometimes 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 advo- cate that is valiant and courageous, one that will not fail nor be discouraged till he has brought judgment unto victory. Hence John inserts his name, saying, "If any man sin, we have an advo- cate with the Father, Jesus Christ." ness? Men love to understand a man before they commit their cause to 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 busi- The answer is, It is Jesus Christ. How? Jesus Christ, 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 some- times takes in hand, and for what sad souls he some- times 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, notwithstand- ing 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 with filthy garments. "He," saith he, " that is ashamed of me and my words in this adulterous generation, of him will I be ashamed," &c., Mark, viii. 31. 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 him professedly; where- fore, 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 hor- ribly bad and gross that they blush themselves to think on it. 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 meets not with such sudden depths of trouble, yet what it 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. viii. 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 con- demnation 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 pri- vilege that they have by Christ who have him for their advocate. PRIV. 8 Another privilege that they have who get 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 plead- able 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 nonsuited 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 attend- ance there, (1 Cor. ix. 13;) also of the magistrate, that as to his office, he should attend continually on this very thing. And as these, so Christ, as to his office of an advocate, attends continually on that office with his Father, Rom. xiii. 6. "We DOCTRINAL DISCOURSES. 493 have an advocate with the Father," always with the Father. And truly such an advocate be- comes the children of God, because of the vigi- lancy of their enemy; for it is said of him, that "he accuseth us day and night," (Rev. xii. 10;) so unweariedly doth he both seek and pur- sue our destruction. But behold how we are pro- vided 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 ad- vocate is with the Father. Thus, then, is our ad- vocate 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 miuded, one of them, for that it shews us the restlessness of our enemy, the other, for that it shews us the diligence of our advocate. That, also, in the Hebrews shews us the care- fulness of our advocate, where it saith, "He is gone into heaven, now to appear in the presence of God for us," Heb. ix. 24. Now, 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 ac- cusation that Satan brings into the presence of God against us, is another of the privileges that they have who have Jesus Christ for their advo- cate. PRIV. 9. 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, or fair pretences, 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," 1 Sam. xii. 3; Amos, v. 12; Deut. xvi. 19. 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 pro- vided 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 pro- mises. Now, put these two together-namely, that Jesus Christ is righteous, and will not swerve in judg- ment; 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, (Jer. xxxi. 29-34; Ezek. xxxvi. 25-30; Heb. viii. 8-13,) 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. O children, your advocate will stick to the law, to the new law, to the new and everlasting cove- nant, and will not admit that anything should be pleaded by your 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. PRIV. 10. 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 mat- ters 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, pro- mised 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," (John, v. 22,) hath done it also for thy sake who hast chosen him to be thine advocate. 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, shall be over my house, and according to 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 I will be greater than thou," Gen. xli. 39, 40, 44. Joseph in this was a type of Christ, and his government here of the govern- 16 66 66 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 intend- ment of the law-makers, and a third is to plead for them in danger, without respect to affliction or reward; and this is the excellency of our advocate, he will not, cannot be biassed 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 justment of Christ for his church. Kings seldom Lord, one that will do no iniquity"-that is, no make a man's judge his advocate; they seldom unrighteousness in judgment, Zeph. iii. 5. He leave the issue of the whole affair to the arbitra- will not be provoked to do it, neither by the tion of the poor man's lawyer; but when they continual provocations wherewith, by reason of do, methinks it should even go to the heart's thy infirm condition, thou dost often tempt him | desire of the client whose the advocate is, espe- 494 DOCTRINAL DISCOURSES. cially when, as I said before, the cause of the client is become the concern of the advocate, and that they are both wrapt up in the seif-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, and plead my cause, O Lord," Psalm xliii. 1. 66 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 sen- tence of Christ our advocate. But to come to a conclusion for this; and therefore, PRIV. 11. 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 im- provement 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 thy soul and for the pardon of thy 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. xvi. 13-15; Hebrews, ix. 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 deli- ver 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," (Rev. xii. 10-12,) and he was cast out and down. And thus much for the privileges that those are made partakers of who have Jesus Christ to be their advocate. Fifthly, I come now to the fifth thing, which is, to shew you what necessity there is that Christ should be our advocate. That Christ should be a priest to offer sacri- fice, 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 dis- tinct 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; and as I have already shewed you the nature, I will now shew you the necessity of this office. 1. 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 pro- phets and apostles, so largely disputeth for the vindication thereof, (Rom. iii. 24; Isa., Jer., Mal.,) while it asserteth the reality of the pardon of sin, the justification of the unworthy, and their glorification with God, Rom. iii., iv., viii. ; Gal. iii., iv. I say, while it disputeth the just- ness 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," (Job, xxxvi. 2 ;) or, as the margin has it, "I will shew thee that there are yet words for God, words to be spoken and pleaded against his enemies for the justifica- tion of his actions." tion of his actions." 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 advo- cate 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, the ungodly, should be saved. (C That the fallen angels are bold enough to charge God to his face with unjustness of lan- guage 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 shewed 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 to that purpose. And why he should have one also in heaven to plead for the justness of his doing in the forgiveness and sal- vation of sinners seems also as necessary, even because there is an advocate with the Father, seeking to vindicate his justice, while he pleads with him for us against the devil and his ob- jections. God is wonderfully pleased with his design in saving sinners; it pleases him at the heart. And since he also is infinitely just, it is needful an advocate should be appointed to shew how, in a way of justice as well as mercy, a sinner may be saved. DOCTRINAL DISCOURSES. 495 | 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, 1 Pet. i. 12; Ephes. iii. 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 shewed you, and that he will also dispute against his works with the holy angels is more than intimated by the apostle Jude, (ver. 9;) and why not quarrel with and accuse the justice of God as unrighteous for consenting to the salva- tion of sinners, since his best qualifications are most profound and prodigious attempts to de- throne the Lord God of his power and glory. Nay, all this is evident, since "we bave 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 vindi- cate 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 ap- peasing his wrath, and the reconciling 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 pleads 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 an- gels, and for the confounding of all those cavils that can be invented and objected against our sal- vation by those most subtle and envious ones. But, 2. 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 sin- neth, it shall die." God also standeth still upon the vindication of his justice; he also saveth sin- ners. 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 sayso's. How shall this be proved? Why, now here is room for an advo- cate that can plead to matter of law, that can pre- serve the sanction of the law in the salvation of the sinner-" He shall magnify the law, and make it honourable," Isa. xlii. 21. The margin saith, "and make him honourable"-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, (ver. 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, fulfils it, and having so done, he gives that righteous- ness away, for he, as to his own person, never had need thereof; I say, he gives that righteous- ness 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 over- throweth 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. iii. 22, 23; v. 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 its being and its sanction dispose as he pleases of the righteousness which it com- mendeth? 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. iii. 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 shew 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 argu- ment 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 holi- ness of the law, and save the sinner from all the arguments, pleas, stops, and demurs that Satan is able to put in against him. 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 496 DOCTRINAL DISCOURSES. though it is by the new law that our salvation comes, yet by the old law is the new law ap- proved of, and the way of salvation thereby by it consented to This shews, therefore, that Christ is not that Christ is not ashamed to own the way of our justification and salvation, no, not before men and devils. It shews 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 shews 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 other- wise disposed of than to be made possessors of the heavenly kingdom. But, 3. There are many things relating to the pro- mise, to our life, and to the threatenings, that minister matter of question and doubts, and give the advantage of objections unto him that so eagerly desireth to be putting in cavils against our salvations, all which it hath pleased God to refel 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 under- stand; 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 com- prehend us; we also think verily that the con- ditions of some promises do utterly shut us out from hope of justification and life; but our advo- cate, who is for us with the Father, he is better acquainted with, and learned in, the law than to be baffled out with a bold word or two, (Isaiah, 1. 4,) or with a subtle piece of hellish sophistica- tion. He knows the true purport, intent, mean- ing, 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. iii.) and from his conflict with him in the wilderness, (Matt. iv.) and in heaven, (Rev. xiv.) but also from the practice of Satan's emissaries here; for what his angels do, that doth he. Now there is nothing more apparent than that the instru- ments 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 command- ment better than all his angels; and by the ver- dict 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 unspeak- able. 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 is by his good Spirit, to our comfort, and the confusion of our enemies. 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 con- victions, and dissuasions to the contrary, against solemn engagements to amendment when the bonds of love were upon us, Jer. xx. 20. These are crying sins; they have a loud voice in them- selves against us, and give to Satan great ad- vantage 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 have had many things to help us against such sins, had we had grace to have used them, and to have kept us clean and upright, "There is also a sin unto death," (1 John, v.,) 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. 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 shews the guile and falsehood of them. He also pleadeth as to the nature of sin, as also to 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. ii. 19,) because we hold the head, and have not "made shipwreck of faith," (1 Tim. i. 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. iv. 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 But all these points must be managed by Christ for us, against Satan, as a lawyer, an advocate, DOCTRINAL DISCOURSES. 497 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 They are of two sorts-such as respect those who altogether reject the gospel, or those who profess it, yet fall from that pro- fession. The first sort of threatening cannot be pleaded against the professors of the gospel as against those that never professed it; wherefore he undertakes to manage those threats against us who belong to those that have professed, and have fallen from it, Psalm cix. 6. Joshua fell in it, (Zech. iii. 1, 2,) Judas fell from it, and the accuser stands at their right hand, before the judgment-seat of God, to resist them by pleading the threats against them—to wit, that God's soul should have no pleasure in them. If any man draws 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 apostauised, 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, foras- much 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. x. 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." Nor doth Jesus Christ, when he sees it is to no purpose, at any time step in to endeavour to save the soul. Wherefore, as for Judas, for his backsliding from the faith, Christ turns him to Satan, and leaveth him in his hand, saying, "When he shall be judged, let him be condemned, and let his prayer become sin," Psalm cix. 7. But he did not serve Peter so-" The Lord will not leave him in his hand, nor condemn him when he is judged," Psalm xxxvii. 33. He will pray for him before, and plead for him after, he has been in the temptation, and so secure him, by virtue of his advocateship, from the lash of the threaten- ing that is made against final apostasy. But, 4. 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 un- believers undergo 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 the punishment for transgression, as that comes under the censure of the law, it is fit 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 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 sins of the children come not headlong, not with- out measure, as our accuser would have them, nor yet as they fall upon those who have none to plead their cause. 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 stayed his rough wind in the day of his east wind," Isa. xxvii. 7—9. 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 tine 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, vii. 8; Isa. xxviii. 7,) and lays righteous- ness to that, and will not suffer it to go further ; but 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 ?" 2 Sam. xix. 21. But Jesus our advo- cate 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 trans- gressions 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. Where- fore, as advocate, he pleadeth against Satan when he brings in against us a charge for sins com- mitted, for the regulating of punishments, both as to the nature, degree, and continuation of punish- ment; and this is the reason why, when we are judged, we are not condemned, but chastened, (1 Cor. xi. 32,) "that we should not be con- demned with the world." Hence David says, the Lord hath not given him over to the will of his enemy, Psa. xxvii. 12. And again, "The Lord hath chastened me sore, but he hath not given me over unto death," Psalm exviii. 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 C I I 198 DOCTRINAL DISCOURSES. ; 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 fur- ther from, but to bring them nearer to their God. But, 5. 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 there- unto seems questionable by reason of new trans- gressions. That God's people may, by their new and repeated sins, as to reason at least, endanger their interest in the eternal inheritance is mani- fest by such groanings of theirs as these "Why dost thou cast me off?" Psalm xliii. 2; li. 11. Cast me not away from thy presence," Psalm lx. 1. And, "O God, why hast thou cast us off for ever?" Psa. lxxiv. 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. In all the land of your possession, you shall grant a redemption for the land," Lev. xxv. 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 it shall return to them in the other world, 1 Cor. xi. 32. All therefore that hap- peneth 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 caviller 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 "The land shall not be sold for ever, for the land is mine." Suppose two or three children have a App 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, re- store 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 can- not 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 him- self; 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, to the measure of the stature of the fulness of Christ," (Eph. iv. 12, 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 saint's inherit- ance? Can he prove that we are at age, or that our several parts of the heavenly house are already delivered into our 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, x. 36,) that the kingdom is Christ's, that it is laid up in heaven for us, (Eph. v. 5; Col. i. 5;) yea, that the inheritance which is incor- ruptible, undefiled, and that fadeth not away, is reserved in heaven for us, who are kept by the power of God, through faith unto salvation," 1 Pet. i. 3—5. Thus therefore is our heavenly inheritance made good by our advocate against the thwartings and branglings of the devil; nor can our new sins make it invalid, but it abideth safe to us at last, notwithstanding our weakness; though, if we sin, we may have but little comfort, 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 be- nefit, but the principal will come again at last; for, we have an advocate with the Father, Jesus Christ the righteous." 66 6. 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 DOCTRINAL DISCOURSES. 499 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 (Psalm li. 12) they were, 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, 2 Peter, i. 5-9. 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 inte- rest 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 evi- dences, if not all, yet some of them, as he saith- "I will take away my peace from this people, even loving-kindness and mercy," Jer. xvi. 5. This he took from David, (1 Čhron. xvii. 13; Psalm li. 12 ;) and he entreats for the restoration of it, saying, "Restore unto me the joy of thy salvation, and uphold me with thy free Spirit.' And, "Lord, turn us again, cause thy face to shine, and we shall be saved," Ps. lxxx. 3, 7, 19. 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. i. 15;) but Jesus Christ our advo- cate 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 understand the vision," Daniel, viii. 16. And again, saith he to another, "Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls." Jeru- salem had been in captivity, had lost many evi- dences 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 among the myrtle trees that were in the bottom that did prevail with God to say, I am returned to Jeru- salem with mercies; and then commands it to be proclaimed that his "cities through prosperity should yet be spread abroad," Ezek. i. 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 hea- ven; 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 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 ad- "" vocate, 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, notwithstand- ing 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 righteous- ness-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 an account of the na- ture, end, and necessity of the advocateship of Jesus Christ, and should now come to application, only I must first remove an objection or two. Sixthly. OBJECT. 1. But what needs 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 or that office. ANSW. 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 employments for us; they are all thought necessary by Heaven, and therefore should not be counted superfluous by earth. And to put a question on thy objection-What is a sa- crifice without a priest, or 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 being 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 offers 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 into a third. And since these are not confounded in heaven, nor by the scripture, they should not, in our apprehension, be counted useless. | It is not, therefore, enough for us that we exer- cise our thoughts upon Christ in a general way, but we must learn to know him in all his offices, and to know the nature of his offices also; our con- dition requires this, 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 to present our sacrifice to God for us. We have need also of him as a priest to present our per- sons and services to God. And since God is just, and upon the judgment-seat, and since also we are apt 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 may be condemned, we have need of, and also have an advocate with the Father, Jesus Christ the righteous." C Alas! how many of God's precious people, for want of a distinct knowledge of Christ in his offices, are at this day sadly baffled with the so- phistications of the devil? To instance no more than this one thing-when they have committed some heinous sin after light received, how are I I 12 500 DOCTRINAL DISCOURSES. they tossed and vexed with many perplexities. They cannot come to any anchor in this their troubled sea; they go from promise to promise, from this to that office of Jesus Christ, but forget that he is (or else understand not what is to be) an advocate for them. Hence they so oft sink under the fears that their sin is unpardon- able, and that therefore their condition is despe- rate; whereas, if they would 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 so more strongly wrest themselves from under that guilt and burden (those ropes and cords where- with by their folly they have so strongly bound themselves) than commonly they have done, or do. OBJECT. 2. 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. ANSW. 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 besets us," (Heb. xii. 1, 2 ;) and no marvel, for it never acts 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, viii. 45. Hence believing is called labouring, (Heb. iv. 11;) and it is the sorest labour at times any man can take in hand, because as- saulted 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 advo- cateship in particular, else some sins and tempta- tions will not, in their guilt or trouble, easily depart from thy conscience; no, not by promise, nor by thy attempts to apply the same by faith. And this the text insinuates by its setting forth 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 ob- serve in exercising thy soul in a way of believ- ing. 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, thou shalt see him appeasing Divine wrath for thy sin, and as a priest spreading the skirt of his garment over thee to hide 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 thy 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 thy lifetime, notwithstanding those common in- firmities that attend thee, and to which thou art incident in all thy best performances, (Rom. v. 10; Exod. xxviii. 31, 38;) therefore is he a priest in heaven, and by his sacrifice interceding for thee. 3. But if thy foot slippeth, if it slippeth greatly, then know thou it will not be long be- fore 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 nc- thing move thee, save to humility and self-abase- ment, 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 re- ceives 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 band, 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 plead for us. Wherefore, away with it, not only as to the no- tion, 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. OBJECT. 3. But since you follow the metaphor so close, I will suppose, if an advocate be enter- tained, some recompence must be given him. His fee-who shall pay him his fee? I have no- thing. Could I do anything to make this advo- cate part of amends, I could think I might have benefit from him; but I have nothing. What say you to this? ANSW. 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 suing in forma pauperis; and such law- yers are appointed by authority for that purpose, DOCTRINAL DISCOURSES. 501 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. xxii. 22, 23; xxiii. 10, 11; xxxi. 9. "He shall stand at the right hand of the poor, to save him from them that condemn his soul," (Psalm cix. 31;) or, as it is in the margin, "from the judges of his soul." 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. xlv. 13. 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, I will praise him among the multitude, for he shall stand at the right hand of the poor, to save him from them that condemn his soul," Psalm cix. 30. and suits of law, action after action is laid upon me, and I am sometimes ten times in a day sum- moned to answer my doings before God. ANSW. Christ is not an advocate to plead a cause or two: "He delivereth Israel out of all his troubles," (2 Sam. xxii. 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," said David; 66 consider my trouble which I suffer of them that hate me," Psa. ix. 13. And again," Many are they that rise up against me; many there be that say of my soul, There is no help for him in God,” Psa. iii. 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," ver. 7. But could he not deliver him, or did the Lord forsake him? No, no: "Thou hast smitten," saith he, "all mine enemies upon the cheekbone; thou hast broken the teeth of the ungodly." And as he delivereth them from their troubles, so also he pleadeth all their causes: "O Lord," saith the church, "thou hast pleaded the causes of my soul; thou hast re- deemed my life," Lam. iii. 58. Mark, troubled Christian, thou sayest thou hast been arrested ofttimes in a day, and as often summoned to ap- pear at God's bar, there to answer to what shall be laid to thy charge. And here, for thy encou- ragement, 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 sub- ject to temptation and weakness, and through them made guilty of many bad things; where- fore 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, (Prov. xix. 19,) 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 ;" yea," many a time," saith David, "did he deliver them," (Psa. cvi. 44, 45)—to wit, more than once and 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, (1 Samuel, xii. 20-23;) and he will not forsake his people, though their land be filled with sin against the Holy One of Israel," Jer. li. 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. (1 | 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. xxii. 17; xxi. 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 this cup, and call for more, Psalm cxvi. 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 sav- ing of thy soul, without price or reward, "let the peace of God rule in thee, to the which thou art also called, as is the rest of the body, and be thou thankful," Col. iii. 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 disconso- of dark readers, of disconso- | late saints, that they may see who is for them, and on what terms. OBJECT. 4. 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 Seventhly, Having thus spoken to these ob- jections, let us now come to make some use of the whole. And, USE 1. 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 ad. vance, must be written in the book of the Chro 502 DOCTRINAL DISCOURSES. nicles of the kings of Media and Persia, (Esther, | x. 1-3,) to the end his fame might not be buried nor forgotten, but remembered and talked of in generations to come. 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 addi- tion 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 honour, made him Lord Mediator be- twixt him and the world. This in general. And particularly, he hath called him to be his high priest for ever, (Heb. vii. 21—24,) and hath sworn he shall not be changed for another. He hath accepted of his offering once for ever, count- ing that there is wholly enough in what he did once to perfect for ever them that are sancti- fied" to wit, set apart to glory, Heb. x. 11—13. 66 He is Captain-general of all the forces that God hath in heaven and earth, the King and Commander of his people, chap. ix. 25, 26. He is Lord of all, and made "head over all things to the church," (Eph. i. 22,) and is our advocate with the Father. O the exaltation of Jesus Christ! Let Christians therefore, in the first place, consider this. Nor can it be but pro- fitable to them, if withal they consider that all this trust and honour is put and conferred upon him in relation to the advantage and advance- ment of Christians. If Christians do but con- sider 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 that Mordecai was exalted to honour; they had thereby ground to rejoice and be glad, for that one of themselves was made a lord by the king, and governor of the land. It is true, when a man thinks of Christ as severed from him, he sees but little to his comfort in Christ's exalta- tion; 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 men- tion 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 pro- fession, Christ Jesus, 2 Pet. ii. 20; Heb. iii. 1, &c. Men write themselves by their titles, as John, earl of such a place, Anthony, earl of such a place, and Thomas, lord, &c. It is common also to call men in great places by their titles rather than by their names; as, lord high chancellor of England, lord privy seal, 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 call- ing 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 staud 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, xiii. 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 reve- rence of, and love to, him that they beget in our hearts. "The disciple," saith the text, "whom Jesus loved said unto Peter, It is the Lord. And 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 on their Lord, chap. xxi. The very naming of him under the title of Lord bowed their hearts forthwith to come with joint readi- ness to wait upon him. Let this also learn us to distinguish Christ's offices and titles, not to con- found 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 is 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 preacher 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 suffi- ciency that is in his Son to save, John, xix. 34; 1 John, iii. 5—9; Rom. iv. 9--12. When I have considered that the very timing of scripture expressions, and the season of ad- ministering ordinances, have been augmentative to the promoting of the faith and way of justifi- cation by Christ, it has made me think that both DOCTRINAL DISCOURSES. 503 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 sacri- fice, 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 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 2. 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 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 ad- vocate, as I said, is one that hath power to plead for another in this, or that, or any court of judi- cature. 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 consola- tion 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 advo- cate 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 con- cerning 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. 66 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 dread- ful 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 thee with his great power? no, but he would put strength into thee, Job, xxiii. 3—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 vizor wherewith Christ by Satan is misrepresented to thee, to the weakening and affrighting of thee. There is nothing more com- mon 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 counte- nance, 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 advo- cate, this heals all. Put a vizor upon the face of a father, and it may perhaps for awhile fright the child; but let the father speak, let him speak in his own fatherly dialect to the child, and the vizor is gone, if not from the father's face, yet from the child's mind; yea, the child, notwith- standing that vizor, 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 vanished, and their faith revived. 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 be abused by the common sort, 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 advocate is only designed for the child of God, the world hath nothing to do therewith. Me- thinks 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 to 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, Psalm cvi. 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 speciality, is by 504 DOCTRINAL DISCOURSES. 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," (1 Kings, xxi. 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 abuse it, and take 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, "let them speak," (Isaiah, xli. 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, xxxiv. 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. "C "" 3. Study this office with reference to its efficacy and prevalency. Job says, "After my words, my words, they spake not again," Job, xxix. 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. iii. Satan must be speechless after a plea of our ad- vocate, how rampant soever he is afore; or as Elihu has it, "He was amazed; he answered no more; he 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." repulses while he pleads for thee 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 right- eousness 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 ad- vocate. 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 re- lieved 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 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, there- fore, 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 neces- sity, instil into thy heart the need thou hast of an advocate, and will make thee look as to the blood and righteousness of Christ to justify thee, so to Christ as an advocate to plead thy cause, as did holy Job in his distresses, Job, xvi. 21. USE 3. 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, the higher and more honourable the person is that pleads for such, the more he humbles himself. The word doth often in effect count 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 others; and I think when all things are con- pre-sidered, that Christ neither doth nor can do any- thing for us there of a more condescending nature than to become our advocate. True, he glories in it; but that doth not shew that the work is excellent in itself. It is also one of his titles of honour; but that is to shew 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 of his kingdom, yet the work itself is amazingly mean. 4. Study the faithfulness of Christ in his exe- cution of this office, for he will not fail nor for- sake them that have entertained him for their advocate: "He will thoroughly plead their cause," Jer. I. 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 vailing, 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, xiii. 1, 2. John, xiii. 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 DOCTRINAL DISCOURSES. 505 I speak after the manner of men. It is counted so in this world. How base and ignoble doth a man make himself, especially to his enemy, when he undertakes to plead a bad cause, if it happens to be the cause of the base and unworthy! And I am sure we are 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. Let us now leave off disputing, and stand amazed at his condescension: "He hum- bleth himself to behold things that are done in heaven," (Psalm cxiii. 4—6 ;) and men of old did use to wonder to think God should so much stoop as to open his eyes to look upon man, or so much as to once mind him, Job, vii. 17; xiv. 1—3; Ps. viii. 4; cxliv. 3, 4. And if these be acts that bespeak 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 them- selves and wonder at it, and be so much the more affected with his grace. The persons are base, and the crimes bad wherewith they are charged, wherefore one would think it is a great conde- scension of Christ to take upon him to be an advocate for such people, especially if you con- sider the openness of this work of Christ; for this thing is not done in a corner, but 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 presence is a con- suming fire; yet before and with his God, and that for such a people, Jesus Christ will be an advo- cate. For one mean man to be an advocate for the base with one that is not considerate 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 Bath-sheba 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," 1 Kings, ii. 16—23. I told you before that to be an advocate did run one upon hazards of re- proach, 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 than 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 re- spect 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." (C 64 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 hea- venly 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. x. 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 kind- ness of his to us that he will confess, and not be ashamed of us before the angels of his Father, Mark, viii. 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 ad- vocate 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 la- boureth 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, 1 Sam. xx. 26—32. But, O true Jonathan! how didst thou plead for David! Only here thou hadst the advantage of our advo- cate, 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 are 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, to heighten our souls to admi- ration 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 wonder, and so be accounted. But let us come to the fourth use. USE 4. 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 as for sin, which is one great stumble to thy act- ings, O my faith, Christ has not only died for p 506 DOCTRINAL DISCOURSES. that as a sacrifice, nor only carried his sacrifice unto the Father, into 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, consider- ing how many the assaults are that are made upon our faith, we find all little enough to sup- port 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 that a man so hath when he is there in his spirit by faith, ob- serving 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 con- cerned 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 sug- gested in the text, for it saith," We have an ad- vocate 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 shew it there by the glass of our text what Satan is doing against, and the Lord Jesus for, our souls. We should also shew 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 again. Let faith, then, be strengthened, from its being exercised about the advocateship of Jesus Christ. 2. As we should make use of Christ's advo- cateship for strengthening our faith, so we should also make use thereof to encourage us to prayer. As our faith is, so is our prayer to wit, cold, weak, and doubtful. When faith cannot appre- hend our access to the Father by Christ, or that we have an advocate, when charged before God for our sins by the devil, then we lag and faint in our prayer; but when we begin to take courage to believe, (and 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 be- lieves 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 be 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, then he prays with that courage he had not before; yea, then is his faith so supported and strengthened, that his prayer is much more fervent and importuning. So that, I say, the knowledge of the advocate- ship 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, with us, and mixes itself with whatever we do, whether what we do be religious or civil; for not only our prayers and sermons, our hearing, preaching, &c., but our houses, shops, trades, and 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. And what should we now do, if we had not an advocate, yea, if we had not one to 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 runs through so many offices for us before he can bring us to glory, 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 no- thing but scabs and lice, will yet have lofty looks. But are they not 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 fitter that such should look, speak, and act as such that declare a sense of their unhandiness, and their shame 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. themselves. Let Christ's advocateship therefore teach them 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 en- courage perseverance-that is, to hold out to the end; for for all those causes the apostle setteth Christ before us as an advocate. There is no- [ f ! DOCTRINAL DISCOURSES. 507 thing more discourages the truly godly than the sense of their own infirmities, (as has been hinted all along;) consequently, nothing can more en- courage 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 un- serviceable, 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 ad- vocate 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, Psalm lxxxiv. 18. Darkness, and to be shut up in prison, are also great discouragement to us; but our advocate is for giving us light, and for fetching us out of prison. True, he that Joseph chose to be his advocate with Pharaoh remembered not Joseph, but forgat him, (Gen. xl. 14, 23;) but he that has Jesus Christ to be his advocate shall be re- membered before God-" He remembered us in our low estate; for his mercy endureth for ever,” Micah, vii. 8-10; Psalm cxxxvi. 23. "Yea, he will say to the prisoners, Shew 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. vii. 23;) but they shall not be always there; and this should encourage us to go on in godly ways; for "we must through many tribu- lations enter into the kingdom of heaven." OBJECT.—But I cannot pray, says one, there- fore how should I persevere ? When I go to prayer, instead of praying, my mouth is stopped. What would you have me do? Well, soul, though Satan may baffle thee, he cannot so serve thy 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 destruc- tion, and to plead the cause of the poor and needy, Prov. xxxi. 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, perseverance, and prayer, are made difficult things to 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 apply this doctrine for the improvement and encouragement of these graces, so we should improve it to the driving away dif- ficulties before us, to the getting ground upon the enemy--" Resist the devil," drive him back; this is what the Lord Jesus is an advocate with God in heaven for, and for the sake of which thou art made a believer on earth, 1 Pet. v. 9; Heb. xii. 4. Heb. xii. 4. Wherefore has God 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, "I will not despair, though the ini- quity of my heels should compass me about," Psalm xlix. 5. USE. 5. Doth Jesus Christ stand up to plead for us with God against the devil? Let it 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 get up and 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?” The apostle did it, and counted himself obliged to do it, saving, he " preached the gospel of God with much contention," 2 Thess. ii. 2. Nor is this the duty of apostles or preachers only, but every child of God should "earnestly contend for the faith once delivered to 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, there- fore, 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 va- nities? 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 be- fore 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 we should stand up for him in this world? yea, is it not reason that in all things we should study his 1 508 DOCTRINAL DISCOURSES. 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 righte- ousness unto him; yea, if by these and such like we are not made willing to stand up for him be- fore 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 advo- cate 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 ordi- nary 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 him his evil deeds, or when by his life he has made his salvation questionable, and has forfeited his evidences for heaven. And why then should not we have also in reserve for Christ? And when profes- sion and confession will not do, when loss of goods and a prison 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, (Isa. xxiv. 15; John, xxi. 19 ;) and since he doth his part without grudging for us, let us do ours with rejoicing for him. USE 6. 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 ference seems to run retrograde; but whoso duly considers it, will find it fairly fetched from the premises. Christianity teaches ingenuity, 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. vi. 1, 2, 15. 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 con- strain us to live not to ourselves, but to him that loved us, that died for us, and rose again," 2 Cor. v. 14. 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. 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 dɔ nothing, it is accepted by the God of heaven. But where there is no love, let a man do what he will, it is not at all regarded, 1 Cor. xiii. 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 con- sequently thou art a just 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 ad- vocate for you in the presence of his Father; but yet he is unwilling that you should render in-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 better agree with your profession, and also better would prove you gracious, to be found in the performances of these conclusions. "How shall they that are dead to sin live any longer therein? If ye be risen with Christ, seek those things that are above, where Christ sits at the right hand of God; for ye are dead, and your life hid with Christ in God. Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and co- vetousness, which is idolatry, for which things sake the wrath of God cometh upon the children. of disobedience." 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 Mephi- bosheth had an opportunity to be yet more chargeable to David, he would not, because he ventured his life and his all, 2 Sam. xix. 24—28. Also, Christ's care is as much for his household, yet he has neither fee nor income for it; 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 shew ourselves Christians of the right make and stamp. We count him but a fellow of a very gross spirit that will there- fore 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, 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 you sin not; though if any man sin, we have an advocate with the Father.' Why, the brute will 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 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 DOCTRINAL DISCOURSES. 509 holy arguments to move to goodness of life from the love and goodness of God, but not thence to be remiss, 1 Cor. v. 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 depart from iniquity, (2 Tim. ii. 19,) and such only are sanctified as he hath redeemed to himself by faith in him, Acts, xxvi. 18. USE 7. Is it so ? Is Jesus Christ an advocate with the Father for us? Then this should en- courage 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," &c. Christians, when they would comfort their de- jected brethren, talk too much at rovers [random] or in generals; they should be more at the mark: A word spoken in season, how good is it?" I 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 forerunner and an advo- cate. 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 advo- cate with the Father, Jesus Christ the righteous," and he forthwith conceiveth comfort; for an ad- vocate is to plead for me according as has been shewed 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 remem- brance 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 for- given 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 his bones." 66 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 con- clude 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 lead us the way of his steps." USE 8. 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. xxx. 12, 13;) they are, as we say, left to the wide world, or to be ground to powder be- tween the justice of God and the sins which they have committed. 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, or- dered to bring in a charge against him-" Let Satan stand at his right hand," (Psa. cix. 6, 7,) 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 for- giveness, "let his prayer become sin." 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 hurled 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, xxvii. 20-23. And what shall this man do? Can he withstand 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 awhile after, I am condemned before the just judgment of God. Nor was this man but strict as to 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, >> 510 DOCTRINAL DISCOURSES. 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. OBJECT. 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 becomes his advo- cate. | ▬▬▬▬▬▬▬▬▬▬▬▬▬▬ ANSW. All these, his advocate's office not ex- cluded, are few enough, and little enough, to save the saints from hell; for "the righteous shall scarcely be saved," 1 Pet. iv. 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 for us, would have delivered us from all those disadvan- tages 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 re- verence 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 ad- mitted 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 con- cerned for the elect before by some of them he is; but such shall have the blessing of them all be- fore they come to glory. Nor hath a man ground to say Christ is here or there mine before he has ground to say he also is mine advocate; though that office of his, as has been already shewed, 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 ad- vocate? 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, xiii.,) 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 had 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 advo- cate 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 pri- vileged by the law of grace. OBJECT.—But doth not Christ as advocate plead for his elect, though not called as yet? ANSW. 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, (Job, i. 9, 10; Zech. iii.,) or whether they ought not to die for their transgressions. 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 are sin and a law of works, and a judge too, that has not respect of persons. Now to over- throw this plea of Satan is Jesus Christ our ad- vocate; yea, to overthrow it by pleading law and justice; and this must be done with respect to the children only-" 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." - S L BUNYAN'S LAST SERMON. MR. BUNYAN'S LAST SERMON: PREACHED JULY, 1688. JOHN, 1. 13" Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." | THE words have a dependence on what goes be- fore, and therefore I must direct you to them for the right understanding of it. You have it thus, You have it thus, -"He came to his own, but his own received him not; but as many as received him, to them gave he power to become the sons of God, even to them which believe on his name; which were born, not of blood, nor of the will of the flesh, but of God." In the words before, you have two things- First, Some of his own rejecting him when he offered himself to them. | Secondly, Others of his own receiving him, and making him welcome. Those that reject him he also passes by; but those that receive him, he gives them power to become the sons of God. Now, lest any one should look upon it as good luck or fortune, says he, "They were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." They that did not receive him, they were only born of flesh and blood; but those that receive him, they have God to their Father, they receive the doctrine of Christ with a vehement desire. First, I will shew you what he means by "blood." They that believe are born to it, as an heir is to an inheritance; they are born of God; not of flesh, nor of the will of man, but of God; not of blood-that is, not by generation, not born to the kingdom of heaven by the flesh; not be- cause I am the son of a godly man or woman, that is meant by blood-Acts, xvii. 26, "He has made of one blood all nations." But when he says here, "not of blood," he rejects all carnal privileges they did boast of. They boasted they were Abraham's seed. No, no, says he; it is not of blood; think not to say you have Abraham to your Father; you must be born of God if you go to the kingdom of heaven. Secondly, "Nor of the will of the flesh," What must we understand by that? It is taken for those vehement inclinations that are in man to all manner of looseness, fulfilling the desires of the flesh, that must not be understood here; men are not made the chil- dren of God by fulfilling their lustful desires; it must be understood here in the best sense; there is not only in carnal men a will to be * "" vile, but there is in them a will to be saved also, a will to go to heaven also. But this it will not do, it will not privilege a man in the things of the kingdom of God; natural de- sires after the things of another world, they are not an argument to prove a man shall go to hea- ven whenever he dies. I am not a free-willer, I do abhor it; yet there is not the wickedest man but he desires some time or other to be saved ; he will read some time or other, or, it may be, pray; but this will not do-" It is not in him that wills, nor in him that runs, but in God that shews mercy shews mercy;" there is willing and running, and yet to no purpose-Rom. ix. 16, "Israel, which followed after the law of righteousness, have not obtained it. Here I do not understand as if the apostle had denied a virtuous course of life to be the way to heaven, but that a man without grace, though he have natural gifts, yet he shall not obtain privilege to go to heaven, and be the son of God. Though a man without grace may have a will to be saved, yet he cannot have that will God's way. Nature, it cannot know any- thing but the things of nature; the things of God knows no man but by the Spirit of God; unless the Spirit of God be in you, it will leave you on this side the gates of heaven-“ Not of blood, nor of the will of the flesh, nor of the will of man, but of God." It may be some may have a will, a desire that Ishmael may be saved; know this, it will not save thy child. If it were our will, I would have you all go to heaven. How many are there in the world that pray for their children, and cry for them, and ready to die; and this will not do? God's will is the rule of all; it is only through Jesus Christ, "which were born, not of flesh, nor of the will of man, but of God." Now I come to the doctrine. Men that believe in Jesus Christ to the effec- tual receiving of Jesus Christ, they are born to it; he does not say they shall be born to it, but they are born to it; born of God, unto God, and the things of God, before they receive God to eternal salvation. Except a man be born again, he cannot see the kingdom of God." Now unless he be born of God, he cannot see it. Sup- pose the kingdom of God be what it will, he cannot see it before he be begotten of God; KK 66 514 DOCTRINAL DISCOURSES. suppose it be the gospel, he cannot see it be- fore he be brought into a state of regeneration; believing is the consequence of the new birth, "not of blood, nor of the will of man, but of God." First, I will give you a clear description of it under one similitude or two. A child before it be born into the world is in the dark dungeon of its mother's womb; so a child of God before he be born again is in the dark dungeon of sin, sees nothing of the kingdom of God, therefore it is called a new birth; the same soul has love one way in its carnal condition, another way when it is born again. ―――― 66 | Secondly, As it is compared to a birth, resem- bling a child in his mother's womb, so it is com- pared to a man being raised out of the grave; and to be born again is to be raised out of the grave of sin Awake, thou that sleepest, and arise from the dead, and Christ shall give thee life." To be raised from the grave of sin is to be begotten and born, Rev. i. 5. There is a famous instance of Christ-"He is the first- begotten from the dead, he is the firstborn from the dead;" unto which our regeneration alludeth, —that is, if you be born again by seeking those things that are above, then there is a similitude betwixt Christ's resurrection and the new birth; which were born, which were restored out of this dark world, and translated out of the kingdom of this dark world into the kingdom of his dear Son, and made us live a new life; this is to be born again; and he that is delivered from the mother's womb, it is the help of the mother; so he that is born of God, it is by the Spirit of God. I must give you a few consequences of a new birth. First of all, a child, you know, is incident to cry as soon as it comes into the world; for if there be no noise, they say it is dead. You that are born of God, and Christians, if you be not criers, there is no spiritual life in you; if you be born of God, you are crying ones; as soon as he has raised you out of the dark dungeon of sin, you cannot but cry to God, What must I do to be saved? As soon as ever God had touched the jailor, he cries out, "Men and brethren, what must I do to be saved?" Oh! how many prayer- less professors are there in London that never pray? Coffee-houses will not let you pray, trades will not let you pray, looking-glasses will not let you pray; but if you were born of God, you would. more sweet to him; but if you be born again, you cannot live without the milk of God's word. What is a woman's breast to a horse? But what is it to a child? there is its comfort night and day, there is its succour night and day. O how loath is he it should be taken from him. Mind- ing heavenly things, says a carnal man, is but vanity; but to a child of God, there is his comfort. Secondly, It is not only natural for a child to cry, but it must crave the breast, it cannot live without the breast; therefore Peter makes it the true trial of a new-born babe; the new-born babe desires the sincere milk of the word, that he may grow thereby. If you be born of God, make it manifest by desiring the breast of God. Do you long for the milk of promises? A man lives one way when he is in the world, another way when he is brought unto Jesus Christ- Isa. lxvi., " They shall suck, and be satisfied." If you be born again, there is no satisfaction till you get the milk of God's word into your souls- Isa. Ixvi. 11, "To suck, and be satisfied with the breasts of consolation." O what is a promise to a carnal man; a whorehouse, it may be, is O Thirdly, A child that is newly born, if it have not other comforts to keep it warm than it had in its mother's womb, it dies. It must have something got for its succour; so Christ had swaddling clothes prepared for him; so those that are born again, they must have some pro- mise of Christ to keep them alive; those that are in a carnal state, they warm themselves with other things; but those that are born again, they cannot live without some promise of Christ to keep them alive, as he did to the poor infant in Ezekiel, xvii." I covered thee with embroidered gold." And when women are with child, what fine things will they prepare for their child! but what fine things has Christ prepared to wrap all in that are born again! O what wrappings of gold has Christ prepared for all that are born again! Women will dress their children, that every one may see them how fine they are; so he in Ezekiel, xvi. 11—“I decked thee also with ornaments, and I also put bracelets upon thine hands, and a chain on thy neck. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head;" and, says he in the 13th verse, "thou didst prosper to a kingdom." This is to set out nothing in the world but the righteousness of Christ, and the graces of the Spirit, without which a new-born babe cannot live, unless he have the golden righteousness of Christ. Fourthly, A child when it is in its mother's lap, the mother takes great delight to have that which will be for its comfort; so it is with God's children, they shall be kept on his knee-Isaiah, lxvi. 11, "They shall suck and be satisfied with the breasts of her consolation." Ver. 13, "As one whom his mother comforteth, so will I com- fort you." There is a similitude in these things that nobody knows of but those that are born again. Fifthly, There is usually some similitude be- twixt the father and the child; it may be the child looks like its father; so those that are born again, they have a new similitude, they have the image of Jesus Christ, (Gal. iv.) every one that is born of God has something of the features of heaven upon him. Men love those children that are likest them most usually; so does God his children; therefore they are called the chil- dren of God. But others do not look like him, Christ therefore they are called Sodomites. describes children of the devil by their features the children of the devil, his works they will do; all works of unrighteousness, they are the devil's works; if you are earthly, you have borne the image of the earthly; if heavenly, you have borne the image of the heavenly. Sixthly, When a man has a child, he trains him up to his own liking, he learns the cus- tom of his father's house; so are those that 7 Z 1 - не з ! : t DOCTRINAL DISCOURSES. 515 are born of God; they have learned the custom of the true church of God, there they learn to cry, My Father and my God; they are brought up in God's house, they learn the method and form of God's house for regulating their lives in this world. Seventhly, Children, it is natural for them to depend upon their father for what they want. If they want a pair of shoes, they go and tell him; if they want bread, they go and tell him; so should the children of God do. Do you want spiritual bread? go tell God of it. Do you want strength of grace? ask it of God. Do you want strength against Satan's temptations? go and tell God of it. When the devil tempts you, run home and tell your heavenly Father; go pour out your complaints to God; this is natural to children; if any wrong them, they go and tell their father; so do those that are born of God, when they meet with temptations, go and tell God of them. | The first use is this, to make a strict inquiry whether you be born of God or not. Examine by those things I laid down before of a child of nature and a child of grace. Are you brought out of the dark dungeon of this world into Christ? Have you learned to cry, My Father? Jer. iii. 16, "And I said, Thou shalt call me thy Father." All God's children are criers. Cannot you be quiet without you have a bellyful of the milk of God's word? Cannot you be satisfied without you have peace with God? Pray you consider it, and be serious with yourselves. If you have not these marks, you will fall short of the kingdom of God, you shall never have an > "" interest there; there is no intruding. They will say, "Lord, Lord, open to us; and he will say, I know you not. No child of God, no heavenly inheritance. We sometimes give something to those that are not our children, but not our lands. O do not flatter yourselves with a portion among the sons, unless you live like sons. When we see a king's son play with a beggar, this is un- becoming; so if you be the king's children, live like the king's children; if you be risen with Christ, set your affections on things above, and not on things below; when you come together, talk of what your Father promised you; you should all love your Father's will, and be con- tent and pleased with the exercises you meet with in the world. in the world. If you are the children of God, live together lovingly; if the world quarrel with you, it is no matter; but it is sad if you quarrel together. If this be amongst you, it is a sign of ill-breeding, it is not according to rules you have in the word of God. Dost thou see a soul that has the image of God in him? Love him, love him; say, This man and I must go to heaven one day; serve one another, do good for one another; and if any wrong you, pray to God to right you, and love the brotherhood. Lastly, If you be the children of God, learn that lesson, "Gird up the loins of your mind as obedient children, not fashioning yourselves according to your former conversation; but be ye holy in all manner of conversation." Con- sider that the holy God is your Father, and let this oblige you to live like the children of God, that you may look your Father in the face with comfort another day. KF2 THE RESURRECTION OF THE DEAD, AND ETERNAL JUDGMENT. THE RESURRECTION OF THE DEAD, AND ETERNAL JUDGMENT; OR, THE TRUTH OF THE RESURRECTION OF THE BODIES, BOTH OF GOOD AND BAD, AT THE LAST DAY, ASSERTED, AND PROVED BY GOD'S WORD: ALSO, THE MANNER AND ORDER OF THEIR COMING FORTH OF THEIR GRAVES : AS ALSO, ALSO, WITH WHAT BODIES THEY DO ARISE; TOGETHER WITH A DISCOURSE OF THE LAST JUDGMENT, AND THE FINAL CONCLUSION OF THE WHOLE WORLD. COURTEOUS READER, THOUGH this be a small treatise, yet it doth pre- sent thee with things of the greatest and most weighty concernment, even with a discourse of life and death to eternity; opening and clearing by the scriptures of God that the time is at hand when there shall be a resurrection of the dead, both of the just and unjust, even of the bodies of both, from the graves where they are, or shall be, at the approach of that day. Thou hast also in these few lines the order and manner of the rising of these two sorts of people, wherein is shewed thee with what body they shall then rise, as also their states and con- dition at this day, with great clearness. For here thou shalt see the truth and manner of the terrible judgment, the opening of the books, the examining of witnesses, with a final conclusion upon good and bad; which I hope will be profitable to thy soul that shall read it. For if thou art godly, then here is that which will, through God's blessing, encourage thee to go on in the faith of the truth of the gospel; but if thou art ungodly, then here thou mayst meet with conviction; yea, and that of what will be, without fail, thy end at the end of the world, whether thou continue in thy sins, or re- pent. If thou continue in them, blackness, and darkness, and everlasting destruction; but if thou repent, and believe the gospel, then light, and life, and joy, and comfort, and glory, and happiness, and that to eternity. Wherefore, let me here beg these things at thy hand- First, That thou take heed of that spirit of mockery that saith, "Where is the promise of his coming?" 2 Pet. iii. 4, 5; Luke, xxi. 34, 35. My discourse upon this text will chiefly concern the resurrection of the dead; wherefore to that I shall immediately apply myself, not meddling with what else is couched in the words. You see here that Paul being, upon his ar- Secondly, Take heed that thy heart be not overcharged with surfeiting, and drunkenness, and the cares of this life, and so that day come upon thee unawares. Thirdly, But be diligent in making thy call- ing and election sure, that thou in the day of which thou shalt read more in this book be not found without that glorious righteousness that will then stand thee in stead, and present thee before His glorious presence with exceeding joy. To Him be glory in the church by Christ Jesus, world without end. Amen. JOHN BUNYAN. Acts, xxiv. 14, 15 —“ But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets, and have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.” raignment, accused of many things by some that were violent for his blood, and being licensed to speak for himself by the then heathen magistrate, he doth in few words tell them, that as touching the crimes wherewith they charged him he was qara byla ar 520 DOCTRINAL DISCOURSES. utterly faultless; only this he confessed, that after that way which they call heresy, so he worshipped the God of his fathers, believing all things that are written in the law and the prophets, and that he had the same hope towards God which they themselves did allow, that there should be a resurrection of the dead, both of the just and unjust. | Whence note by the way, that a hypocritical people will persecute the power of those truths in others which themselves in words profess. I have hopes towards God, and that such a hope which themselves do allow, and yet I am this day, and that for this very thing, persecuted by them. But to come to my purpose-"There shall be a resurrection of the dead," &c. By these words the apostle sheweth us what was the substance of his doctrine-to wit, that there should be a resurrection of the dead; and by these words also, what was the great argument with his soul to carry him through these temptations, afflic- tions, reproaches, and necessities he met with in this world, even the doctrine of a resurrection. I have hope towards God, saith he; and there is my mind fixed; for there shall be a resurrection of the dead, both of the just and unjust. The rea- son why I cannot do what these Jews would have me, also why I cannot live as do the Gentiles, it is because I have in my soul the faith of the re- surrection. This is the doctrine, I say, which makes me fear to offend, and that is as an under- girder to my soul, whereby I am kept from de- struction and confusion under all the storms and tempests I here go through. In a word, this is it that hath more awe upon my conscience than all the laws of men, with all the penalties they inflict. "And herein do I exercise myself, to have always a conscience void of offence both toward God, and toward men," ver. 16. Now here, seeing this doctrine of the resur- rection of the dead hath that power both to bear up and to awe, both to encourage and to keep within compass, the spirit and body of the people of God, it will be requisite and profitable for us to inquire into the true meaning and nature of this word," the resurrection of the dead." And for the better compassing of this matter, I shall briefly inquire, First, What in this place is meant by "the dead." Secondly, What is meant by "the resurrec- "" tion. Thirdly, Why the apostle doth here speak of the resurrection of the dead" as of a thing yet to come "There shall be a resurrection of the dead, both of the just and unjust.' For the first. The "dead" in scripture go under a fivefold consideration; as, 1. Such as die a natural death, or as when a man ceaseth to be any more in this world, as David, whom Peter tells us "is both dead and buried, and his sepulchre remaineth with us to this day," Acts, ii. 29. 2. There are a people that are reckoned dead in trespasses and sins, as those are who never yet were translated from darkness to light, and from the power of Satan to God. Such, I say, who yet never felt the power of the word and Spirit of God to raise them from that state, to walk with him in the regeneration, making a life out of Christ and his present benefits, Ephes. ii. 1, 2; John, v. 25. 3. There is a death seizeth men often after some measure of light received from God, and some profession of the gospel of Christ. These, for the certainty of their damnation, are said to be dead-dead, twice dead, and plucked up by the roots, Jude, 12. 4. There is in scripture mention made of a death to sin, and the lusts of the flesh; this death is the beginning of true life and happiness, and is a certain forerunner of a share in Christ, and with him in another world, Romans, vi. 6-9; 2 Tim. ii. 11. 5. Lastly, there is also in the word a relation of eternal death; this is the death that those are in, and swallowed up of, that go out of this world Godless, Christless, and graceless; dying in sin, and so under the curse of the dreadful God; who, I say, because they have missed of the Lord Jesus Christ the Saviour in this day of grace, are fallen into the gulf and jaws of eter- nal death and misery, in the fire that never shall be quenched, Mark, ix. 43, 44; Luke, xvi. 23-27. Now, then, seeing there is death, or to be dead, taken under so many considerations in the scrip- ture, it is evident that to be dead in Christ, the text is not meant of them all; I then must dis- tinguish and inquire which of these deaths it is that here the apostle did look for a resurrection from. First, then, it cannot be meant a resurrection from eternal death; for from that there is no redemption, Psalm xlix. 38. Secondly, Neither is it a resurrection from that double death; for they that are in that are past recovery also. Thirdly, And as for those that are dead to sin, it is nonsense to say there shall or can be a resurrection from that, for that itself is a resur- rection; which resurrection also the apostle had then passed through, and also all the brethren, as he saith, "You hath he quickened, who were dead in trespasses and sins," Col. ii. 12, 13, 20. And again, "If ye then be risen with Christ." And again, "Wherein also ye are risen with him, through the faith of the operation of God, who raised him from the dead,” Col. iii. I. Lastly, The dead, therefore, in this scripture must be understood of those that have departed this life, that have body and soul separated each from the other; and so the resurrection, a resur- rection of the body out of the grave; as Daniel saith," Many that sleep in the dust of the earth shall arise." And again," The hour is coming, when all that are in their graves shall hear his voice, and shall come forth," &c., Dan. xii. 2; John, v. 28. The resurrection of the just, then, is the rising of the bodies of the just, and the resurrection of the unjust, the rising of their bodies, at the last judgment. This also is the meaning of that say- ing of Paul to Agrippa, "I stand, and am judged for the hope of the promise made unto our fathers," (Acts, xiii. 32, 33;) which promise at first began to be fulfilled in the resurrection of the body of Christ, and hath its accomplishment DOCTRINAL DISCOURSES. 521 | when the dead, small and great, are raised out of their graves. Wherefore, though Paul saith it is already fulfilled, yet here he saith he hopes it shall come. "Which promise," saith he, our twelve tribes, instantly serving God day and night, hope to come.' As God told Daniel, saying, "Go thy way, for thou shalt stand in thy lot at the end of the days," Dan. xii. 13. (6 "" Christ is already risen, and therefore so far the promise is fulfilled; but his saints are yet in their graves, and therefore that part of the ful- filling of it is yet to come, as he saith, "Why should it be an incredible thing with you that God should raise the dead?" Acts, xxvi. 6-8. Again; that it is the resurrection of the dead bodies of both saints and sinners that is here in- serted is further evident, because the apostle saith it is the resurrection that the very Pharisees themselves allowed. I have hope towards God, saith he, which themselves also allow; then what that hope is he in the next words sheweth- namely, that there shall be a resurrection of the dead, &c. Now we know that the Pharisees did not allow of a resurrection from a state of nature to a state of grace, which is the same with the new birth, but did confidently allow and teach that they were the children of Abraham ac- cording to the flesh. Yea, when any of them began to adhere or incline to Christ's doctrine in some things, yet the doctrine of the new birth, or of being raised from a state of nature to a state of grace, they would very much stick at, though in the meantime they utterly were against the doctrine of the Sadducees, which de- nied the resurrection of the body, John, iii. 1—10; viii. 31–36; Acts, xxiii. 6—8. Further, the resurrection here spoken of must needs be the resurrection of the body, because it is called "a resurrection of the dead, both of the just and unjust”—that is, of both saints and sinners, according to the saying of Christ, "The hour is coming, when all that are in their graves shall hear his voice, and shall come forth; they that have done good, to the resurrection of life; and they that have done evil, to the resurrection of damnation," John, v. 28, 29. Again; the resurrection here mentioned is a resurrection to come, not already enjoyed, either by saints or sinners-"There shall be a resurrec- tion of the dead, both of the just and unjust." Now, I say, the resurrection here being yet de- ferred by the just, and counted also the resurrec- tion of the dead, both of the just and unjust, it must needs be the same resurrection that is spoken of by Job, who saith, "So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep," Job, xiv. 12. Having thus, in few words, opened this scrip- ture unto you, I shall, in the next place, for the fur- ther satisfaction of those that are yet wavering, and for the refreshment of those that are strong and steadfast, lay down before you several unde- niable scripture demonstrations of the resurrec- tion of the dead, both of the just and unjust. I shall first begin with the resurrection of the just. First, The just must arise, because Christ is risen from the dead. Christ is the head of the just, and they are the members of his body; and because of this union, therefore the just must arise. This is the apostle's own argument-" If Christ," saith he, "be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is not Christ risen," 1 Cor. xv. 12, 13. Now, I say, the reason why the apostle thus argueth the resurrection from the dead by the resurrection of Christ, it is, because the saints (of whose resurrection he bere chiefly discourseth) are in their bodies, as well as in their souls, the members of Christ- "Know you not," saith he, "that your bodies are the members of Christ," 1 Cor. vi. 15. A very weighty argument; for if a good man be a member of Christ, then he must either be raised out of his grave, or else sin and death must have power over a member of Christ. I say again, if this body be not raised, then also Christ is not a complete conqueror over his enemies, forasmuch as death and the grave have still power over his members. "The last enemy that shall be de- stroyed is death." Now, though Christ in his own person hath a complete conquest over death, &c., yet death hath still power over the bodies of all that are in their graves. Now, I say, Christ being considered with relation to his members, then he hath not yet a complete con- quest over death, neither will he until they every one be brought forth of their graves; for then, and not till then, shail that saying be every way fulfilled, fulfilled, "Death is swallowed up of victory," 1 Cor. xv. 26, 53, 54. >> Secondly, As there must be a resurrection of the just, because Christ is their head, and they his members, so also, because the body of the saints, as well as their soul, is the purchase of Christ's blood. "Ye are bought with a price,' saith Paul; "wherefore glorify God in your body and in your spirit, which are God's," 1 Cor. vi. 20. Christ will not lose the purchase of his blood. O death, saith Christ, I will have them; O grave, I will make thee let them go; I will ransom them from the power of the grave; I will redeem them from death. I have bought them, and they shall be mine. "O death, I will be thy plague; O grave, I will be thy destruction," Hos. xiii. I say, though the power of the grave be invincible, and death be" the king of terrors," (Job, xviii. 13, 14,) yet he who hath the keys of hell and of death at his girdle, (Rev. i. 18,) to him belongeth the issues from death. "He that is our God is the God of salvation; and to God the Lord belong the issues from death," (Psalm lxviii.,) and we, the price of his blood, shall be delivered. Thirdly, As the body is the member of Christ, and the price of his blood, so it is the temple of the Holy Ghost, which is in us. "What? know you not that your body is the temple of the Holy Ghost which is in you, and you are not your own?" 1 Cor. vi. 13, 14, 19. The body is no such ridiculous thing in the account of Christ as it was in the account of the Sadducees. "The body is not for fornication, but for the Lord, and the Lord for the body;" and that not only in this world, but that which is to come; where- fore he saith, "God hath both raised up the Lord Jesus, and will raise us up also by his power"— 522 : DOCTRINAL DISCOURSES. that is, as he hath raised up the body of Christ, so will he raise up ours also by Christ. Fourthly, The bodies of the just must arise again, because of that similitude that must be betwixt the body of the Lord Jesus Christ and the bodies of the saints. "When he shall appear, we shall be like him," 1 John, iii. 2. Now we have it abundantly manifest in scripture that the body of the Lord Jesus was raised out of the grave, caught up into heaven, and that it ever remaineth in the holiest of all, a glorified body, Luke, xxiv. 3-9, 35-43; John, xx. 24-28; Acts, i. 12; ii. 31; xvii. 30-32; Mark, xvi. 6, 7, 19; Heb. vii. 24-26; viii. 2, 3; x. 12; Col. i. 18; 1 Cor. xv. 22, 23. کار Now, I say, it would be very strange to me if Christ should be raised, ascended, and glorified in that body, and yet that his people should be with him no otherwise than in their spirits, especially seeing that he in his resurrection is said to be but "the first-begotten from the dead, and the first-fruits of them that sleep." For we know that a first-begotten doth imply more sons, and that first-fruits do foreshew an after-crop; wherefore we conclude, "that as in Adam all die, so in Christ shall all be made alive. But every man in his own order: Christ the first- fruits; and afterwards them that are his at his coming." And hence it is that the scripture saith," He shall change our vile body, that it may be fash- ioned like to his glorious body." And hence it is again that the day of Christ is said to be "the day of the manifestation of the sons of God, and of the redemption of our body," (Phil. iii. 20, 21; Rom. viii. 21-24;) for then shall the saints of God not only be, but appear as their Saviour, be- ing delivered from their graves, as he is from his, and glorified in their bodies, as he is in his. Fifthly, There must be a resurrection of the body of the saints, because the body, as well as the mind, hath been a deep sharer in the afflic- tions that we meet with for the Gospel's sake. Yea, the body is ofttimes the greatest sufferer in all the calamities that for Christ's sake we here undergo; it is the body that feels the stocks, the whip, hunger and cold, the fire and rack, and a thousand calamities; it is the body in which we have the dying marks of the Lord Jesus, "that the life of Jesus also might be made manifest in our mortal flesh," Gal. vi. 17; 2 Cor. iv. 9—15. God is so just a God, and so merciful to his people, that though the bodies of his saints should, through the malice of the enemy, be never so dishonourably tortured, killed, and sown in the grave, yet he will (as further will be shewn anon) raise it again in incorruption, glory, and honour; as he saith also in another place, that we who have continued with Christ in his temptations, that have for his sake underwent the reproach and malice of the world, to you, saith Christ, "* I appoint a kingdom, as my Father hath appointed unto me. If we suffer with him, we shall reign with him; and he that hateth his life in this world, shall keep it to life eternal." All this is to be enjoyed, especially at the resurrection of the just, Luke, xxii. 28, 29; 2 Tim. ii. 12; John, xii. 29. But, sixthly, There must be a resurrection of the just, otherwise there will be the greatest dis- appointment on all sides that ever was since man had a being on the earth. A disappointment, I say, CC First, Of the will of God-" For this is the will of the Father that sent me," saith Christ, that of all that he hath given me I should lose nothing," (not a dust,)" but should raise it up again at the last day," John, vi. 39. Secondly, A disappointment of the power of God-for he that hath raised up the Lord Jesus, doth also intend to raise us up by his power, even our bodies; as Paul saith, "The body is not for fornication, but for the Lord, and the Lord for the body. And God hath both raised up the Lord, and will also raise us up by his power," 1 Cor. vi. 13, 14. Thirdly, If there should be no resurrection of the just, Christ also would be wonderfully dis- appointed of the fruits of all his sufferings. As I told you before, his people are the price of his blood, and the members of his body, and he is now at the right hand of God, "far above all principalities and powers, and every name that is named," "expecting till his enemies be made his footstool,” (Heb. i. 13,) and brought under the foot of the weakest saint; which will not be until the last enemy, death, is destroyed. We know that he said, when he went away, that he would come again, and fetch all his people to himself, even up into heaven, that where he is, there we may be also. But, I say, how will he be disappointed if when he comes, the grave and death should prevent and hinder him, and with its bars keep down those whom he hath ran- somed with his blood from the power thereof? John, xii. 26; xiv. 1–3; xvii. 24. Fourthly, If the bodies of the just arise not from the dead, then they also will be disappointed. It is true, the saints departed have far more fel- lowship and communion with God and the Lord Jesus than we have, or are yet capable of having, they being in paradise, and we in this world; but yet, I say, for all that, they are, though there, very much longing for the day of the Lord's vengeance, which will be the day in which they will, and must, arise from the dead, Luke, xxiii. 43. This, I say, is the time that they long for, when they cry under the altar, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? When they died, they died in hope to obtain a better resurrection," (Heb. xi. 35; Rev. vi. 10, 11;) and now they are gone, they long till that day be come; till the day come, I say, when the dead, even all the enemies of Christ, shall be judged; for then will he give reward to his servants the prophets, and to his saints, and to all that fear his name, small and great, Rev. xi. 18. Fifthly, If the just arise not, great disappoint- ment also will be to the saints yet alive in this world; for notwithstanding they have already received the first-fruits of the Spirit, yet they wait, not only for more of that, but also for the resurrection, redemption, and changing of this vile body. "For our conversation is in hea- ven," saith Paul," from whence we look for the Saviour, the Lord Jesus Christ, who shall change DOCTRINAL DISCOURSES. 523 our vile body, that it may be fashioned like to his glorious body," Rom. viii. 20—24; Phil. iii. 20, 21. But now, I say, if the body riseth not, then how can it be made like to the glorious body of Christ Jesus; yea, what a sad disappoint- ment, infatuation, and delusion are those poor creatures under that look, and that by scripture warrant, for such a thing? They look for good, but behold evil; they expect to be delivered in their whole man from every enemy, but lo, both death and the grave, their great enemies, do swallow them up for ever. But, beloved, be not deceived. "The needy shall not always be forgotten, the expectation of the poor shall not perish for ever," Psalm ix. 10. Saith Christ, "He that seeth the Son, and believeth on him that sent him, hath everlasting life, and I will raise him up at the last day," John, vi. 40. Sixthly, If the just arise not out of their graves, then also is every grace of God in our souls de- feated; for though the spirit of devotion can put forth a feigned show of holiness with the denial of the resurrection, yet every grace of God in the elect doth prompt them forward to live as be- comes the gospel, by pointing at this day; as, First, It is this that faith looks at, according as it is written, "I believed, and therefore have I spoken; we also believed, and therefore speak; knowing that he that hath raised up the Lord Jesus shall raise us up also by Jesus, and shall present us with you," 2 Cor. iv. 13, 14. Secondly, Hope looks at this. "We," saith Paul," which have the firstfruits of the Spirit, even we ourselves groan within ourselves, wait- ing for the adoption, to wit, the redemption of our body"—that is, we expect this by hope; but hope which is seen is not hope; for what a man seeth," or hath in present possession, why doth he yet hope for it," Romans, viii. 23-25. 44 Thirdly, The grace of self-denial also worketh by this doctrine-" If after the manner of men, I have fought with beasts at Ephesus, what advan- tageth it me, if the dead rise not ?" 1 Cor. xv. 32. As who should say, Wherefore do I deny myself of those mercies and privileges that the men of this world enjoy? Why do not I also, as well as they, shun persecution for the cross of Christ? If the dead rise not, what shall I be the better for all my trouble that here I meet with for the gospel of Christ? Fourthly, Both zeal and patience, with all the other graces of the Spirit of God in our hearts, are much, yea, chiefly encouraged, animated, and supported by this doctrine; as James saith, "Be patient, therefore, my brethren, unto the coming of the Lord," for then shall the dead be raised, James, v. 7, 8. Behold, the husbandman waiteth for the precious fruits of the earth, and hath long patience, till he receive both the early and latter rain. Be ye also patient, stablish your hearts, for the coming of the Lord draws nigh," 1 Thess. iv. 16, 17. 66 he denieth the resurrection of the body of Christ. This is the Spirit's own doctrine-" For if the dead rise not, then is not Christ risen," 1 Cor. xv. 16. He that denieth the resurrection of the members, denieth the resurrection of the head; for seeing the resurrection of the saints is proved by the resurrection of Christ, he that doth deny the resurrection of the saints must needs deny the resurrection of Christ that proves it. Now this error, as it is in itself destructive to all Christian religion, so it, like an adder, carrieth within its bowels many other alike devilish and filthy; as, 1. He that denieth the resurrection of the saints, he concludeth that to preach deliverance from sin and death is vain preaching; for how can he be freed of sin that is swallowed up for ever of death and the grave? as he most certainly is that is always contained therein; as Paul saith, If Christ be not risen, (whose resurrection is the ground of ours,) then our preaching is vain, and your faith is also vain,” (1 Cor. xv. 14;) then we preach fables, and you receive them for truth. 2. This error casteth the lie in the face of God, of Christ, and the Scriptures "Yea, and we also," saith Paul," are found false witnesses of God; because we have testified of God that he raised Christ up, if so be that the dead rise not,” 1 Cor. xv. 15. Mark, before he said, Christ in his resurrection doth prove our resurrection; but now he saith that our resurrection will prove the truth of his; and indeed both are true; for as by Christ's rising ours is affirmed, so by ours his is demonstrated. 3. The denial of the resurrection also damneth all those that have departed this world in the faith of this doctrine-" If Christ be not raised," (as if he is not, we rise not,)" then is not only your faith vain, and ye are yet in your sins that are alive, but then they also that are fallen asleep in Christ are perished," 1 Cor. xv. 17, 18. 4. He that denieth the resurrection of the just, he concludeth that the Christian is of all men the most miserable. Mark the words: Mark the words: "If in this life only we have hope in Christ, we are of all men the most miserable," 1 Cor. xv. 19. First of all, men the most miserable, because we let go present present enjoyments for those that will never come, if the dead rise not." Of all men most miserable, because our faith, our hope, our joy, and peace are all but a lie, "if the dead rise not.' But you will say, he that giveth up himself to God shall have comfort in this life. Ah! but if the dead rise not, all our comfort that now we think we have from God will then be found pre- sumption and madness, because we believe that God hath so loved us as to have us in his day, in body and soul, to heaven; which will be nothing >> so, if the dead rise not. If in this life only we have hope in Christ, we are of all men most miserable. Poor Christian! thou that lookest for the blessed hope of the resurrection of the body at the glorious appearing of the great God and our Saviour Jesus Christ, how wilt thou be deceived, if the dead rise not! "But now is Christ risen, and become the firstfruits of them that sleep; for since by man came death, by man came also the resurrection from the dead," 1 Cor. Seventhly, The doctrine of the resurrection of the just must needs be a certain truth of God, if we consider the devilish and satanical errors and absurdities that must unavoidably follow the denial thereof; as, He that holdeth no resurrection of our body, xv. 20, 21. ▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬ 524 DOCTRINAL DISCOURSES. 5. But again; he that denieth the resurrec- tion of the dead, he setteth open a floodgate to all manner of impiety; he cutteth the throat of a truly holy life, and layeth the reins upon the neck of the most outrageous lusts; for if the dead rise not, let us eat and drink; that is, do any- thing, though never so diabolical and hellish; let us eat and drink, for to-morrow we die, (1 Cor. xv. 32,) and there is an end of us; we shall not arise again, to receive either evil or good. 6. To deny this resurrection, nay, if a man do but say it is past either with him or any Chris- tian, his so saying tendeth directly to the destruc- tion and overthrow of the faith of them that hear him; and is so far from being according to the doctrine of God, that it eateth out good and wholesome doctrine even as cankers eat the face and flesh of a man. How ill-favouredly do they look that have their nose and lips eaten off with the canker! Even so badly doth the doc- trine of no resurrection of the dead look in the eyes of God, Christ, saints, and scripture, 2 Tim. ii. 18. Lastly, I conclude, then, that to deny the re- surrection of the bodies of the just, it argueth, First, Great ignorance of God, ignorance of his power to raise, ignorance of his promise to raise, ignorance of his faithfulness to raise, and that both to himself, Son, and saints, as I shewed before. Therefore saith Paul to those that were thus deluded, "Awake to righteousness, and sin not; for some have not the knowledge of God. I speak this to your shame," 1 Cor. xv. 32-34. As if he had said, Do you profess Christianity, and do you question the resurrection of the body? Do you not know that the resurrection of the body, and glory to follow, are the very quintessence of the gospel of Jesus Christ? Are you ignorant of the resurrection of the Lord Jesus, and do you question the power and faith- fulness of God, both to his Son and his saints, because you say there shall be no resurrection of the dead. You are ignorant of God, of what he can do, of what he will do, and of what he will by doing glorify himself. Secondly, As it argueth very great ignorance of God's power, faithfulness, &c., so it argueth gross ignorance of the tenour and current of the scriptures; for as touching the dead, that they are raised, have ye not read in the book of Moses, saith Christ, how that God said unto him in the bush, "I am the God of Abraham, the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living; ye do therefore greatly err," Mark, xii. 26, 27. To be the God of Abraham, Isaac, and Jacob, it is to be understood of his being their God under a new covenant consideration; as he saith, I will be their God, and they shall be my people." Now, thus he is not the God of the dead—that is, of those that perish, whether they be angels or men, Heb. viii. 10, 11; John, viii. 44; 1 John, iii. 8-10; Hos. vi. 2; Col. iii. 4; Eph. i. 4. Now, I say, they that are the children of God, as Abraham, Isaac, and Jacob, they are counted the living under a threefold consideration- 1. In their Lord and head, and thus all the elect may be said to live; for they are from eternity chosen in him, who also is their life, though possibly many of them yet unconverted. I say, yet Christ is their life by the eternal purpose of God. 2. The children of the new covenant do live both in their spirits in glory by open vision, and here by faith and the continual communication of grace from Christ into their souls, Galatians, ii. 20. 3. They live also with respect to their rising again; for God calleth those things that are not as though they were. To be born, dead, buried, risen, and ascended, are all present with God, (Rom. iv. 17;) he liveth not by time, as we do— a thousand years to him are but as the day that is past. And again, "One day is as a thousand years." Eternity, which is God himself, admitteth of no first, second, and third; all things are naked and bare before him, and present with him; all his live unto him. "There shall be a resurrec- tion of the dead, both of the just and unjust," 2 Peter, iii. 8; Heb. iv. 13; Isaiah, xlvi. 9, 10; Rom. viii. 29-34. A resurrection-of what? Of that which is sown, or of that which was never sown? If of that which is sown, then it must be either of that nature that was sown, or else of the corruption that cleaveth to it; but it is the nature, and not the corruption that cleaveth unto it, that riseth again. And verily, the very term "resurrection" is a forcible argument to prove the dead shall come forth of their graves; for the Holy Ghost hath always spoken more properly than to say, There shall be a resurrection of the dead, both of the just and unjust; when yet neither the good nor the bad shall come forth of their graves, but rather something else, to delude the world withal. Having thus in few words shewed you the truth of the resurrection of the dead, I now come to the manner of their rising. The manner of the resurrection of the dead. And first of the just. The apostle, when he had in the fifteenth of the 1st of the Corinthians proved the truth and certainty of the resurrection, he descends to the discovery of the manner of it; and to the end he might remove those foolish scruples that attend the hearts of the ignorant, he begins with one of their questions-"But some will say," saith he, "how are the dead raised? and with what body do they come?" To which he answereth first by a similitude of seed that is sown in the earth. In which similitude he inserteth three things- First, That our reviving or rising must be after death-"That which thou sowest is not quickened except it die.” Secondly, That at our rising we shall not only revive and live, but be changed into a far more "That glorious state than when we were sown. which thou sowest, thou sowest not that body that shall be, &c. But God giveth it a body as it pleaseth him"-that is, he giveth the body more splendour, lustre, and beauty at its resur- rection. P But, thirdly, Neither its quickening nor yet transcendent splendour shall hinder it from being the same body (as to the nature of it) that was sown in the earth; for as God giveth it a body DOCTRINAL DISCOURSES. 525 for honour and splendour as it pleaseth him, so "to every seed his own body." And, indeed, this similitude by which he here reasoneth the manner of the resurrection of the just is very natural, and fitly suiteth each par- ticular; for, as to its burial— First, The corn of wheat is first dead, and after sown and buried in the earth; and so is the body of man. Secondly, After the corn is thus dead and buried, then it quickeneth and reviveth to life; so also shall it be with our body; for after it is laid in the grave and buried, it shall then quicken, rise, and revive. Again; as to the manner of its change in its rising, this similitude also doth fitly suit; as, First, It is sown a dead corn; it is raised a living one. Secondly, It is sown dry, and without comeli- ness; it riseth green and beautiful. Thirdly, It is sown a single corn; it riseth a full ear. Fourthly, It is sown in its husk; but in its rising it leaveth that husk behind it. Further, though the kernel thus die, be buried, and meet with all this change and alteration in these things, yet none of them can cause the nature of the kernel to cease-it is wheat still. Wheat was sown, and wheat ariseth; only it was sown dead, dry, and barren wheat; and riseth living, beautiful, and fruitful wheat. hath this alteration, then, that it doth greatly change its resemblance, though yet it hath this power as still to retain its own nature. God giveth it a body as it pleaseth him, “but to every seed his own body.' It >> The apostle having thus presented the manner of the resurrection of the saints by the nature of seed sown and rising again, he proceedeth, for further illustration, to three more similitudes- The first is, to shew us the variety and glory of flesh. The second is, to shew us the difference of glory that is between heavenly bodies and those that are earthy. The third is, to shew us the difference that is between the glory of the light of the sun from that of the moon, and also how one star differeth from another in glory; and then concludeth, "so is the resurrection of the dead," 1 Cor. xv. 39-43. As who should say, at the resurrection of the bodies, they will be abundantly more altered and changed than if the flesh of beasts and fowls were made as noble as the flesh of men, or the bodies of earth were made as excel- lent as the heavenly bodies, or as if the glory of the moon should be made as bright and as clear as the glory of the sun, or as if the glory of the least star was as glorious and as shining as the biggest in the firmament of heaven. It is a resurrection indeed, a resurrection every way. The body ariseth, as to the nature of it, the self-same nature; but as to the manner of it, how far transcendent is it! There is a poor, dry, wrinkled kernel cast into the ground, and there it lieth, and swelleth, breatheth, and, one would think, perisheth; but behold, it receiveth life, it chitteth, it putteth forth a blade, and groweth into a stalk, there also appeareth an ear; it also sweetly blossoms, with a full kernel in the ear; it is the same wheat, yet behold how the form and fashion of that which now ariseth doth differ from that which then was sown; its glory also when it was sown is no glory when compared with that in which it riseth; and yet it is the same that riseth that was sown, and no other, though the same after a far more glorious manner; not the same with its husk, but with- out it. Our bran shall be left behind us when we rise again-The comparison also between the bodies heavenly and bodies earthly holds forth the same "The glory of the celestial is one, and the glory of the terrestrial is another." Now mark it; he doth not speak here of the natures of each of these bodies, but of the trans- cendent glory of one above another. "The glory of the heavenly is one, and the glory of the earthly is another." Wherefore I say, at our rising we shall not change our nature, but our glory; we shall be equal to the angels, (Luke, xx. 36,) not with respect to their nature, but glory. The nature also of the moon is one thing, and the glory of the moon is another ; and so one star also differeth from another in glory. A beggar hath the same nature as a king, and gold in the ore the same nature with that which is best refined; but the beggar hath not the same glory with the king, nor yet the gold in ore the same glory with that which is refined. But our state will be far more altered than any of these in the days when we, like so many suns in the firmament of heaven, arise out of the heart and bowels of the earth. ▬▬▬▬▬▬▬▬▬▬▬ These things thus considered do shew you how vainly they argue that say our human na- ture, consisting of body and soul, shall not in- herit the kingdom of God, and also how far from their purpose that saying of the apostle is which saith that "flesh and blood shall not inherit the kingdom of God." And now also, because I am fallen upon the objection itself, I shall not pass it but with a short dash at it. Wherefore, reader, whoever thou art, consider that frequently in scripture the words "flesh” and blood" (as also in the place alleged) are not to be under- stood of that matter which God made, which flesh cleaveth to our bones, and blood runs in our veins; but is taken for that corruption, weak- ness, mortality, and evil that cleaveth to it; which weakness and corruption, because it pos- sesseth all men, and also wholly ruleth where the soul is unconverted, therefore it beareth the name of that which is ruled and acted by it-to wit, our whole man, consisting of body and soul-yet, I say, is a thing distinct from that flesh and blood which is essential to our being, and without which we are no men. As, for instance, he that is Christ's, saith Paul, "hath crucified the flesh, with the affections and lusts," Gal. v. 24. Who is so vain as to think that the apostle by these words should mean our material flesh that hangeth on our bones, and that is mixed with our natural blood, sinews, and veins, and not rather of that inward fountain of sin, corruption, and wickedness which in another place he calleth "the old man, with his deceitful lusts," Eph. iv. 22. Again, "The flesh lusteth 526 DOCTRINAL DISCOURSES against the spirit, and the spirit against the flesh." Is it our flesh that hangeth on our bones which lusteth against the spirit, and that also against which the spirit lusteth? Certainly, if the spirit lusteth against our material flesh, then it is our duty not to nourish it at all, because by nourishing of it we nourish that against which the Spirit of God fighteth and warreth. Nay, if the spirit lusts against the flesh on our bones simply considered as flesh, and if it be our duty to follow the spirit, as it is, then we must needs kill ourselves, or cut our flesh from our bones. For whatever the Spirit of God lusteth against, it must be destroyed; yea, it is our duty with all speed to destroy it. But wilt thou know, O vain man, that by flesh here is to be understood, not the nature that God hath made, but the cor- rupt apprehension, and wisdom, with those in clinations to evil, that lodge within us, which in another place are called the "wisdom of the flesh," yea, in plain terms, "flesh and blood," where Christ saith, "Flesh and blood hath not revealed this unto thee, but my Father which is in heaven," Matt. xvi. 16. and infected with many corrupt and filthy things as touching bodily weaknesses, yea, and also with many sinful infirmities, by reason of that body of sin and death that yet remains in us; but yet God, I say, distinguisheth between our weaknesses and his workmanship, and can tell how to save the whole man of his people while he is destroying the corruption of weakness that cleaveth to them. | Nay, observe it, all these places, with many others, do rather point at a corrupt soul than a corrupt body; for, indeed, sin and all spiritual wickedness have their seat in the heart and soul of a man, and by their using this or that member of the body, so defile the man; the weaknesses of the body, or that attend our ma- terial flesh and blood, they are weaknesses of another kind, as sickness, aches, pains, sores, wounds, defection of members, &c. Wherefore, where you read of flesh and blood as rejected of God, especially when it speaks of the flesh and blood of saints, you are not to understand it as meant of the flesh which is their proper human nature, but of that weakness which cleaveth to it. Paul in another place reckoneth up the works of the flesh in many things, as in witchcraft, hatred, variance, strife, emulation, fornication, and many others; but can any imagine that he there should strike at that flesh which hangeth on our bones, rather than at that malignity and rebellion that are in the mind of man against the Lord, by reason of which the members of the body are used this way, and also sometimes that, to accomplish its most filthy and abusive deeds, Gal. xvii. 18-21. "They are enemies in their minds by wicked works," Col. i. 21. Thus you see that "flesh and blood" is not to be taken always for the flesh that is upon our hands, and feet, and other parts of our body, but for that sin, weakness, and infirmity that cleaveth to our whole man. Further, then, touching our real substantial flesh, it may be either considered as God's crea- ture purely, or as corrupted with sin and in- firmity. Now if you consider it as corrupted, so it shall not inherit the kingdom of God; but yet consider it as God's creature, and so all that God hath converted to himself through Jesus Christ shall, even with that body when changed, inherit the kingdom of God. The woman whose clothes are foul can yet distinguish between the dirt and the cloth on which it hangeth; and so deals God with us. It is true, there is not one saint but while he liveth here his body is arrayed | And now to return to the place objected- "Flesh and blood shall not inherit the kingdom of God." It cannot be truly understood that that flesh which is man's nature shall not enter to the kingdom; for then, as I said before, Christ must lose his members, the purchase of his blood, the vessels and temples of his Spirit; for all this is our body. Again, then Christ also, in that his body, which is also our flesh and blood, is not in glory, contrary to the whole current of the New Testament, Heb. ii. 14, 15; vii. 24, 25; viii. 3, 4; x. 10-12; Rev. i. 18; ii. 8. Yea, it would be nonsense to say there should be a resurrection, and that our vile body shall be changed, and made like to the glorious body of the Son of God, if this body do not at all rise again, but some other thing, which is not in us and our nature. But to be short; the apostle here when he saith, "Flesh and blood shall not inherit," &c., speaks properly of that mortality and weakness that now attends our whole man, and not of our real substantial body itself. For after he had said, "Flesh and blood shall not inherit the kingdom of God," he adds, "neither doth corruption inherit incorruption," which two sayings are answerable to what he presently adds, saying, "Behold, I shew you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump for the trumpet shall sound, and the dead"-mark, "the dead shall be raised incor- ruptible"- that is, the dead shall be so raised as that in their rising incorruption shall possess them instead of corruption, and immortality instead of that mortality that descended to the grave with them,-" for this corruptible"-mark, this corruptible-"shall put on incorruption, and this mortal shall put on immortality." Mark, I say, it is this corruptible and this mortal that must be raised, though not corruptible and mortal as it was buried, but immortal and incorruptible; it shall leave its grave-clothes of corruption and mortality behind it, 1 Cor. xv. 50—54. The manner of which their rising the apostle doth more distinctly branch out a little above in four particulars, which particulars are these that follow- - 1. It is sown in corruption, it is raised in in- corruption. 2. It is sown in dishonour, it is raised in glory. 3. It is sown in weakness, it is raised in power. 4. It is sown a natural body, it is raised a spiritual body, 1 Cor. xv. First, It is raised in incorruption. We are brought into this world by sin and corruption ; corruption is our father, and in sin did our mother conceive us, Job, xvii. 14; Psalm li. 5. And hence it is that we have our life not only DOCTRINAL DISCOURSES. 527 like a span, shadow, or post, for shortness, but also that it is attended with so much vanity and vexation of spirit. But now being raised from the dead incorruptible, (which is also called a begetting and birth,) these things that now in our life annoy us, and at last take away our life, are effectually destroyed; and therefore we live for ever, as saith the Spirit-"And there shall be no more death, nor sorrow, nor crying, neither shall there be any more pain; for the former things (that is, all our corruptibleness) are passed away," Rev. xxi. 4. There shall be in our resurrection no corrup- tion, either of body or of soul; no weakness nor sickness, nor anything tending that way; as he saith, "He will present us to himself a glorious church, not having spot or wrinkle or any such thing," Ephes. v. 25-27. Therefore, when he saith it is raised in incorruption, it is as if he had said, It is impossible that they should ever sin more, be sick more, sorrow more, or die more. They that shall be counted worthy of that world, and the resurrection from the de..d, neither marry, nor are given in marriage, (though it was thus with them in this world;) neither can they die any more, for they are equal unto the angels, and are the children of God, being the children of the resurrection," Luke, xx. 27 – 37. 66 Secondly, It is raised in glory. The dis- honour that doth attend the saint at his departing this world is very great-"he is sown in dis- honour;" he is so loathsome at is death, that his dearest friends are weary of him, stop their noses at him, see no beauty in him, nor set any price upon him, (I speak nothing here how some of them are hanged, starved, banished, and so die, torn to picces, and not suffered to be put into graves,) but it is raised in glory. Glory is the sweetness, comeliness, purity, and perfection of a thing. The light is the glory of the sun, strength is the glory of youth, and grey hairs are the glory of old age-that is, it is the excel- lency of these things, and that which makes them shine, 1 Cor. xv. 40, 41; Prov. xx. 29. I Therefore, to arise in glory, it is first to arise in all the beauty and utmost completeness that is possible to possess a human creature; I say, in all its features and members inconceivably members inconceivably beautiful. Sin and corruption have made mad work in our bodies as well as in our souls. It is sin commonly that is the cause of all that deformity and ill-favouredness that now cleaveth to us, and that also rendereth us so dishonour- able at our death; but now at our rising, we being raised incorruptible, we shall appear in such perfections, and that of all sorts belonging to the body, that all the beauty and comeliness, sweetness and amiableness, that hath at any time been in this world, it shall be swallowed up a thousand times told with this glory. The Psalmist saith of Christ that he was fairer than the children of men," (Psalm xlv. 2,) and that, as I believe, in his outward man, as well as in his inward part. He was the exactest, purest, completest, and beautifulest creature that ever God made, till his visage was so marred by his persecutions; for in all things he had and shall have the pre-eminence, lsa. xlii. 14; Col. i. 18. +6 Why, our bodies at our resurrection will not only be as free from sin as his was before he died, but also as free from all other infirmities as he was after he was raised again. In a word, if incorruptibleness can put a beauty upon our bodies when they arise, we shall have it. There shall be no lame legs, nor crump shoulders, no blare eyes, nor yet wrinkled faces-" He shall change our vile body, that it may be fashioned like unto his glorious body," Phil. iii. 20, 21. Again; all the glory that a glorified soul can help this body to, it at this day shall enjoy. That soul that hath been these hundreds or thousands of years in the heavens soaking in the bosom of Christ, it shall in a moment come spangling into the body again, and inhabit every member and vein of the body, as it did before its depar- ture. That Spirit of God also that took its leave of the body when it went to the grave, shall now in all perfection dwell in this body again; I tell you, the body at this day will shine brighter than the face of Moses or Stephen, even as bright as the sun, the stars, and angels. "When Christ who is our life shall appear, we shall appear with him in glory," Exod. xxxiv. 29, 35; Acts, vi. 15; Dan. xii. 3; Matt. xiii. 42, 53; Luke, xx. 26 Col. iii. 3, 4. ; Thirdly, It is raised in power. While we are here we are attended with so many weak- nesses and infirmities, that in time the least sin or sickness is too hard for us, and taketh away both our strength, our beauty, our days, our breath, and life, and all. But But behold, we are raised in power, in that power that all these things are as far below us as a grasshopper is below a giant; at the first appearance of us the world will tremble, Job, xxxviii. 17; Judg. xvi. 3. Behold, the gates of death and the bars of the grave are now carried away on our shoulders, as Samson carried away the gates of the city. Death quaketh, and destruction falleth down dead at our feet. What, then, can stand before us? We shall then carry that grace, majesty, terror, and commanding power into our souls that our countenances shall be like lightning. "For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass that saying which is written, Death is swallowed up of victory."” Com- pare Luke, xx. 36, with Matt. xxviii. 2, 3; 1 Cor. XV. 53, 54. CC Fourthly, It is raised a spiritual" body. This is the last particular, and is indeed the reason of the other three; it is an incorruptible body, because it is a spiritual one; it is a gle- rious body, because it is a spiritual one; it doth rise in power, because it is a spiritual body. When the body is buried, or sown in the earth, it is a body corruptible, dishonourable, weak, and na- tural; but when it ariseth, it doth rise incor- ruptible, glorious, powerful, and spiritual; so that so far as incorruption is above corruption, glory above dishonour, power above weakness, and spiritual above natural, so great an alteration will there be in our body when raised again. And yet it is this body, not another; this in na- ture, though changed into a far more glorious 528 DOCTRINAL DISCOURSES. state, a thousand times further than if a hog- gard was changed to be an emperor. Mark, "it is sown a natural body;" a very fit word; for though there dwell never so much of the Spirit and grace of God in it while it liveth, yet so soon as the soul is separate from it, so soon also doth the Spirit of God separate from it, and so will continue while the day of its rising be come. Therefore, it is laid into the earth a mere lump of man's nature-" It is sown a natural body;" but now at the day "when the heavens shall be no more," as Job saith, then the trump shall sound, even the trump of God, and in a moment the dead shall be raised incorruptible, glorious, and spiritual, Job, xiv. 12; 1 Cor. xv. 52; 1 Thess. xxiv. 16, 17. So that, I say, the body when it ariseth will be so swallowed up of life and immortality, that it will be as if it had lost its own human nature, though in truth the same substantial, real nature is every whit there still. It is the same it that riseth that was sown. It is sown, it is raised, saith the apostle. You know that things which are candied by the art of the apothecary, they are so swallowed up with the sweetness and virtue of that in which they are candied, that they are now as though they had no other nature than that in which they are boiled, when yet in truth the thing can- died doth still retain its own proper nature and essence, though by virtue of its being candied it loseth its former sourness, bitterness, stinking, smell, or the like. Just thus at the last day it will be with our bodies. We shall be so candied by being swallowed up of life, as before is shewed, that we shall be as if we were all spirit, when in truth it is but this body that is swal- lowed up of life. And it must needs be that our nature still remains, otherwise it cannot be us that shall be in heaven, but something besides us. Let us lose our proper human nature, and we lose absolutely our being, and so are annihilated into nothing. Wherefore it, the same it, that is sown a natural body, it shall rise a spiritual body. But again; as I said concerning things that are candied, our body, when thus risen, it shall lose all that sourness and stink that now, by rea- son of sin and infirmity, cleaveth to it; neither shall its lumpishness or unwieldiness be any im- pediment to its acting after the manner of angels. Christ hath shewed us what our body at our re- surrection shall be, by shewing of us in his word what his body was at and after his resurrection. We read that his body after he was risen from the dead, though it yet retained the very same flesh and bones that did hang upon the cross, yet how angelical was it at all times, upon all occa- sions! He could come in to his disciples with that very body when the doors were shut upon them; he could at pleasure, to their amazement, appear in the twinkling of an eye in the midst of them; he could be visible and invisible as he pleased when he sat at meat with them; in a word, he could pass and repass, ascend and descend, in repass, ascend and descend, in that body with far more pleasure and ease than the bird by the art of her wing, Luke, xxiv. 31, 32, 38—42, 50, 51; John. xx. 19, 24-26; Acts, i. 1-12; Mark, xvi. 19; Ephes, iv. 7-9. Now, I say, as we have in this world borne the image of our first father, so at that day we shall have the image of Jesus Christ, and be as he is-" As is the earthy, such are they that are earthy and as is the heavenly, such are they that are heavenly. And as we have borne the image of the earthy, we shall" (at our resurrec- tion) "bear the image of the heavenly," 1 Cor. xv. 48, 49. It is so in part now, but shall so be in perfection then. To mount up to heaven, and to descend again at pleasure, shall with us in that day be ordinary. If there were ten thousand bars of iron, or walls of brass, to separate between us and our pleasure and desire at that day, they should as easily be pierced by us as is the cobweb or air by the beams of the sun; and the reason is, because to the Spirit, wherewith we shall be inconceivably filled at that day, nothing is impossible. And the working of it at that day shall be in that nature and measure as to swallow up all impossi- bilities, Matt. x. 27. "He shall change our vile body, and fashion it like unto his glorious body" -now mark, "according to the working whereby he is able to subdue all things unto himself," Phil. iii. 21. As who should say, I know that there are many things that in this world hinder us from having our bodies like the body of Christ; but when God shall raise us from the dead, because he will then have our bodies like the body of his Son, he will stretch forth such a power to work upon and in our bodies, that he will remove all impossibilities and hindrances. Nay, further, we do not only see what opera- tion the Spirit will have in our body by the car- riage of Christ after his resurrection, but even by many a saint before their death. The Spirit used to catch Elijah away no man could tell whither; it carried Ezekiel hither and thither; it carried Christ from the top of the pinnacle of the temple into Galilee; through it he walked on the sea; the Spirit caught away Philip from the eunuch, eunuch, and carried him as far as Azotus, 1 Kings, xvii. 11, 12; 2 Kings, ii. 11; Ezek. iii. 14; Luke, iv. 14; Matt. xiv. 25; Acts, viii. 39, 40. | Thus the great God hath given us a taste of the power and glory that is in himself, and how easily it will help us, by its possessing of us at the resurrection, to act and to do like angels; as Christ saith, They that shall be counted worthy of that world, and of the resurrection from the dead, they shall not die, but be equal to the angels. Further, as the body by being thus spiritualized shall be as I have said, so again it must needs be that hereby all the service of the body and faculties of the soul must be infinitely enlarged also. Now we shall see him as he is, and now also. we shall know even as we are known, 1 John, iii. 2; 1 Cor. xiii. 12. First, Now we shall see him-to wit, Christ in his glory; not by revelation only, as we do now, but then face to face; and he will have us with him to this very end. Though John was in the Spirit when he had the vision of Christ, yet it made him fall at his feet as dead, and also turned Daniel's beauty into corruption, (John, xvii. 24; Rev. i. 17; Dan. x. 8,) it was so glo- rious, and so overweighing a glory that he ap- pcared in; but we shall at the day of our resur- DOCTRINAL DISCOURSES. 529 into heaven in a fiery chariot, Gen. v. 24; Heb. i. 5; 1 Kings, ii. 10, 11. rection be so furnished, that we shall, with the eagle, be able to look upon the sun in his strength; we shall then, I say, see him as he is, who now is in the light, that no eye hath seen, nor any man can see it till that day, 1 Tim. vi. 16. Secondly, He hath often put us in remembrance of the rising of those that are dead at that day. First, By the faith he gave Abraham concern. Now we shall see into all things; there shall ing the offering of his son; for when he offered not be anything hid from us; there shall not be him, he accounted that God was able to raise "from whence also a saint, a prophet, or saved soul, small or great, him up even from the dead, but we shall then perfectly know them; also, he received him in a figure," (Heb. xi. 19 ;) in a all the works of creation, election, and redemp-figure of the resurrection of Christ, for Abraham's tion, and shall see and know as thoroughly al! justification; and of Abraham's resurrection by the things of heaven, and earth, and hell, even Christ at the last day, for his glorification. as perfectly as now we know our A, B, C. For the Spirit, with which we shall in every cranny of soul and body be filled, I say, that searcheth "all things, yea, the deep things of God," things of God," 1 Cor. ii. 10. We see what strange things have been known by the prophets and saints of God, and that when they knew but in part. Secondly, By the faith he gave Joseph con- cerning his bones; which charge the godly in Egypt did diligently observe, and to that end did keep them four hundred years; and at length carried them, I say, from Egypt to Canaan, which was a type of our being carried in our body from this world to heaven, Heb. xi. 22. Abraham could by it tell to a day how long his seed should be under persecution in Egypt; Elisha by it could tell what was done in the king of Assyria's bedchamber; Abijah could know by this Jeroboam's wife so soon, yea, before her feet entered within his door, though he saw her not, Gen. xv. 13; 2 Kings, vi. 12; 1 Kings, xiv. 1-6. Besides, how oft did God give power to his prophets, servants, and Christ Jesus to raise some that were now dead, and some that had been long so; and all, no doubt, to put the present generations, as also the generations yet unborn, in mind of the resurrection of the dead. To this end, I say, how was the Shunamite's son raised from the dead? the man also at the touching of the bones of Elisha? (2 Kings, iv. ; xiii. 20, 21;) together with the body of Lazarus, with Jairus's daughter, and Tabitha, and many others, who, after their souls were departed from them, (Lazarus lying in his grave four days,) were all raised to life again, and lived with that very body out of which the soul at their death had departed, Luke, viii. 53—56; John, xi. 43—45; Acts, ix. 40, 41. But above all, that notable place in Matthew, at the resurrection of the Lord Jesus, gives us a notable foreword of the resurrection of the just. Saith the text, "And the graves were opened; and many bodies of saints which slept arose, and came out of their graves after his resurrection, and went into the holy city, and appeared unto many," Matt. xxvii. 50–54. The prophet of Judah could tell by this what God would do to Bethel for the idolatry there committed, and could also point out the man by name that should do the execution long before he was born. What shall I say? Enoch by it could tell what should be done at the end of the world, 1 Kings, xiii. 2; Jude, 14, 15. How did the prophets to a circumstance prophesy of Christ's birth, his death, his burial, of their giv- ing him gall and vinegar, of their parting his raiment, and piercing his hands and feet! (Isaiah, liii.; John, xii. 41 ;) of his riding on an ass also; all this they saw when they spake of him. Peter also, though half-asleep, could at the very first word call Moses and Elias by their names when they appeared to Christ in the holy mount, Luke, ix. 33. He is very ignorant of the operation of the Spirit of God that scrupleth these things. But now, I say, if these things have been done, seen, and known by spiritual men while their knowledge hath been but in part, how shall we know, see, and discern when that which is perfect is come, which will be at the resurrection? "It is raised a spiritual body." Thus, in few words, have I shewed you the truth of the resurrection of the just, and also the manner of their rising. Had I judged it con- venient, I might have much enlarged on each particular, and have added many more; for the doctrine of the resurrection, however questioned by heretics and erroneous persons, yet is such a truth, that almost all the holy scriptures of God point at and centre in it. God hath from the beginning of the world shewed to us that our body must be with him, as well as our soul, in the kingdom of heaven; I say, he hath shewed-First, he hath shewed us how he will deal with those that are alive at Christ's coming by his translating of Enoch, and taking him body and soul to himself; as also, by his catching of Elias up body and soul When the author to the Hebrews had given us a catalogue of the worthies of the Old Testa- ment, he saith at last, "These all died in faith." In the faith of what? that they should lie and rot in their graves eternally? No, verily; this is the faith of ranters, not of Christians. They all died in faith that they should rise again; and therefore counted this world not worth the living in, (upon unworthy terms,) that after death they might "obtain a better resurrection,” Heb. xi. 13, 35. It is also worth the considering that of Paul to the Philippians, where he saith that he was confident that that God that had begun a good work in them would perform it unto the day of Christ, (Phil. i. 6,) which day of Christ was not the day of their conversion, for that was past with them already, they were now the children of God; but this day of Christ, it is the same which in other places is called the day when he shall come with the sound of the last trump to raise the dead. For you must know that the work of salvation is not at an end with them that are now in heaven; no, nor never will until, as I shewed you before, their bodies be raised again. L L 530 DOCTRINAL DISCOURSES. God, as I have told you, hath made our bodies the members of Christ, and God doth not count us thoroughly saved until our bodies be as well redeemed and ransomed out of the grave and death as our souls from the curse of the law and dominion of sin. Though God's saints have felt the power of much of his grace, and have had many a sweet word fulfilled on them, yet one word will be un- fulfilled on their particular person so long as the grave can shut her mouth upon them; but, as I said before, when the gates of death do open before them, and the bars of the grave do fall asunder, then shall be brought to pass that say- ing that is written, "Death is swallowed up of victory;" and then will they hear that most pleasant voice, "Awake and sing, ye that dwell in the dust for thy dew is as the dew of herbs, and the earth shall cast forth her dead," Isaiah, xxvi. 19. Thus much touching the truth of the resurrection of the just, with the manner of their rising. Now you must know that the time of the rising of these just will be at the coming of the Lord; for when they arise, nay, just before they are raised, the Lord Jesus Christ will appear in the clouds, in flaming fire, with all his mighty angels; the effect of which appearing will be the rising of the dead, &c. "For the Lord himself shall descend from heaven with a shout," saith Paul, "and with the voice of the archangel, and with the trump of God, and the dead shall rise," 1 Thess. vii. 8; 2 Thess. iv. 16; 1 Cor. xv. 52. Now at the time of the Lord's coming there will be found in the world alive both saints and sinners. As for the saints that then shall be found alive, they shall, so soon as all the saints are raised out of their graves, not die, but be changed, and swallowed up of incorruption, im- mortality, and glory, and have the soul-spiritual translation, as the raised saints shall have; as he saith, "We shall not all die, or sleep, but we shall all be changed in a moment, in the twink- ling of an eye, for the trump shall sound, and the dead shall be raised incorruptible, and we shall be changed." And again, "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first and then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." As he saith also in another place, he "shall judge the quick and the dead at his appearing and his kingdom," 1 Cor. xv. 52; 1 Thess. iv. 15-17; 2 Tim. iv. 1. Now when the saints that sleep shall be raised thus incorruptible, powerful, glorious, and spi- ritual, and also those that then shall be found alive made like them, then forthwith, before the unjust are raised, the saints shall appear before the judgment-seat of the Lord Jesus Christ, there to give an account to their Lord the Judge of all things they have done, and to receive a reward for their good according to their labour. They shall rise, I say, before the wicked, they being themselves the proper children of the re- surrection-that is, those that must have all the glory of it, both as to pre-eminency and sweet- ness; and therefore they are said when they rise to rise from the dead-that is, in their rising they leave the reprobate world behind them, Luke, xx. 35, 36; Acts, iii. 15; iv. 10; xiii. 30; John, xii. 1, 9, 17; 1 Cor. vi. 2, 3; Psa. cxxii. 5. And it must be so, because also the saints will have done their account, and be set upon the throne. with Christ, as kings and princes with him, to judge the world, when the wicked world are raised. The saints shall judge the world; they shall judge angels; yea, they shall sit upon the throne of judgment to do it. But to pass that. Now when the saints are raised, as ye have heard, they must give an account of all things in general that they have done while they were in the world; of all things, I say, whether they be good or bad. "" First, Of all their bad-but mark, not under the consideration of vagabonds, slaves, and sin- ners, but as sons, stewards, and servants of the Lord Jesus. That this shall be, it is evident from divers places of the holy Scriptures-First, Paul saith, "We must all stand before the judg- ment-seat of Christ' we saints" for it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So, then, every one of us shall give an account of himself to God." Again, Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all ap- pear before the judgment-seat of Christ; that every one of us may receive the things done in his body, according to what he hath done, whether it be good or whether it be evil," Romans, xiv. 10-12; 2 Cor. v. 9, 10. "C It is true, God loveth his people, but yet he loveth not their sins, nor anything they do, though with the greatest zeal for him, if it be contrary to his word; wherefore, as truly as God will give a reward to his saints and children for all that they have indeed well done, so truly will he at this day distinguish their good and bad; and when both are manifest by the righteous judgment of Christ, he will burn up their bad, with all their labour, travel, and pains in it for ever. He can tell how to save his people, and yet take vengeance on their inventions, Psalm xcix. 8. That is an observable place in the first epistle of Paul to the Corinthians, and the third chapter "If any man build," saith he, " upon this foundation" (Christ) "gold, silver, precious stones, wood, bay, stubble; every man's work shall be manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work shall abide that he hath built thereupon, he shall receive a reward. If any man's works shall be burnt, that mau shall suffer loss: but he himself shall be saved; yet so as by fire," 1 Cor. iii. 11-16. Now observe, first, as I said before, the founda- tion is Christ. 2. The gold, silver, and precious stones that here are said to be built upon him, are all the actings in faith and love, according to the word, that the saints are found doing for his sake in the world, 2 Pet. 1, 7; Rev. iii. 18. 3. To build on him wood, hay, and stubble, it DOCTRINAL DISCOURSES. 531 is to build, together with what is right in itself, human inventions and carnal ordinances, father- ing them still on God and his allowance. 4. The fire that here you read of, it is the pure word and law of God, Jeremiah, xxiii. 29; John, xii. 48. 5. The day that here you read of, it is the day of Christ's coming to judgment, to reveal the hidden things of darkness, and to make manifest the counsels of the heart, 1 Cor. iv. 5. 6. At this day, the gold, silver, precious stones, wood, hay, and stubble, and that of every man, shall be tried by this fire, that it may be manifest of what sort it is; the wind, the rain, and floods, beat now as vehemently against the house upon the rock as against that on the sand, Luke, vi. 48, 49. Observe again, 1. That the apostle speaks here of the saved, not of the reprobate "He himself shall be saved." 2. That this saved man may have wood, hay, and stubble—that is, things that will not abide the trial. 3. That neither this man's goodness nor yet God's love to him shall hinder all his wood, hay, or stubble for coming on the stage-" Every man's work shall be manifest: the fire shall try every man's work of what sort it is." 4. Thus, a good man shall see all his wood, hay, and stubble burnt up in the trial before his face. 5. That good man then shall suffer loss, or, the loss of all things that are not then according to the word of God-" If any man's work shall If any man's work shall be burnt (or any of them) he shall suffer loss: but he himself shall be saved; yet so as by fire" —that is, yet so as that all that ever he hath done shall be tried and squared by the word of God. From all which it must be unavoidably con- cluded that the whole body of the elect must count with their Lord for all things they have done, whether good or bad, and that he will de- stroy all their bad with the purity of his word, yea, and all their pains, travel, and labour that they have spent about it. I am persuaded that there are now many things done by the best of saints that then they will gladly disown and be ashamed of; yea, which they have and do still do with great devotion. Alas, what gross things do some of the saints in their devotion father upon God, and do reckon him the author thereof, and so he also prompts them forward to the doing thereof, and doth give them his presence in the performance of them! Yea, and as they father many superstitions and scriptureless things upon him, so they die in the same opinion, and never come in this world to the sight of their evil and ignorance herein. But now the judgment-day is the principal time wherein everything shall be set in its proper place; that which is of God in its place, and that which is not shall now be dis- covered and made manifest. In many things now we offend all; and then we shall see the many offences we have committed, and shall our- selves judge them as they are. The Christian is in this world so candid a creature, that take him when he is not under some great temptations, and he will ingenuously confess to his God be- fore all men how he hath sinned and transgressed against his Father, and will fall down at the feet of God, and cry, Thou art righteous, for I have sinned; and thou art gracious, that, notwithstand- ing my sin, thou shouldst save me. Now, I say, if the Christian is so simple and plain-hearted with God in the days of his imperfection, when he is accompanied with many infirmities and temptations, how freely will he confess and ac- knowledge his miscarriages when he comes be- fore his Lord and Saviour, absolutely stript of all temptation and imperfection. "As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God," Rom. xiv. 11; Phil. ii. 10, 11. Every knee shall bow and reverence God the Creator, and Christ the Redeemer of the world; and every tongue shall confess that his will alone ought by them to have been obeyed in all things, and shall confess also, and that most naturally and freely-I mean, the saints shall- in how many things they were deceived, mis- taken, deluded, and drawn aside in their intended devotion and honour to God. | But yet take notice that in this day, when the saints are thus counting for their evil before their Saviour and Judge, they shall not then, as now, at the remembrance and confession of sin be filled with that guilt, confusion, and shame that now through the weakness of faith attendeth their souls; neither shall they in the least be grieved or offended that God hath before the angels and the rest of their holy brethren laid open to a tittle their infirmities, from the least and first to the biggest and last. For, first, The God to whom they confess all, they will now more perfectly than ever see he doth love them, and free them from all, even when and before they confess and acknowledge them to him; and they shall, I say, have their soul so full of the ravishing raptures of the life and glory that now they are in, that they shall be of it swallowed up in that measure and man- ner, that neither fear, nor guilt, nor confusion can come near them or touch them. Their Judge is their Saviour, their Husband, and Head, who, though he will bring every one of them for all things to judgment, yet he will keep them for ever out of condemnation, and anything that tendeth that way. "Perfect love casts out fear," even while we are here; much more, then, when we are with our Saviour, our Jesus, being passed from death to life, John, v. 24; 1 John, iv. 18. << Secondly, The saints at this day shall have their hearts and souls so wrapped up in the plea- sure of God their Saviour, that it shall be their delight to see all things, though once never so near and dear unto them, yet now to perish, if not according to his word and will. Thy will be done," is to be always our language here; but to delight to see it done in all things, though it tend never so much to the destruction of what we love; to delight, I say, to see it done in the height and perfection of delight, it will be when we come to heaven, or when the Lord shall come to judge the world, Matt. vi. 10. But, thirdly, The sole end of the counting of the saints at the day of God, it will be, not only for the vindication of the righteousness, holiness, and : IL 2 532 DOCTRINAL DISCOURSES. purity of the word, neither will it centre only in the manifestation of the knowledge and heart- discerning nature of Christ, though both these will be in it, (Rev. ii. 22, 23;) but their very remembrances and sight of the sin and vanity that they have done while here, it shall both set off and heighten the tender affections of their God unto them, and also increase their joy, and sweet- ness of soul, and clinging of heart to their God. Saints while here are sweetly sensible that the sense of sin and the assurance of pardon will make famous work in their poor hearts. Ah, what meltings without guilt, what humility without casting down, and what a sight of the creature's nothingness, yet without fear, will this sense of sin work in the soul! The sweetest frame, the most heart-endearing frame, that pos- sibly a Christian can get into while in this world is to have a warm sight of sin and of a Saviour upon the heart at one time. Now it weeps not for fear and through torment, but by virtue of constraining grace and mercy, and is at this very time so far off of disquietness of heart by reason of the sight of its wickedness, that it is driven into an ecstasy by reason of the love and mercy that is mingled with the sense of sin in the soul. The heart never sees so much of the power of mercy as now, nor of the virtue, value, and ex- cellency of Christ in all his offices as now, and the tongue so sweetly enlarged to proclaim and cry up grace as now; now will Christ come to be "glorified in his saints, and admired in them that believe," 2 Thess. i. 10, 11. Wherefore, though the saints receive by faith the forgiveness of sins in this life, and so are passed from death to life, yet again, Christ Jesus, and God his Father, will have every one of these sins reckoned up again, and brought fresh upon the stage in the day of judgment, that they may see and be sensible for ever what grace and mercy hath laid hold upon them. And this I take to be the reason of that remarkable saying of the Apostle Peter, "Repent, therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, who before was preached unto you: whom the heaven must receive till the restitution of all things, spoken of by the mouth of all the holy pro- phets since the world began," Acts, iii. 19-21; Psalm xix. 12. If a sense of some sin, (for who sees all?) and a sight of the love of God, will here so work upon the spirit of the godly, what will a sight of all sin do, when together with it they are per- sonally present with their Lord and Saviour? Yea, if a sight of some sins, with a possibility of pardon, will make the heart love, reverence, and fear with guiltless and heart-affecting fears, what will a general sight of all sin, and together with them an eternal acquittance from them, work on the heart of a saint for ever? Yea, I say again, if a sight of sin and the love of God will make such work in that soul where yet there is unbelief, blindness, mistrust, and for- getfulness, what will a sight of sin do in that soul who is swallowed up of love, who is sinless and temptationless, who hath all the faculties of soul and body strained by love and grace to the highest pin of perfection that is possible to be in glory enjoyed and possessed? O the wisdom and goodness of God, that he at this day should so cast about the worst of our things, even those that naturally tend to sink us and damn us, for our great advantage! All things shall work together for good, indeed, to them that love God, Rom. viii. 28. Those sins that brought a curse upon the whole world, that spilt the heart-blood of our dearest Saviour, and that laid his tender soul under the flaming wrath of God, shall by his wisdom and love tend to the exaltation of his grace, and the inflaming of our affections to him for ever and ever, Rev. v. 9—15. | It will not be thus with devils; it will not be thus with reprobates; the saved only have this privilege peculiar to themselves. Wherefore, to vary a little from the matter in hand. Will God make that use of sin, even in our counting for it, that shall in this manner work for our advantage? Why, then, let saints also make that advantage of their sin as to glorify God thereby, which is to be done, not by saying, "Let us do evil, that good may come;" or, "Let us sin, that grace may abound;" but by taking occasion by the sin that is past to set the crown upon the head of Christ for our justification, continually looking upon it so as to press us to cleave close to the Lord Jesus, to grace and mercy through him, and to the keeping of us humble for ever, under all his dispensations and carriages to us. | Now, having counted for all their evil, and con- fessed, to God's glory, how they fell short and did not the truth in this, or that, or other particulars, and having received their eternal acquittance from the Lord and Judge in the sight of both angels and saints, forthwith the Lord Jesus will make inquiry into all the good and holy actions. and deeds they did do in the world. Now here shall all things be reckoned up, from the very first good thing that was done by Adam or Abel to the last that will fall out to be done in the world; the good of all the holy prophets, of all apostles, pastors, teachers, and helps in the church; here also will be brought forth and to light all the good carriages of masters of fami- lies, of parents, of children, of servants, of neighbours, or whatever good thing any man doth. But to be general and short-first, here will be a recompence for all that have sincerely laboured in the word and doctrine-I say, a re- compence for all the souls they have saved by their word, and watered by the same. Now shall Paul the planter, and Apollos the waterer, with every one of their companions, receive the reward that is according to their works, 1 Cor. iii. 6—8. Now, all the preaching, praying, watching, and labour thou hast been at in thy endeavouring to catch men from Satan to God shall be rewarded with spangling glory. Not a soul thou hast con- verted to the Lord Jesus, nor a soul thou hast comforted, strengthened, or helped by thy whole- some counsel, admonition, and comfortable that speech, but it shall stick as a pearl in crown which the Lord the righteous Judge shall give thee at that day," (2 Tim. iv. 7, 8,)—that is, if thou dost it willingly, delighting to lift up the ** 1 DOCTRINAL DISCOURSES. 533 ? name of God among men; if thou dost it with love, and longing after the salvation of sinners, otherwise thou wilt have only thy labour for thy pains, and no more. If I do this willingly, I have a reward; but if against my will, a dispen- sation of the gospel is committed to my charge. But, I say, if thou do it graciously, then a reward followeth; "for what is our hope, our joy, or crown of rejoicing? are not even ye," saith Paul," in the presence of our Lord Jesus Christ at his coming for ye are our glory and joy," 1 Cor. ix. 17; Phil. i. 15; 1 Thess. ii. 19, 20. Let him therefore that Christ hath put into his harvest take comfort in the midst of all his sor- row, and know that God acknowledgeth that he that converteth a sinner from the error of his way doth even save that soul from death, "and and covereth a multitude of sins." Wherefore la- bour to convert, labour to water, labour to build up, and to "feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;-and when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away," 1 Pet. v. 2, 4. clothed thee? or when saw we thee sick, or in prison, and came unto thee? And the king shall answer and say unto them, Verily I say unto you, inasmuch as ye did it unto one of the least of these my brethren, ye did it unto me," Matt. xxv. 37-40. "The good works of some are mani- fest beforehand, and they that are otherwise can- not be hid," 1 Tim. v. 25. Whatever thou hast done to one of the least of these my brethren, thou hast done it unto me. I felt the nourish- ment of thy food, and the warmth of thy fleece; I remember thy loving and holy visits when my poor members were sick, and in prison, and the like; when they were strangers and wanderers in the world, thou tookest them in. "Well done, thou good and faithful servant, enter thou into the joy of thy Lord,” Matt. xxv. 21–23, 34—37. Thirdly, Here also will be a reward for all that hardness and Christian enduring of affliction that thou hast met with for thy Lord while thou wast in the world. Here now will Christ begin, from the greatest suffering even to the least, and bestow a reward on them all; from the blood of the suffering saint to the loss of a hair, nothing shall go unrewarded. "For these light afflictions, which are but for a moment, they work out for us a far more exceeding and eternal weight of glory." Behold by the scriptures how God hath recorded the sufferings of his people, and also how he hath promised to reward them— "Blessed are they that are persecuted for right- | 66 Secondly, And as the ministers of Christ's gospel shall at this day be recompensed, so shall also those more private saints be with tender af- fections and love looked on and rewarded for all their work and labour of love which they have shewed to the name of Christ in ministering to his saints, and suffering for his sake. "Whatso-eousness' sake, for theirs is the kingdom of ever good thing any man dotb, the same shall he heaven. Blessed are ye, when men shall revile receive of the Lord, whether he be bond or free.” you, and speak all manner of evil against you Ah! little do the people of God think how largely falsely for my sake; rejoice, leap for joy, and be and thoroughly God will at that day own and exceeding glad, for great is your reward in recompense all the good and holy acts of his heaven. And every one that hath forsaken houses, people. Every bit, every drop, every rag, and every or brethren, or sisters, or father, or mother, or night's harbour, though but in a wisp of straw, wife, or children, or lands, for my name's sake, shall be rewarded in that day before men and shall receive an hundred-fold, and shall inherit angels "Whosoever shall give to drink to one everlasting life," Heb. xi. 36-41; 2 Cor. iv. of these little ones a cup of cold water only in 8-15, 17; Luke, vi. 22, 23; Mat. v. 16–18; xix. 29. the name of a disciple, verily I say unto you," saith Christ, "he shall in no wise lose a disciple's reward," Matt. x. 42. Therefore when thou makest a feast," saith he, "call the poor, the "call the poor, the maimed, the lame, and the blind and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just," Luke, xiv. 13, 14. If there be any repentance among the godly at this day, it will be because the Lord Jesus, in his person, mem- bers, and word, was no more owned, honoured, entertained, and provided for by them when they were in this world; for it will be ravishing to all to see what notice the Lord Jesus will then take of every widow's mite. He, I say, will call to mind even all those acts of mercy and kindness | which thou hast shewed to him when thou wast among men; I say, he will remember, cry up, and proclaim before angels and saints those very acts of thine which thou hast either forgotten or, through bashfulness, wilt not at that day count worth the owning. He will reckon them up so fast, and so fully, that thou wilt cry, Lord, when did 1 do this? and when did I do the other? "When saw we thee an hungred, and fed thee? or athirst, and gave thee drink? when saw we thee a stranger, and took thee in? or naked, and Fourthly, There is also a reward at this day for all the more secret and more retired works of Christianity. 1. There is not now one act of faith in thy soul, either upon Christ or against the devil and antichrist, but it shall in this day be found out and praised, honoured and glori- fied, in the face of heaven, 1 Peter, i. 7. 2. There is not one groan to God in secret against thy own lusts, and for more grace, light, spirit, sanctification, and strength to go through this world like a Christian, but it shall even at the coming of Christ be rewarded openly, Matt. vi. 6. 3. There hath not one tear dropped from thy tender eye against thy lusts, the love of this world, or for more communion with Jesus Christ, but as it is now in the bottle of God, so then it shall bring forth such plenty of reward, that it shall return upon thee with abundance of in- crease Blessed are ye that weep now, for ye shall laugh. Thou tellest my wanderings, and puttest my tears into thy bottle; are they not in thy book? They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again, bringing his sheaves with him," Psalm lvi. 8; cxxvi. 5, 6; Luke, vi. 21. . 534 DOCTRINAL DISCOURSES. Having thus in brief shewed you something concerning the resurrection of the saints, and that they shall count with their Lord at his com- ing, both for the burning up what was not according to the truth, and rewarding them for all their good, it remains that I now in few words shew you something also of that with which they shall be rewarded. First, then, those that shall be found in the day of their resurrection, when they shall have all their good things brought upon the stage, they, I say, that then shall be found the people most laborious for God while here, they shall at that day enjoy the greatest portion of God, or shall be possessed with most of the glory of the Godhead then; for that is the portion of the saints in general. And why shall he that doth most for God in this world enjoy most of him in that which is to come (Rom. viii. 17; Lam. iii. 24) but because by doing and acting, the heart, and every faculty of the soul, is enlarged, and more capacitated, whereby more room is made for glory. Every vessel of glory shall at that day be full of it; but every one will not be capable to contain a like measure, and so if they should have it communicated to them would not be able to stand under it; for there is an eternal weight in the glory that saints shall then enjoy, (2 Cor. iv. 17,) and every vessel must be at that day filled-that is, have its heavenly load of it. matter of our justification from sin in the sight of God, for that is done freely by grace, through faith in Christ's blood, (but here the apostle speaks of giving of alms,) but it is the same that in the other place he calls "the far more ex- ceeding and eternal weight of glory." And hence it is that he in his stirring them up to be diligent in good works doth tell them that he doth not exhort them to it because he wanted, but because he would have "fruit that might abound to their account;" as he saith also in another place, "Beloved brethren, be steadfast, unmoveable, always abounding in the work of the Lord; for- asmuch as ye know that your labour is not in vain in the Lord," 1 Tim. vi. 18, 19; Phil. iv. 16, 17; 1 Cor. xv. 58. Therefore, I say, the reward that the saints shall have at this day for all the good they have done, it is the enjoyment of God according to their works, though they shall be freely justified and glorified without works. | All Christians have not the same enjoyment of God in this life, neither indeed were they able to bear it if they had it, 1 Cor. iii. 2. But those Christians that are most laborious for God in this world, they have already most of him in their souls, and that not only because diligence in God's ways is the means whereby God com- municates himself, but also because thereby the senses are made more strong, and able, by reason of use, to understand God, and to discern both good and evil. "To him that hath, to him shall be given, and he shall have more abundance,” Heb. v. 13, 14; Matt. xiii. 11, 12. He that laid out his pound for his master, and gained ten therewith, he was made ruler over ten cities; but he that by his pound gained but five, he was made ruler over but five. Often, he that is best bred in his youth is best able to manage most when he is a man, (touching things of this life;) but always he that is best bred, and that is most in the bosom of God, and that so acts for him here, he is the man that will be best able to enjoy most of God in the kingdom of heaven, Luke, xix. 16-20; Dan. i. 3, 4. It is observable that Paul saith, "Our afflictions work out for us a far more exceeding and eternal weight of glory." Our afflictions do it, not only because there is laid up a reward for the afflicted, according to the measure of affliction, but because afflictions, and so every service of God, do make the heart more deep, more experimental, more knowing and profound, and so more able to hold, contain, and bear more. "Every man shall re- ceive his own reward, according to his own labour." And this is the reason of such sayings as these "Lay up for yourselves a good foun- dation against the time to come, that you may lay hold on eternal life," (1 Cor. iii. 8; iv. 17; Psalm cxix. 71,) which eternal life is not the Secondly, As the enjoyment of God at that day will be to the saints according to their works and doings, (I speak not now of justification from sin,) so will their praise and commen- dations at that day be according to the same, and both of them their degrees of glory; for I say, as God by communicating of himself unto us at that day will thereby glorify us, so also he will for the adding all things that may furnish with glory every way cause to be proclaimed in the face of heaven, and in the presence of all the holy angels, everything that hath for God, his ways, and people, been done by us while here we have been. "Whatsoever hath been spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the house-tops." Again, "He that shall confess me," saith Christ, "before men, him will I confess before the angels of God." Now as he of whom Christ is ashamed when he comes in his glory, and in the glory of the holy angels, will then lie under inconceivable disgrace, shame, dishonour, and contempt, so he whom Christ shall confess, own, commend, and praise at that day, must needs have very 66 for then great dignity, honour, and renown, shall every man have praise of God"-to wit, Now will Christ pro- according to his works. claim before thee and all others what thou hast done, and what thou hast suffered, what thou hast owned, and what thou hast withstood for his name, Luke, xii. 2, 3; Mark, viii. 38; Matt. x. 32; 1 Cor. iv. 5. This is he that forsook his goods, his relations, his country, and life for me; this is the man that overcame the flatteries and threats, allurements and enticings, of a whole world for me; behold him, he is an Israelite indeed, the top man in his generation, none like him in all the earth. It is said, that when king Ahasuerus had understanding of how good service Mordecai the Jew had done to and for him, he commanded that the royal apparel and the crown, with the horse that the king did ride on, should be given to him, and that he should with that crown, apparel, and horse be had through the city in the presence of all his nobles, and that proclamation should be made before him, 1 } { DOCTRINAL DISCOURSES. 535 } "Thus shall it be done to the man whom the king delighteth to honour," Esther, vi. 9-11. Ahasuerus in this was a type to hold forth to the children of God how kindly he will take all their labour and service of love, and how he will honour and dignify the same; as Christ saith, "Let your loins be girded about, and your lights burning; and you yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, ye may open to him immediately. Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and shall make them sit down to meat, and shall come forth and serve them," Luke, xii. 35-37. The mean- ing is, that those souls that shall make it their business to honour the Lord Jesus Christ in the day of their temptation, he will make it his business to honour and glorify them in the day of his glorification. "Verily, I say unto you, that he will make them sit down to meat, and shall come forth and serve them. If any man will serve me," saith he, "him will my Father honour." It hath been God's way in this world to proclaim the acts and doings of his saints in his word before all in this world, and he will do it in that which is to come, John, i. 47; xii. 26; Job, i. 8; Mark, xiv. 9; Rev. iii. 4; xiv. 1—6. | Thirdly, Another thing that shall be yet added to the glory of the saints in the kingdom of their Saviour at his coming is, they shall is, they shall every one of them then have their throne and place of degree on Christ's right hand and on his left in his glorious kingdom, according to the rela- | tion they stand in to Christ as the members of his body; for as Christ will have a special eye on us, and a tender and affectionate heart, to recompense to the full every good thing that any man doth for his name in this world, so also he will have as great regard that there be to every member of his body, the place and state that is comely for every such member. When the mother of Zebedee's children petitioned our Saviour that he would grant to her that her two sons might sit, the one on his right hand and the other on his left in his kingdom, though he did not grant to her the request for her children, yet he affirmed that there would be places of degrees and honour in heaven, saying, "To sit on my right hand and on my left, is not mine to give, but it shall be given to them for whom it is pre- pared of my Father," Matt. xx. 20—23. In the temple, there were chambers bigger and lesser, higher and lower, more inward and more out- ward; which chambers were types of the man- sions that our Lord when he went away, told us he went to prepare for us-"In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you," John, xiv. 1—3. The foot here shall not have the place prepared for the eye, nor yet the hand that which is prepared for the ear, but every one shall have his own place in the body of Christ, and the glory also prepared for such a relation. Order, as it is comely in earth, so much more in the kingdom of the God of order in heaven, where all things shall be done in their utmost perfections. Here shall Enoch, Noah, 66 Abraham, Moses, Joshua, David, with the pro- phets, have every one his place, according to the degree of Old-Testament saints. As God said to Daniel, Go thy way till the end be; for thou shalt rest, and stand in thy lot at the end of the days," Dan. xii. 13. And here also shall Peter, Paul, Timothy, and all other the church officers, have their place and heavenly state, according as God hath set them in the church in the New Testament. As Paul saith of the deacons, They that use the office of a deacon well, they purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus," 1 Tim. iii. 13. And so of all other saints, be they here of what rank, quality, or place in the church soever, they shall have every one his state, his heavenly state, according as he standeth in the body. As he saith, seeing those members that are most feeble are necessary, "to them shall be given more abundant honour," 1 Cor. xii. 22, 23. Of this heavenly order in the king- dom of Christ when his saints are risen from the dead was Solomon a notable type in his family, and among his servants and officers, who kept such exactness in the famous order in which he had placed all about him, that it did amaze and confound beholders. "For when the queen of Sheba had seen the wisdom of Solomon, and the house which he built, and the meat of his table, the sitting of his servants, and the attend- ance of his ministers, and their apparel; his cup- bearers also, and their apparel; and the ascent by which he went up into the house of the Lord; there was no more spirit in her," 2 Chron. ix. 3, 4. "Glorious things are spoken of thee, O thou city of God." Having gone thus far, I shall now come to the second part of the text-to wit, that there shall be a resurrection of the wicked. "There shall be a resurrection of the dead, both of the just and unjust;" for as the just go before the unjust in name, and dignity, and honour, so they shall in the last day go before them in the resurrection. Now, then, when the saints have thus risen out of their graves, given up their accounts, re- ceived their glory, and are set upon the thrones, (for there are set thrones of judgment, the thrones of the house of David,” Ps. cxxii. ;) when, I say, they are all of them in their royal apparel, with crowns of glory, every one pre- senting the person of a king, then come the un- just out of their graves to receive their judgment for what they have done in the body. As Paul saith, "We must all appear before the judgment- seat of Christ, that every one (both saints and sinners) may receive the things done in the body, whether it be good, or whether it be bad." "C But now, because I would prove by the words whatever I would have others receive for a truth, therefore I shall in few particulars prove the resurrection of the wicked. First, then, it is evident that the wicked shall rise, from the very terms and names that the raised shall then go under, which are the very same names that they did go under when they lived in this world-they are called the heathen, the nations, the world, the wicked, and those that do iniquity; they are called men, women, Sodom, Sidon, Bethsaida, Capernaum, and Tyre. The 536 DOCTRINAL DISCOURSES. men of Nineveh shall rise up in judgment; the queen of the south shall rise up in the judgment; and it shall be more tolerable for Sodom in the day of judgment than for other sinners that have resisted more light. The heavens and the earth that now are, are kept in store, reserved unto fire against the day of judgment, and perdition of ungodly men, 2 Pet. iii. 7; Matt. xii. 41, 42; xi. 21–25; Luke, x. 12—15; Joel, iii. 12—15. Now these terms, or names, are not given to the spirits of the wicked only, but to them as con- sisting of body and soul. Further, Christ tells his adversaries, when they had apprehended him, and shamefully entreated him, that yet they should see him sit on the right hand of power, and coming in the clouds of heaven, (Matthew, xxv. 32; Jude, 14, 15;) as John also doth tes- tify, saying, "Behold he cometh with clouds, and every eye shall see him, and they also that pierced him, and all the kindreds of the earth shall wail because of him,” Matt. xxvi. 64; Rev. i. 7. Now none of these sayings are yet ful- filled, neither shall they until his second coming; for though the Jews did many of them see him when he did hang upon the cross, yet then he was not coming in the clouds of heaven, neither did then all kindreds of the earth wail because of him. No; this is reserved till he comes to judge the world; for then shall the ungodly be so put to it, that gladly they would creep into the most invincible rock or mountain under heaven, to hide themselves from his face and the majesty of his heavenly presence. There shall therefore, that this may be brought to pass, be a resurrection of the dead, both of the just and unjust, Rev. vi. 14—18. For though an opinion of no resurrection may now lull men asleep, in security and impiety, yet the Lord when he comes will rouse them, and cause them to awake, not only out of their security, but out of their graves, to their doom, that they may receive for their error the recompence that is meet. Secondly, The body of the ungodly must at the last arise out of the grave, because that body and their soul, while they lived in the world, were co-partners in their lusts and wickedness. God is a God of knowledge, and by him actions are weighed he will therefore bring every work into judgment, with every secret thing. And as he will bring into judgment every work, so will he also the worker thereof, even the dead, small and great, 1 Sam. ii. 3; Eccles. xii. 14; Rev. xx. 12—15. It is not in God to lay the punish- ment where the fault is not, neither to punish a part of the damned for the whole-" With right- eousness shall he judge the world, and the people with equity," Ps. xcviii. 9. "Shall not the Judge of all the earth do right?" Gen. xviii. 25. As therefore the body was co-partner with the soul in sinning, so shall every man receive the things done in his body, according to what he hath done. Wherefore he saith in another place, "Behold I come quickly, and my reward is with me, to give every man according as his work shall be." There shall therefore be a resurrection of the dead, both of the just and unjust, Rev. xxii. 12. Thirdly, The body of the wicked must rise again, because as the whole man of the just also that is the vessel of mercy and glory, so the whole man of the unjust is the vessel of wrath and destruction. There are, saith Paul, in a great house not only vessels of gold and of silver, but also of wood and of earth, and some to ho- nour and some to dishonour. Now, as he sheweth us, these vessels to honour, they are good men, and the vessels to dishonour are the bad, 2 Tim. ii. 20, 21. Now as these vessels to dishonour are called the vessels of wrath, so it is said that God with much long-suffering doth suffer them to be fitted to destruction. How they are thus fitted he also further sheweth where he saith, "They do after their hardness and impenitent heart treasure up wrath against the day of wrath, and the reve- lation of the righteous judgment of God, (Rom. ii. 5; ix. 22;) which treasure of wickedness, James saith, it is treasured up against the last days, (which is the time of judgment;) and ob- serve it, he saith, that then it shall eat their flesh as it were fire, James, v. 12, 13. Now, then, their bodies being the vessels of the wrath of God, and again, seeing with this wrath they must be possessed at the last day, that their flesh must with it be eaten, it is evident that their body must rise again out of their graves, and before the judgment-seat appear; for it is from thence that each of them must go with his full load to his long and eternal home, "where their worm dieth not, and their fire is not quenched," Mark, ix. 47, 48. Fourthly, The severity of the hand of God towards his children, with his forbearance of his enemies, doth clearly bespeak a resurrection of the ungodly, that they may receive the reward for their wickedness which they have committed in this world. We know that while the eyes of the wicked start out with fatness, the godly are plagued all the day long, and chastened every morning, (Ps. lxxiii. 3-15;) wherefore it is evi- dent that the place and time of the punishment of the ungodly, it is another world. "If judg- ment begin at the house of God, what will the end of them be that obey not the gospel of God? and if the righteous scarcely be saved, where shall the ungodly and sinner appear?" 1 Pet. iv. 17, 18. Alas, poor creatures! they now plot against the righteous, and gnash upon them with their teeth, but the Lord laugheth at them, for he seeth their day is coming; for as he saith, the wicked is reserved, or let alone in his wick- edness, to the day of destruction, and shall then be brought forth to the day of wrath, though in the meantime he may go to his grave in his As Peter banner, and rest within his tomb. saith again, "The Lord knoweth how to deliver the godly out of temptation, but to reserve the unjust to the day of judgment to be punished." And Jude saith, "For them is reserved the black- ness of darkness for ever." The punishment of the ungodly, it is reserved till the day of judg- ment, which will be the time of their resurrec- tion, Ps. xxxvii. 12, 13; Job, xxi. 29—33; 2 Pet. ii. 9; Jude, 13. - Observe, first, The wicked must be punished. Secondly, The time of their punishment is not now, but at the day of judgment. Thirdly, This day of judgment must be the same with the resurrection of the dead, at the end of this world. As therefore "the tares are end of this world. gathered and burned in the fire, so shall it be in DOCTRINAL DISCOURSES. 537 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 that do iniquity, and shall cast them into a fur- nace of fire, there shall be weeping and gnashing of teeth." There shall, then, be a resurrection of the dead, both of the just and unjust, Matt. xiii. 40, 41. Fourthly, The sovereignty of the Lord Jesus over all creatures doth plainly foreshew a resur- rection of the bad as well as of the good. Indeed, the unjust shall not arise by virtue of any rela- tion they stand in to the Lord Jesus, as the saints shall; but yet, because all are delivered into his hand, and he made sovereign Lord over them, therefore by an act of his sovereign power they that are ungodly shall arise; this is Christ's own argument, "The Father judgeth no man," saith he, "but hath committed all judgment unto the Son"-that is, count him, and fall before him as their sovereign Lord, even as they ho- nour the Father, and he hath given him authority to execute judgment also, because he is the Son of man. And then he adds, "Marvel not at this, for the hour is coming, that all that are in their graves shall hear his voice, and shall come forth; they that have done good to the resurrec- tion of life; and they that have done evil to the resurrection of damnation." From hence also Paul argueth, saying, "For this cause he both died, rose, and revived, that he might be Lord both of the dead and living;" and then adds, "We must all stand before the judgment-seat of Christ," John, v. 22, 23, 27-29; Rom. xiv. 9, 10. Pray mind these words-Jesus Christ by his death and resurrection did not only purchase grace and remission of sius for his elect, with their eternal glory, but did thereby also obtain of the Father to be Lord and head over all things, whe- ther they be things in heaven or things on earth, or things under the earth-" All power," saith he, "in heaven and in earth is given unto me, and I have the keys of hell and of death," Matt. xxviii. 18; Rev. i. 18. So that all things, I say, whether they be visible or invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him and for him, Col. i. 16. This being thus, "at the name of Jesus every knee must bow, and every tongue confess that he is sovereign Lord, to the glory | of God the Father," Phil. ii. 9-11. Now, that this may be done, he hath his resolutions upon a judgment-day, in which he, to shew himself, his people, his way, and word in their glory, will have all his enemies raised out of their graves, and brought before him, where he will sit upon them in the throne of his glory, and will shew them then who is the only potentate, the King of kings, and Lord of lords, Matt. xxv. 31, 32; 1 Tim. vi. 14, 15. Beloved, He comes "with ten thousand of his saints, to execute judgment upon all, and to con- vince all that are ungodly among them of all their ungodly deeds which they have committed, and of all their wicked speeches which ungodly sinners have spoken against him," Jude, 14, 15. Fifthly, The great preparation that God hath made for the judgment of the wicked doth clearly demonstrate their rising forth out of their graves. JYSK Aga m First, He hath appointed the day of their rising. Secondly, He hath appointed their judge to judge them. Thirdly, He hath recorded all their acts and doings against that day. Fourthly, He hath also already appointed the witnesses to come in against them. Fifthly, The instruments of death and misery are already prepared for them. For the first. He hath appointed the day of their rising, which day John calleth the time of the dead, that they should be judged; which time, Paul saith, is a time fixed-" He hath appointed a day in which he will judge the world," &c. This time and day Christ brings down to an hour, saying, " The hour is coming, when all that are in their graves shall hear his voice, and shall come forth," &c., Rev. xi. 18; Acts, xvii. 30, 31; John, v. 28, 29. Secondly, As he hath appointed the day, so he hath appointed the judge-" He hath appointed a day in which he will judge the world in righte- ousness, by that man whom he hath ordained, of which he hath given assurance to all men, in that he hath raised him from the dead." This man is Jesus Christ; for it is he that is ordained of God to be the "judge of the quick and the dead," Acts, xvii. 30, 31; x. 40—42. Thirdly, All their deeds and works, to a word and thought, are every one already recorded and enrolled in the books of the laws of heaven against that day. The sin of Judah " is written with a pen of iron, and with the point of a dia- mond, upon the tables of their heart." And again saith God, "Write it in a table, and note it in a book, that it may be for the time to come, even for ever and ever, that this is a rebellious house," &c. Jer. xvii. 1; Isaiah, xxx. 8, 9, Fourthly, God hath prepared his witnesses against this day. Fifthly, The instruments of death and eternal misery are all already prepared. He hath pre- pared for them the instruments of death, he hath ordained his arrows against the face of perse- cutors. Hell is of old prepared, he hath made it deep and large, the fire, the everlasting fire, is also now of a long time prepared;" the heavy weights of God's curse are also ready, "and their damnation now of a long time slumbereth not," James, v. 1; Job, xx. 27; Matt. xxiv. 14; xxv. 41; Romans, ii. 14, 15; Mal. iii. 5; Psalm vii. 11-13; xxi. 12; Isaiah, xxx. 33; Deut. xxix. 19, 20; 2 Peter, ii. 3. But now, I say, how ridiculous a business would all this be, if these things should be all prepared of the only wise God, and there should be none to be judged, or if he that is ordained judge should not, either through want of power or will, command these rebels, and force them before his judgment- seat. Glad indeed would the sinners be if these things might be true; glad, I say, at very heart, if they might be in their secret places of darkness and the grave for ever; but it must not be; the day of their rising is set; the judge is appointed; their deeds are written; the deep dungeon is with open mouth ever waiting for them; wherefore, at the day appointed, neither earth, nor death, 538 DOCTRINAL DISCOURSES. nor hell can hinder-" There shall be a resur- resurrection of damnation. These in their very rection of the dead, both of the just and unjust." | resurrection shall be hurt of the second death, Lastly, Besides what hath been said, I cannot John, v. 28. They shall arise in death, and but believe there shall be a resurrection of the shall be under it, under the gnawings and terrors of wicked at the last day, because of the ungodly it, all the time of their arraignment. As it were, consequences and errors that do most naturally a living death shall feed upon them; they shall follow the denial thereof. never be spiritually alive, nor yet absolutely dead; but much after that manner that natural death and hell, by reason of guilt, doth feed on him that is going before the judge to receive his con- demnation to the gallows. You know, though a felon go forth of the jail when he is going to the bar for his arraignment, yet he is not out of prison, or out of his irons for that; his fetters are still making a noise on his heels, and the thoughts of what he is to hear by and by from the judge is still frighting and afflicting his heart; death, like some evil spirit or ghost, doth continually haunt him, and playeth the butcher continually in his soul and conscience, with frights and fears about the thoughts of the sudden and insupport- able after-clap by and by he is to meet withal. For, first, he that taketh away the doctrine of the resurrection of the wicked, he taketh away one of the main arguments that God hath pro- vided to convince a sinner of the evil of his ways; for how shall a sinner be convinced of the evil of sin if he be not convinced of the cer- tainty of eternal judgment? and how shall he be convinced of eternal judgment, if you persuade him that when he is dead he shall not at all arise? especially seeing the resurrection of the dead and eternal judgment must unavoidably be one the forerunner of the other, Heb. vi. 2. It was Paul's reasoning of righteousness, temperance, and judg- ment to come that made Felix tremble, Acts, xxiv. 25. It is this also he calleth the argument of terror, wherewith he persuaded men. This was Solomon's argument; and Christ's also where he saith that "every idle word that man shall speak, he shall give an account thereof in the day of judgment." Secondly, They that deny the resurrection of the wicked, they do both allow and maintain the chief doctrine of the ranters, with most of the debauched persons in the world, (2 Cor. v. 10, 11; Eccles. xi. 9; Matt. xii. 36;) for the ranters deny it both in principle and practice, and the other in practice at least. Now to me it is very strange that these men above all other should both know and live in the doctrines of the kingdom of God, especially seeing the denial hereof is an evident token of one appointed to wrath and destruction. But to be plain; there shall be a resurrection of the dead, both of the just and unjust, (2 Tim. ii. 18;) wherefore, what- ever others may say or profess, being beguiled by Satan and their own hearts, yet do thou fear him that can destroy both body and soul in hell, Matt. x. 28. There shall be a resurrection of the dead, both of the just and unjust. "And the sea gave up the dead that were in it, and death and hell deli- vered up the dead that were in them," Rev. xx. 13. Having, in the first place, shewed you that the wicked must arise, I shall, in the next place, shew you the manner of their rising. And ob- serve it, as the very titles of the just and unjust are opposites, so they are in all other matters, and in their resurrections. First, then, as the just in their resurrection do come forth in incorruption, the unjust in their resurrection shall come forth in their corrup- tions; for though the ungodly at their resurrection shall for ever after be incapable of having body and soul separate, or of their being annihilated into nothing, yet it shall be far from them to rise in incorruption; for if they arise in incorruption, they must arise to life, and also must have the conquest over sin and death, (1 Cor. xv. 54;) but that they shall not; for it is the righteous only that put on incorruption, that are swallowed up of life. The wicked's resurrection is called the Thus, I say, will the wicked come out of their graves, having yet the chains of eternal death hanging on them, and the talons of that dreadful ghost fastened in their souls; so that life will be far from them, even as far as heaven is from hell. This morning to them is even as the shadow of death; they will then be in the very terrors of the shadow of death, Job, xxiv. 17. As Christ saith, "Their worm never dies, and their fire is never quenched,” (Mark, viii. 43, 44 ;) from death to eternity it never shall be quenched, their bed is now among the flames; and when they rise, they will rise in flames; while they stand before the judge, it will be in flames, even in the flames of a guilty conscience; they will in their coming before the judge be within the very jaws of death and destruction. Thus, I say, the ungodly shall be far off from rising as the saints, for they will be even in the region and shadow of death. The first moment of their rising, death will be ever over them, ever feed- ing on their souls, and ever presenting to their hearts the heights and depths of the misery that now must seize them, and, like a bottomless gulf, must swallow them up. They shall come out of their holes like worms of the earth; and be afraid of the Lord our God," Micah, vii. 17. "C Secondly, As the resurrection of the godly shall be a resurrection in glory, so the resurrection of the wicked will be a resurrection in dishonour. Yea, as the glory of saints at the day of their rising will be glory unspeakable, so the dishonour of the ungodly at that day will be dishonour be- yond expression. As Daniel saith, "The good shall rise to everlasting life, but the wicked to shame and everlasting contempt," Daniel, xii. 2. And again, "When thou, O God, awakest," that is. to judge them, "thou shalt despise their Never was toad or image," Psalm 1xxiii. 20. serpeut more loathsome to any than these will be in the eyes of God in their rising forth of their graves. When they go to their graves, saith Job, "their bones are full of the sin of their youth, which lieth down in the dust with them,' Job, xx. 11. And arise they shall in the same noisome and stinking condition; for as death At the resur- leaves, so judgment finds them. "2 DOCTRINAL DISCOURSES. 539 rection, then, of these ungodly, they will be in a very loathsome condition. misery, so there will be no stay or prop to bear them up in it. Only, as I said before, they shall not now, as afore, be separate body from soul, but both together be bound in the cords of sin and iniquity, in which they shall now treible as thieves and murderers, &c., as they go before the Judge, to hear what he will say unto them. The ungodly at their death are like the thistle seed, but at their rising they will be like the thistle grown, more noisome, offensive, and provoking to entire rejection. Then such dishonour, shame, and contempt will appear in them, that neither God nor Christ, saints nor angels, will so much as once regard them, or vouchsafe once to come near them. "He beholdeth the wicked afar off;" because in the day of grace they would not come to hand, and be saved, therefore now they shall, all as thorns, be thrust away, as with fences of iron, 2 Sam. xxiii. 6, 7. Their rising is called the resurrec- tion of the unjust, and so they at that day will appear, and will more stink in the nostrils of God and all the heavenly hosts than if they had the most irksome plague-sores in the world run- ning on them. If a man at his birth be counted as one cast forth to the loathing of his person, how loathsome and irksome, dishonourable and contemptible will those be that shall arise God- less, Christless, Spiritless, and graceless, when the trumpet sounds to their judgment, they com- ing out of their graves far more loathsome and filthy than if they should ascend out of the most filthy hole on earth. Now, when the wicked are thus raised out of their graves, they shall, together with all the angels of darkness, their fellow-prisoners, be brought up, being shackled in their sins, to the place of judgment, where there shall sit upon them Jesus Christ, the King of kings and Lord of lords, the Lord Chief Judge of things in heaven and earth, and things under the earth, on whose right hand and left shall sit all the princes and heavenly nobles, the saints and pro- phets, the apostles and witnesses of Jesus, every one in his kingly attire, upon the throne of his glory. Then shall be fulfilled that which is written, "As for those my enemies, that would not that I should reign over them, bring them before me to slay them," Joel, iii. 11—15; Luke, xix. 27. When every one is thus set in his proper place, the Judge on his throne, with his attendants, and the prisoners coming up to judgment, forthwith there shall issue forth a mighty fire and tempest from before the throne, which shall compass it round about, which fire shall be as bars and bounds to the wicked, to keep them at a certain distance from the heavenly Majesty. As David saith, “Our God will come, and not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him," Psa. 1.3. And again, "His throne was like the fiery flame, and his wheels like burning fire. A fiery stream issued, and came forth from before him," &c., Daniel, vii. 9. Thirdly, As the just shall rise in power, so the wicked and unjust in weakness and astonishment. Sin and guilt bringeth weakness and faintness in this life; how much more when both, with all their power and force, like a giant, fasten on them; as God saith, "Can thy hands be strong, and can thy heart endure in the day that I shall deal with thee?" Eccles. xxii. 14. Now will the ghastly jaws of despair gape upon thee, and now will condemnings of conscience, like thunder- claps, continually batter against thy weary spirits. It is the godly that have boldness in the day of judgment; but the wicked will be like the chaff which the wind driveth away, 1 John, iv. 17; Psa. i. 4. O the fear and the heartaching that will seize them in their rising! the frightful thoughts that then will fill their throbbing hearts! Now must that soul that hath been in hell-fire among the devils possess the body again-possess it, I say, with the hot, scalding stink of hell upon it. They shall not be able to lift up the head for ever; pangs shall take hold on them, all their hands shall faint, and every man's heart shall melt-" They shall be amazed one at another, their faces shall be as flames," Isaiah, xiii. 6-8. Everything they see, hear, or think of, shall tend to their discomfort. They must needs be weak whom God hath left, whom guilt hath seized, and whom death is swallowing up for ever. This preparation being made-to wit, the Judge, with his attendants, on the throne, the bar for the prisoners, and the rebels all standing with ghastly jaws, to look for what comes after, presently the books are brought forth-to wit, the books both of death and life, and every one of them opened before the sinners now to be judged and condemned; for after that he had said before, "A fiery stream issued and came forth from be- fore him," he adds, "Thousand thousands mi- nistered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the book was opened," Daniel, vii. 10. And again, "I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of the things which were written in the books, according to their works," Rev. xx. 11, 12. Fourthly, As the just shall arise spiritual bodies, so the unjust shall arise only as mere and naked lumps of sinful nature, not having the least help from God to bear them up under this condition. Wherefore, so soon as ever they are risen out of their graves, they will feel a conti- nual sinking under every remembrance of every sin and thoughts of judgment; in their rising they fall-fall, I say, from thenceforth, and for ever. And for this reason the dungeon into First, then, there is the book of the creatures which they fall is called "bottomless," (Rev. to be opened. | xx. 1;) because, as there will be no end of their He doth not say, the book was opened, as of one, but the books, as of many. And indeed, they are more than one, two, or three, out of which the dead shall in the judgment be pro- ceeded against. Secondly, The book of God's remembrance. - 510 DOCTRINAL DISCOURSES. Thirdly, The book of the law. And, fourthly, The book of life. For by every one of these, that is, out of what is written in them, shall the world of the ungodly be judged. "And the books were opened." First, The book of the creatures shall be opened, and that first as it concerns man's nature; and next, as it relates to all other creatures. First, he will shew in what the principles of na- ture were, as they were God's creation; and how contrary to these principles the world have walked, acted, and done. The principles of nature are concluded under these three general heads- 1. That man by his own natural reason and judgment may gather that there is a God, a Deity, a chief, or first, or principal Being, who is over all, and supreme above all. This instinct, I say, man merely as he is a rational creature findeth in himself; and hence it is that all heathens that mind their own natural reason do conclude that we are his offspring-that is, his creation and workmanship; that he made heaven and earth, and hath made of one blood all nations of men; "that in him we live, and move, and have our being," &c., Acts, xvii. 24–29. It appears further, that man by his own nature doth know that there is such a God. 66 (1.) By his being able to judge by nature that there is such a thing as sin; as Christ saith, Why do ye not even of yourselves judge that which is right?" As if he had said, You are de- generated even from the principles of nature and right reason; as Paul saith in another place, "Doth not even nature itself teach you?" Luke, xii. 57; 1 Cor. xi. 14. Now he that can judge that there is such a thing as sin, it must of ne- cessity be that he understandeth that there is a God to whom sin is opposite; for if there be no God, there is no sin against him; and he that knows not the one, knows not the other. (2.) It is evident further, that men by nature knows that there is a God by those fits of fear and dread that are often begotten in themselves, even in every man that breatheth in this world; for they are by their own consciences and thoughts convicted and reproved, judged and condemned, though they know neither Moses nor Christ-"For the Gentiles which have not the law, these are a law to themselves, and shew the works of the law written in their hearts"--that is, by this very thing they hold forth to all men that God created them in that state and quality that they might in and by their own nature judge and know that there is a God. And it further sheweth itself, saith he, by those workings of heart, (Rom. ii. 14, 15,) convictions of conscience, and accusations that every thought maketh within them, together with the fear that is be- gotten in them when they transgress or do those thing that are irrational, or contrary to what they see they shall do. I might add further, that the natural proneness that is in all men to de- votion and religion-that is, of one kind or an- other, doth clearly tell us that they by the book of nature, which book is themselves, do read that there is one great and eternal God. | 2. The second principle of nature is, that this God should by man be sought after, that they might enjoy communion with him for ever. As I said before, the light of nature sheweth men that there is a great God, even God that made the world; and the end of its shewing them this is, that "they might seek the Lord, if happily they may feel after him, and find him, though he be not far from every one of them," &c., Acts, xvii. 26, 27. 3. This light of nature teacheth that men be- tween themselves should do that which is just and equal. As Moses said, and that long before the law was given, “Sirs, ye are brethren, why do ye wrong one another?" (Acts, xvii. 26; Exod. ii. 13;) as who should say, You are of equal creation, you are the same flesh; you both judge that it is not equally done of any to do you wrong, and therefore ought to judge by the same reason that ye ought not to wrong one another. Now against every one of these three prin- ciples hath every man in the whole world trans- gressed; as Paul saith, "For both Jews and Gentiles are all under sin," Rom. iii. 9. For as touching the first, who is he that hath honoured, reverenced, worshipped, and adored the living God to the height both of what they saw in him, and also according to the goodness and mercy they have as men received from him? All have served and worshipped the creature more than the Creator, who is blessed for ever, and so have walked contrary to, and have sinned against, this bond of nature, in this first principle of it, Rom. i. 25. Secondly, Men, instead of minding their own future happiness, as nature teacheth, have, through their giving way to sin and Satan, minded nothing less; for though reason teacheth all men to love that which is good and profitable, yet they, con- trary to this, have loved that which is hurtful and destructive. Yea, though sense teacheth to avoid the danger that is manifest, yet man, con- trary to reason and sense both, even all men have both against light and feeling rejected their own happiness; as Paul saith, "Though they know the judgments of God, that they which do such things are worthy of death, not only do the same, but take pleasure in them that do them," Rom. i. 32. Thirdly, Man, instead of doing equity, and as he would be done by, which nature itself teacheth, he hath given up himself to vile affections, being filled, by refusing the dictates of nature, with all unrighteousness, fornication, wickedness, covet- ousness, maliciousness, envy, murder, debate, deceit, malignity, whispering, backbiting, to hate God, to be despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without na- tural affections, implacable, unmerciful, Rom. i. 28–32. And observe it, he doth not say that all these things are by every man put into practice, but every man hath all these in his heart, which there defile the soul, and make it abominable in the sight of God. They are filled with all un- righteousness, which also appears as occasion serveth, sometimes one of them, sometimes more. Now, man having sinned against that natural light, judgment, reason, and conscience that God hath given him, therefore though, as I said be- fore, he neither knew Moses nor Christ, yet he shall perish. As many," saith Paul, "as have } 1 · F DOCTRINAL DISCOURSES. 541 sinned without law, they shall perish without law," Rom. ii. 12. Yea, here will man be found not only a sinner against God, but an opposer of himself, a con- tradictor of his own nature, and one that will not do that which he judgeth even of himself to be right, 2 Tim. ii. 25. Their sin is written upon the tables of their own hearts, and their own wickedness and backsliding shall both cor- rect and reprove them, Jer. ii. 19; xvii. 1. It is marvellous, if we consider, how curious a creature man was made of God; to behold how much below, besides, and against that state and place man acts and does in this state of sin and degeneracy. Man in his creation was made in the image of God, (Gen. i. 26;) but man, by reason of his yielding to the tempter, hath made himself the very figure and image of the devil. Man by creation was made upright and sinless but man by sin hath made himself crooked and sinful, Eccles. vii. 29. Man by creation had all the faculties of his soul at liberty to study God his creator, and his glorious attributes and being; but man by sin hath so bound up his own senses and reason, and hath given way for blindness and ignorance of God so to reign in his soul, that now he is captivated, and held bound in alienation and estrangedness both from God and all things truly spiritually good; because, saith he, that when they knew God, they glorified him not as God, but became vain in their imagina- tions, and their foolish hearts were darkened. And again, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, through the blind- ness of their hearts, Rom. i. 21; Eph. iv. 18. Now, for this abuse of the workmanship of God shall man be brought forth to the judg- ment, shall be convicted, cast, and condemned as a rebel against both God and his own soul, as Paul affirmeth, and that when he reasoned but as a man, Rom. iii. 5, 6. When this part of the book touching man's nature is opened, and man convicted and cast by it by reason of his sinning against the three general principles thereof, then forthwith is the second part of the book opened, which is the mystery of the creatures; for the whole creation that is before thee are not only made to shew the power of God in themselves, but also to teach thee, and to preach unto thee, both much of God and thyself; as also the righteousness and justice of God against sin--" For the wrath of God is revealed from heaven against all un- godliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of God is manifest in them; for God hath shewed it unto them. For the in- visible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are left without excuse," Rom. i. 18-20. | First, The creation, then, of the world namely, of the heavens, earth, sun, moon, stars, with all other the creatures of God, they preach aloud to all men the eternal power and Godhead of their Creator. "In wisdom he hath made them all," (Psalm viii. 3,) to be teachable, and carrying - | | instruction in them; and he that is wise, and will understand these things, even he shall under- stand the loving-kindness of the Lord; for the works of the Lord are great, and sought out of all them that have pleasure therein, Psalm civ. 24 ; cvii. ; exi. 2. Secondly, As the creation in general preacheth to every man something of God, so they do hold forth how man should behave himself both to God and one to another; and will assuredly come in in the judgment against all those that shall he found crossers and thwarters of what God by the creatures doth hold forth to us. As first, The obedience of the creatures both to God and thee. First, to God-they are all in subjection, (set devils and men aside,) even the very dragons, and all deeps, fire, hail, snow, and vapours fulfilling his word; yea, the winds and seas obey him. Thus, I say, by their obedience to God they teach thee obedience, and by their obedience shall thy disobedience be condemned in the judgment, Psalm cxlviii. 7, 8; cxlvii. 15-19; Mark, iv. 41. Secondly, Their obe- dience to thee also teacheth thee obedience to all superiors; for every kind of beasts, and of birds, and serpents, and things in the sea, is tamed, and hath been tamed, and brought into obedience by mankind, James, iii. 7, 8. Man only remains untamed and unruly, and therefore by these is condemned. Secondly, The fruitfulness of all the creatures in their kind doth teach and admonish thee to a fruitful life to Godward, and in the things of his holy word. God did but say in the beginning, Let the earth bring forth fruit, grass, herbs, trees, beasts, creeping things, and cattle after their kind; and it was so, Gen. i. 15, 24. But to man he hath sent his prophets. rising early, and sending them, saying, O do not this abomi- nable thing that I hate, (Jer. xliv. 4, 5;) but they will not obey. For if the Gentiles, which have not the law, do, by some acts of obedience, con- demn the wickedness of those who do, by the letter and circumcision, break the law, how much more shall the fruitfulness of all the creatures come in in the judgment against the whole world! As Job saith, By the obedience and fruitfulness of the creatures he judgeth, and so will he judge, the people, Job, xxxvi. 27-32. Thirdly, The knowledge and wisdom of the creatures do with a check command thee to be wise, and do teach thee wisdom. 1. The stork in the heaven, the swallow and the crane, by observing the time and season of their coming, do admonish thee to learn the time of grace, and of the mercy of God, Jer. viii. 7. 2. The ox and the ass, by the knowledge they have of their master's crib, do admonish thee to know the bread and table of God, and both do and shall condemn thy ignorance of the food of heaven, Isa. i. 3. Fourthly, The labour and toil of the creatures doth convict thee of sloth and idleness "Go to the ant, thou sluggard, consider her ways, and be wise; for she provideth her food in the sum- mer, and layeth up against the day of trial,” Prov. vi. 6, 7. But thou spendest the whole summer of thy life in wasting both time and soul. All things are full of labour, saith Solomon, 542 DOCTRINAL DISCOURSES. S only man spendeth all the day idle, and his years like a tale that is told. The coney is but a feeble folk, yet laboureth for a house in the rock, to be safe from the rage of the hunter, Eccles. i. 8; Matt. xx. 6; Psalm xc. 9; Rom. x. 21; Prov. xxx. 26, 28; John, v. 40. The spider also taketh hold with her hands, and is in king's palaces. It is man only that turneth himself upon the bed of sloth, as the door doth itself upon the hinges. It is man, I say, that will neither lay hold on the rock Christ, as the coney doth teach, nor lay hold on the king- dom of heaven, as the spider doth bid him. Fifthly, The fear that is in all creatures, when they perceive that danger is near, it teacheth men to fly from the wrath to come-" In vain is the snare laid in the sight of any bird," (Prov. i. 17, 18;) but man, man only is the foolhardy creature that lieth in wait for his own blood, and that lurketh privily for his own life. How, I say, will every creature fly, run, strive, and struggle to escape the danger it is sensible of! Rom. i. 33. It is man only that delighteth to dance about the mouth of hell, and to be know- ingly smitten with Satan's snare. Sixthly, The dependence that all the creatures have upon God teacheth thee to depend on him that made thee, yea, and will in the ment condemn thee for thy unlawful practices and dealings for thy preservation. The young ravens seek their food from God, and will con- demn thy lying, cheating, over-reaching, defraud- ing, and the like. They provide neither store- house nor barn; but thou art so greedy of these things, that thou for them shuttest thyself out of the kingdom of heaven, Psalm cxlvii. 9; Job, Xxxviii. 41; Luke, xii. 24; Prov. xvii. 16. that walk therein, they preach to thee the fears and frights, the scares and amazements, that will for ever attend all damned souls, Matt, viii. 12; Deut. xxviii. 65–67. | 6. By thy delighting when thou art cold to lay sticks on the fire to warm thyself, not caring how fiercely they flame therein, so thou canst be warm and be refreshed thereby, by this, I say, God preacheth to thee with what delight he will burn sinners in the flames of hell for the easing of his mind, and the satisfaction of his justice. "Ah!" saith he, "I will ease me of my adversaries, and avenge me of mine enemies," Isaiah, i. 24. 7. Yea, by thy blowing the fire that it may fasten upon the wood the better, thou preachest to thyself how God will blow the fire of hell by the rigour of his law, to the end it may by its flames, to purpose, kindle upon damned sinners, Isaiah, iii. 33. All these things, as inconsiderable and un- likely as they may appear to you now, yet in the judgment will be found the items and warning words of God to your souls. And know, that he who could overthrow the land of Egypt with frogs, lice, flies, locusts, &c., will overthrow the world at the last day by the book of the crea- judg-tures, and that by the least and most inconsider- able of them, as well as by the rest. This book of the creatures, it is so excellent, and so full, so easy, and so suiting the capacity of all, that there is not one man in the world but is catched, con- victed, and cast by it. This is the book that he who knows no letters may read in; yea, and that he who neither saw New Testament nor Old, may know both much of God and himself by. It is this book out of which generally both Job and his friends did so profoundly discourse of the judgments of God, and that out of which God himself did so convincingly answer Job. Job was as perfect in this book as we are many of us in the scriptures; yea, and could see fur- ther by it than many nowadays do see by the New Testament and Öld. This is the book out of which both Christ, the prophets, and apostles do so frequently discourse by their similitudes, proverbs, and parables, as being the most easy way to convince the world, though by reason of their ignorance nothing will work with them but what is set on their heart by the Holy Ghost. One word further, and I have done with this, and that is, God hath sealed the judgment of the world by the book of the creatures, even by man's own carriage unto such of them which through any impediment have disappointed his expectations. As thus: if thou hast but a tree in thy orchard that neither beareth fruit, nor aught else that is good, why, thou art for hewing it down, and for appointing it as fuel for the fire. Now thou little thinkest that by thy thus judging thou shouldst pass sen- tence upon thy own fruitless soul; but it is so; "for now is that axe laid to the roots of the trees, and every tree that bringeth not forth good fruit is hewn down, and cast into the fire," Matt. iii. 10; Luke, xiii. 6-8; Ezek. xv. 1–9. For as truly as thou sayest of thy fruitless tree, Cut it down; why doth it cumber the ground? so truly doth thy voice cause heaven to echo Seventhly, The love and pity that are in their hearts to their young and one another will judge and condemn the hard-heartedness that is in thee to thy own soul, What shall I say? "The heavens shall reveal thy iniquity, and the earth shall rise up against thee," (Job, xx. 27;) that is, all the creatures of God, they will, by their fruitfulness and subjection to the will of their Creator, judge and condemn thee for thy dis- obedience and rebellion against him. Now, as these creatures do every day call unto thee, and lay before thee these things, so he hath for thy awakening, in case thou be asleep and senseless, creatures of another nature; as, 1. Thy bed, when thon liest down in it, preach- eth to thee thy grave; thy sleep, thy death; and thy rising in the morning, thy resurrection to judgment. 2. The jail that thou seest with thine eyes, and the felons that look out at the grate, they put thee in mind of the prison of hell, and of the dreadful state of those that are there, Job, xiv. 12; xvii. 13; Isaiah, xxvi. 19. 3. The fire that burns in thy chimney, it holds forth the fire of hell unto thee, Luke, xii. 58, 59. 4. The ugly smell, stench, and steam of the burning brimstone shew thee the loathsome, odious, and dreadful torments of hell, Isaiah, x. 16; Rev. xix. 20; xx. 14. 5. The darkness of the night in solitary places, and the fears that do commonly haunt those DOCTRINAL DISCOURSES. 543 again upon thy head, Cut him down; why doth he cumber the ground? Further, the inclination of thy heart towards fruitless and unprofitable creatures doth fore- preach to thee the inclination of the heart of God towards thee in the judgment. If thou hast either cow or any other beast that is now unprofitable to thee, though thou mayst suffer them for some time to be with thee, as God suffereth sinners in the world, yet all this while thy heart is not with them, but thou wilt take thy time to clear thy hands of them. Why, just so shall thy judg- ment be, as God saith, "Though Moses and Samuel stood before me"-that is, " to pray me to spare this people, yet my heart could not be towards them; therefore, cast them out of my sight, and let them go forth," Jer. xv. 1; Ezek. xiv. 13, 14. Thus, I say, will God judge the world at the last day; he will open before them how they have degenerated, and gone back from the prin- ciples of nature in which he created them; also how they have slighted all the instructions that he hath given them, even by the obedience, fruitfulness, wisdom, labour, fear, and love of the creatures; and he will tell them that as to their judgment they themselves have decided it, both by their cutting down that which was fruitless, and by the withdrawing of their hearts from those things which to them were unprofitable-" As "As therefore the tares are gathered, and burned in the fire, so shall it be in the end of the world." As men deal with weeds and rotten wood, so will God deal with sinners in the day of judgment; and will bring in, I say, all the counsels and warnings he hath given men by these things, both to clear up and to aggravate their judg- ment to them. ness, and will make manifest the counsels of the heart," Heb. iv. 13; 1 Cor. iv. 5. "Ye that say, The Lord shall not see, neither shall the God of Jacob regard it. Understand, ye brutish among the people: and ye fools, when will ye be wise? be wise? He that planted the ear, shall not he hear? he that formed the eye, shall not he see? he that chasteneth the heathen, shall not he correct? be that teacheth man know- ledge, shall not he know? Can any hide himself in secret places, that I should not see him?” that is, when he is committing wickedness—“saith the Lord: Do not I fill heaven and earth? saith the Lord," Psalm xciv. 7-10; Hosea, vii. 2; viii. 13; Jer. xxiii, 24. Now to know and see things, it is the cause among men of their remembrance; wherefore, God to shew us that he will remember all our sins if we die out of Christ, he tells us that he knoweth and seeth them all, and therefore must needs remember them; for as is his sight and knowledge, so is his remembrance of all things. When this book of his remembrance there- fore is opened, as it shall be in the judgment, then shall be brought forth of their hidden holes all things whatsoever hath been done since the world began, whether by kingdoms in general, or per- sons in particular. Now also shall be brought forth to open view all the transactions of God and his Son among the sons of men, and every- thing shall be applied to every particular person, in equity and justice, to whom they belong; the sins that thou hast committed shall be thy own, and thou thyself shalt bear them. The Lord is a God of knowledge, and by him actions are weighed. The second book that will be opened at this day, it will be the book of God's remembrance; for as God hath in his remembrance recorded all and every particular good thing that his own people have done to and for his name while they were in this world, (Mal. iii. 16,) so he hath in his remembrance recorded all the evil and sin of his adversaries, even everything. Now God's | remembrance is so perfect every way, that it is impossible that anything should be lost that is committed to it to be kept, and brought forth to the judgment at the time appointed; for as a thousand years are but as yesterday with his eternity, so the sins that have been committed thousands of years since, they are all so firmly fixed in the remembrance of the eternal God, that they are always as fresh and clear in his sight as if they were but just now in committing. He calleth again the things that are past, and hath set our securest things in the light of his counte- nance. As he also saith in another place, "Hell itself is naked before him, and destruction hath no covering," (Eccles. iii. 15; Ps. xc. 8; Job, xxvi. 6;) that is, the most secret, cunning, and hidden contrivances of the most subtle of the infernal spirits, which yet are far more slethy [crafty] than But this, though it may serve for the time pre- men to hide their wickedness, yet, I say, all sent, and no longer, God will not be deluded, nor | their ways, hearts, and most secrets doings, are blinded, nor mocked, nor put off. "They consider clear, to the very bottom of them, in the eyes of not that I remember all their wickedness;" saith the great God. "All things are open and bare he; "but I will reprove thee, and will set them before the eyes of him with whom we have to do; in order before thine eyes," Gal. vi. 7. Here will who will bring to light the hidden things of dark-be laid open the very heart of Cain the murderer, It will be marvellous to behold how by thou- sands and tens of thousands God will call from their secret places those sins that one would have thought had been dead, and buried, and for- gotten; yea, how he will shew before the sun such things, so base and so horrid, that one would think it was not in the hearts of any to commit; for all is recorded in the book of God's remembrance. While men are here, they have a thousand tricks to present themselves one to another far more fair and honest than they are, or ever were. As Christ said to the Pharisees, " Ye are they who justify yourselves before men, but God knoweth your hearts," Luke, xvi. 15. God knoweth, indeed, what a nest, what a heap, what swarms, yea, what legions of hellish wicked- nesses, there are with power lurking, like cocka- trices, in those men that one would swear a thou- sand times are good and honest men. The way of men in their sins, it is like an eagle in the air, a serpent upon the rock, a ship in the midst of the sea, and of a young man with a maid," saith Solomon, (Prov. xxx. 19, 20,)—that is, hiddenly, closely, covertly, burying all under fair pre- tences, wipeth their mouths in the close of their evil, saying, "I have done no wickedness." KAD V 544 DOCTRINAL DISCOURSES. of of Judas the traitor, of Saul the adversary of David, and of those that under pretences of holi- ness have persecuted Christ, his word, and people, Hos. vii. 2; Psalm 1. 21. Now shall every drunkard, whoremaster, thief, and other wicked person, be turned their inside outward, their hearts right open, and every sin, with every cir- cumstance of place, time, person with whom, with the causes also that drew them to the com- mission of every evil, be discovered to all. Here will be no hiding yourselves behind curtains. nor no covering yourselves with the black and dark night. "If I say, Surely the darkness shall cover me, even the night shall be light about me; yea, (O God,) darkness hideth not from thee, but the night shineth as the day; the darkness and light are both alike unto thee," Psa. cxxxix. 12. | ment-seat of Christ who must have all things he hath done against God to provoke the eyes of his glory to jealousy laid open before the whole host of the heavenly train! It would make a man blush to have his pockets searched for things that are stolen in the midst of a market, espe- cially if he stand upon bis reputation and honour; but thou must have thy heart searched, the bot- tom of thy heart searched, and that, I say, before thy neighbour whom thou hast wronged, and be- fore the devils whom thou hast served; yea, before God whom thou hast despised, and before the angels, those holy and delicate creatures, whose holy and chaste faces will scarce forbear blushing while God is making thee vomit up all thou hast swallowed; for God shall bring it out of thy belly, Job, xx. 12—15. For as for God to forget iniquity is one of the 66 (C re- The piercing eye of God beholds all places, persons, and things; the holy hand of his jus-chief heads of the covenant of grace, and is an tice writeth them down in the book of his re- argument of the highest nature to beget and to membrance; and by his power and wisdom will continue consolation in the godly, so the remem- he open and read to all men exactly, distinctly, brance of iniquity by the Lord is one of the and convincingly whatever hath passed from heaviest loads and judgments that can befal any them, or been done by them, in their whole life- poor creature. Lord," saith the prophet, "For for all these things God will bring thee into member not against us former iniquities." And judgment," Eccles. xi. 9. Again, as God will again, "If thou, Lord, shouldst mark iniquity, O bring out of the book of his remembrance what- Lord, who shall stand?" Ps. cxxx. 3. And the ever hath passed from thee against him, so also reason is, because that which the Lord forgetteth will he then bring forth by the same book all is forgiven for ever; but that which he remem- things and carriages of his towards thee. bereth, it is charged for ever, and nothing can take it away-"Though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before thee, saith the Lord God," Heb. viii. 12; Rom. iv. 6-8; Jer. ii. 22. Here will he bring to thy mind every sermon thou hast heard, every chapter thou hast read, every conviction thou hast had on thy conscience, and every admonition that hath been given thee in all thy life when thou wast in the land of the living. Now will God lay open before thee what pa- tience he extended to thee, how he let thee live one year, two years, ten, yea, twenty and thirty years, and all to try thee. Yea, now also will he bring to thy view how many times he warned, rebuked, threatened, and chas- tised thee for thy wickedness; how many awakening providences and judgments he con- tinually laid before thy face; yea, how many a time thou didst, like Balaam, run upon the point of the sword of justice, and how he gave back, as being loath to kill thee, Num. xxii. 23-34. Now also again shall be brought before thee and all men how many strugglings God had with thy heart on thy sick-bed to do thee good; yea, and at such times how many vows, promises, engagements, and resolutions thou madest before God, to turn, if he would release thee from thy affliction, and take off his rod from thy back; and yet how thou didst, like the man possessed, break and snap in twain all these chains of iron with which thou hadst bound thy soul, and that for a very lust and sin. Here also will be opened before thee how often thou hast sinned against thy light and knowledge; how often thou hast laid violent hands on thy own conscience; how often thou hast laboured to put out that light that hath stood in thy way to hinder thee from sinning against thy soul. Ah, Lord, what a con- dition will the Christless soul be in at this day! | how will every one of these things afflict the damned soul! They will pierce like arrows, and bite like serpents, and sting like an adder. With what shame will that man stand before the judg- The third book that will at this day be opened, and out of which God will judge the world, it is the book of the law, or ten words given forth on the Mount Sinai. But this book will more specially concern those that have received it, or that have had knowledge thereof. Every one shall not be judged by this book as there delivered, though they shall be judged by the works of it which are written in their hearts. "As many as have sinned without law, shall perish without law; and they that have sinned in the law, shall be judged by the law," (Rom. ii. 12—14,)—that is, the heathens that never knew the law as delivered on Sinai, they shall be judged by the law as it was written in man's heart in his creation, (which is comprised within the book of the creatures ;) but those that have knowledge of the law as delivered on Sinai, they shall be judged by the law as there given. Now, then, this book when it is opened at the day of judgment, it will to those to whom it especially relates be a most terrible law, far sur- passing the two afore-mentioned. This law, as I may so say, it is the chief and most pure resem- blance of the justice and holiness of the heavenly majesty, and doth hold forth to all men the sharp- ness and keenness of his wrath above the other two that I have before mentioned; I say, both because it hath been delivered more plain and open, both as to the duty enjoined and the sin prohibited, and therefore must of necessity fall with the more violence upon the head of all that shall be found within the compass of it. This law, it hath in it to be opened at this day these two general heads-First, A discovery of the DOCTRINAL DISCOURSES. 545 evil of sin, that is so against plain light and truth; and, secondly, a discovery of the vanity of all things that will at this day be brought by sinners for their help and plea at the judgment. Alas! who can but imagine that the poor world at the day of their arraignment should muster up all that ever they can think of as arguments to shelter them from the execution of that fierce wrath that then, with sinking souls, they will see prepared for them? As to the first of these, the apostle tells us that "the law was added, that the offence might abound," or be discovered what it is. As he saith again, "I had not known sin but by the law," Rom. v. 20; vii. 7, 13. Thus it is in this life, and thus it will be in the day of judgment- that is, those that see sin, and that in its abound- ing nature, and in its exceeding sinfulness, they must see it by the law, for that is indeed the glass by which God discovereth sin, and the filthy spots of leprosy that are in the soul, James, i. 22-26. Now those that have not the happi- ness to see their sin by the law in this life, while there is a fountain of grace to wash in, and be clean, they must have the misery to see it at the judgment, when nothing is left but misery and pain as the punishment for the same. At which day, those little tittles of this holy law that now men so easily look over, and sin against with ease, they will every one of them appear with such dread, and with such flaming justice against every offence committed, that if heaven and earth itself should step in to shelter the sinner from the justice and wrath due to sin, it would turn them up by the roots. "It is easier for heaven and earth to pass away, than for one tittle of the law to fail," Luke, xvi. 17. If there appeared such flames, such thunderings, and tem- pests, as there were at the giving of the law, what flames and blackness will there appear at the execution thereof! And if at the giving of the law there appeared so much holiness and justice that it made all Israel fly, yea, holy Moses exceedingly fear and quake, what will become of these that God shall judge by the rigour of this law in the day of judgment? Exod. xix. 16; Heb. xi. 21. CC 好看 ​O what thunderings and lightnings, what earthquakes and tempests, will there be in every damned soul at the opening of this book? Then, indeed, will God visit them with thunder, and earthquake, and great noise; with storm, and tempest, and the flame of a devouring fire. For behold," saith the prophet, the Lord will come with fire, and with his chariots, like a whirl- wind, to render his anger with fury, and his re- bukes with flames of fire," Isa. xxix. 6; lxvi. 15. The Lord will come with fire-that is, in the flaming heart of his justice and holiness against | sin and sinners, to execute the rigour of his threatenings upon their perishing souls. Secondly, The second general head that is contained in this law to be opened at this day is, its exactness, aud purity, and strictness as to all acts of good that any poor creature hath done in this life, whereby he in the judgment will think to shelter or secure himself from the wrath of God; this is the rule, and line, and plummet, whereby every act of every man shall be mea- sured; and he whose righteousness is not found every way answerable to this law, which all will fall short of but they that have the righteousness of God by faith in Jesus Christ, he must perish, as he saith," Judgment also will I lay to the line, and righteousness will I lay to the plummet, and the hail shall sweep away the refuge of lies, and the water shall overflow the hiding places," (Rom. iii. 21, 22; Isa. xxviii. 17, 18)—that is, though men may now shelter themselves under legal repentance, cold profession, good meaning, think- ings, and doings, yet all these things must be measured and weighed in the balance of God's most righteous law; and, as I said, whatever in that day is not found the righteousness of God, it will be found a refuge of lies, and will be drowned by the overflowing of the wrath of God, as the waters of Noah overflowed the world, Mal. iv. 1. And hence it is that all the ungodly will at this day be found as stubble, and the law as fire; as it saith, as fire; as it saith," From his right hand went a fiery law. And again, "His lips are full of indignation, and his tongue as a devouring fire,' Deut. xxxiii. 2; Isa. xxx. 27. For as fire, where it seizeth, doth burn, eat, destroy, devour, and consume. so will the law all those that at this day shall be found under the transgression of the least tittle of it. It will be with these souls at the day of judgment as it is with those countries that are overrun with most merciless conquerors, who leave not anything behind them, but swal- low up all with fire and sword ; "for by fire, and i by his sword, will the Lord plead with all flesh, and the slain of the Lord shall be many," Isaiah, | lxvi. 16; Joel, iii. 13; Rev. xiv. 15—21. There are two things at the day of judgment will meet in their height and utmost strength, and they are sin and the law; for the judgment will not be till the iniquity of the world be full ripe. . Now, then, when sin is come to its full, having played all its pranks, and done all the mischief it can against the Lord of glory, then God brings forth the law, his holy and righteous law, one of which will now reign for ever-that is, either the law or sin; wherefore sin and sinners, they must tremble, with all that help and hold them up; for God will "magnify the law, and make it honourable,” (Isa. xlii. 21)—that is, will give it the victory over the world for ever, for that is holy, just, and good; they are unholy, unjust, and bad. unjust, and bad. Therefore by this law “will the Lord rain snares, fire, and brimstone, and a horrible tempest: this shall be the portion of their cup," Ps. xi. 5, 6. Let no man say, then, that because God is so famous in his mercy and patience in this day of his grace, that therefore he will not be fierce and dreadful in his justice. in the day of judgment; for judgment and jus- tice are the last things that God intends to bring upon the stage, which will then be to the full as terrible as now his goodness, and patience, and long-sufferance are admirable. "Lord, who knoweth the power of thine anger? even accord- ing to thy fear, so is thy wrath," Ps. xc. 11. You may see, if you will, a few of the sparks of the justice of God against sin and sinners- By his casting off angels for sin from heaven to hell; by his drowning the old world; by his burning of Sodom and Gomorrah to ashes, con- M M 1 546 DOCTRINAL DISCOURSES. demning them with an overthrow, making them an example to those that after should live un- godly, 2 Pet. ii. 4-6; Jude, 6, 7. "For whatsoever the law saith, it saith it to them that are under the law, that every mouth may be stopped, and all the world become guilty before God," Rom. iii. 19. Moses seems to wonder that the children of Israel could continue to live when they did but hear the law delivered on the mountain-"Did ever people," saith he, "hear the Lord speak out of the midst of the fire, as thou hast done, and live?" Deut. iv. 7. O that ye did but know the law, and the wondrous things that are written therein, before the Lord cause that fearful voice to be heard-" Cursed is every one that conti- every one that conti- nueth not in everything that is written in the book of the law to do them;" which curse must fall on all that walk not in all the commandments of God without iniquity; which none do, I say, but they that walk in Christ, who hath alone fulfilled them all, Gal. iii. 10; Ezek. xxxiii. 15; Col. ii. 10. The law is that which standeth at the entrance of the paradise of God as a flaming sword, turn- ing every way to keep out those that are not righteous with the righteousness of God, that have not skill to come to the throne of grace by that new and living way which he hath con- secrated for us through the veil, that is to say, his flesh, (Gen. iii. 24; Heb. i. 19, 20;) for though this law, I say, be taken away by Christ Jesus for all that truly and savingly believe, yet it remains in full force and power, in every tittle of it, against every soul of man that now shall be found in his tabernacle—that is, in himself, and out of the Lord Jesus; it lieth, I say, like a lion rampant at the gates of heaven, and will roar upon every unconverted soul, fiercely ac- cusing every one that now would gladly enter in through the gates into this city, Col. ii. 14; Rom. iii. 19; Job, xviii. 14. So, then, he that can answer all its most perfect and legal com- mands, and that can live in the midst of devour- ing fire, and there enjoy God and solace himself, he shall dwell on high, and shall not be hurt by this law" His place of defence shall be the munitions of rocks; bread shall be given him, and his waters shall be sure. Thine eyes shall behold the king in his beauty, they shall see the land that is very far off," John, v. 45; Isaiah, xxxiii. 14—18. Blessed, then, is he whose righteousness doth answer every point of the law of God, according to 1 Cor. i. 30; he shall be able to escape all those things that shall come to pass, and to stand before the Son of man; for in himself, our God is a consuming fire, and man out of Christ is but as stubble, chaff, thorns, briars, and fuel for the wrath of this holy and sinner- consuming God to seize upon for ever. Who can stand before his indignation? Who can abide the fierceness of his anger? His fury is poured out like fire, and the rocks are thrown down by him, Nahum, i. 6; Heb. xii. 29; Mal. iv. 1; Matt. iii. 12; Hebrews, vi. 7, 8; Isaiah, xxvii. 4; 2 Sam. xxiii. 6, 7. Now when these three books are thus opened, there will without doubt be sad throbbing and pricking in every heart that now stands for his life before the judgment-seat of Christ, the righteous Judge; and without all question they will be studying a thousand ways to evade and shift the stroke that by the sin that these three books do charge them with will immediately fall upon them. But now to cut off all these at a blow, forth- with appear the witnesses, who are ready to evince, and make full and soul-killing proof of every particular charged against them. And the first is God himself. "I," saith he, "will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hire- ling 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. iii. 5. This must needs be of great sway with every soul, that God should now come in. I will wit- ness, saith God, that these things of which you are accused before the Judge are true. I have seen all, know all, and write down all. There hath not been a thought in your heart, nor a word in your tongue, but I have known it alto- gether; all things have always been open and naked to mine eye. Yea, my eyelids try the children of men; I have known your down-sit- ting and your up-rising, and have understood your thoughts afar off. I have compassed your path, and am well acquainted with all your ways. 1. You have not continued in that state of na- ture in which I did at first create you; you have not liked to retain that knowledge and under- standing of God that you had, and might have had, by the very book of the creatures, Hebrews, iv. 13; Psalm xi. 4; cxxxix. 1-5; Eccles. vii. 29; Rom. i. You gave way to the sugges- tions of fallen angels, and so your foolish hearts were darkened, and alienated, and estranged from God. 2. All the creatures that were in the world have even condemned you; they have been fruit- ful, but you fruitless; they have been fearful of danger, but you foolhardy; they have taken the fittest opportunity for their own preservation, but thou hast both blindly and confidently gone on to thy punishment, Prov. xxii. 3. 3. Touching the book of my remembrance, who can contradict it? "Do not I fill heaven and earth? saith the Lord." Was not I in all places to behold, to see, and to observe thee in all thy ways? My eye saw the thief and the adul- terer, and I heard every lie and oath of the wicked. I saw the hypocrisy of the dissembler. "They have committed villany in Israel, and have committed adultery with their neighbours' wives, and have spoken lying words in my name, which I have not commanded them; even I know, and am a witness, saith the Lord," Jer. xxix. 23. 4. God will also come in against them for their transgressing his law, even the law which he delivered on Mount Sinai; he will, I say, open every tittle thereof in such order and truth, and apply the breach of each particular person. with such convincing arguments, that they will fall down silenced for ever" Every mouth shall be stopped, and all the world shall become guilty before God." Gangan kavandam DOCTRINAL DISCOURSES. 547 "" | Secondly, There is yet another witness for the condemning the transgressors of these laws, and that is conscience-" Their consciences also bear- ing witness," saith the apostle, 1 John, iii. Con- science is a thousand witnesses. Conscience will cry amen to every word that the great God doth speak against thee, Rom. ii. 14, 15. Con- science is a terrible accuser, it will hold pace with the witness of God as to the truth of evi- dence to a hair's breadth. The witness of con- science is of great authority, it convicts of guilt, and fasteneth it on every soul which it accuseth; and hence it is said, "If our hearts or conscience accuse us, 1 John, iii. 20. Conscience will thunder and lighten at this day; even the con- sciences of the most pagan sinners in the world will have sufficiently wherewith to accuse, to condemn, and to make paleness appear in their faces, and breaking in their loins, by reason of the force of its conviction. O the mire and dirt that a guilty conscience, when it is forced to speak, will cast up and throw out before the judgment-seat! It must out; none can speak peace nor health to that man upon whom God hath let loose his own conscience. Cain will now cry, "My punishment is greater than I can bear;" Judas will hang himself; and both Belshazzar and Felix will feel the joints of their loins to be loosened, and their knees to smite one against another, when conscience stirreth, Gen. iv. 13; Matt. xxvii. 3; Dan. v. 6; Acts, xxiv. 23; 1 Kings, ii. 44. When conscience is once tho- roughly awakened, as it shall be before the judg- ment-seat, God need say no more to the sinner than Solomon said to filthy Shimei, "Thou knowest all the wickedness that thy heart is privy to." As who should say, Thy conscience knoweth, and can well inform thee, of all the evil and sin that thou art guilty of. To all which it an- To all which it an- swereth, even as face answereth to face in a glass, or as an echo answereth the man that speaketh; as fast, I say, as God chargeth, conscience will cry out, Guilty, guilty; Lord, guilty of all, of every whit; I remember clearly all the crimes thou layest before me. Thus, I say, will con- science be a witness against the soul in the day of God. Thirdly, As God and conscience will at this day be most dreadful witnesses against the sin- ful man, so also will those several thoughts that have passed through man's heart be a wit- ness also against him. As he said before, "Their conscience also bearing witness, and their thoughts the meanwhile accusing, or else excusing one another, in the day when God shall judge the secrets of men by Jesus Christ, according to the gospel," Romans, ii. 14, 15. The thoughts come in as a witness for God against the sinner upon the account of that un- steadiness and variety that were in them, both touching God and their own selves. Sometimes the man thinks there is no God, but that every- thing hath its rise of itself, or by chance, or for- | tune "The fool hath said in his heart, There is no God," Psalm xiv. 1. K Sometimes, again, they think there is a God, but yet they think and imagine of him falsely. "Thou thoughtest that I was altogether such an one as thyself," saith God; "but I will reprove thee," Psalm 1. 21. Men think that because they can sin with de- light, that therefore God can let them escape without punishment. Nay, oftentimes they think that God doth either quite forget their wicked- ness, or else that he will be pleased with such satisfaction as they are pleased to give him, even a few howling prayers, feigned and hypocritical tears and weepings, which pass from them more from fear of the punishment of hell-fire than because they have offended so holy, so just, and so glorious a God, and so loving and so conde- scending a Jesus, Hos. vii. 14; Mal. ii. 13. Sometimes, again, they have had right thoughts of something of God, but not of him together; either thinking so of his justice as to drive them from him, and also cause them to put him out of their mind; or else so thinking of his mercy as that they quite forget his holiness and justice, Job, xxi. 14. Now both these are but base thoughts of God, and so erroneous and sinful thoughts. Sometimes also they have pretty right thoughts of God, both as to justice and mercy, but then, through the wretchedness of their unsatisfied nature, they, against this light and knowledge, do, with shut eyes and hardened hearts, rush fiercely, knowingly, and willingly again into their sins and wickedness, Heb. vi. 2—4; x. 26; 2 Pet. ii. 20. As men have these various thoughts of God, so also their thoughts are not steady about them- selves. 1. Sometimes they think they are sinners, and therefore they have need of mercy. 2. Sometimes, again, they think they are right- eous, and so have not so much need; mark, and yet both alike rotten and base; because as the last is altogether senseless, so the first is not at all savingly sensible, Mark, x. 17—23. 3. Sometimes, again, they think they are gods, that they shall never die; or that if they do die, yet they shall never rise again; or if they do rise again, yet they shall be saved, though they have lived vilely and in their sins all the days of their life. Now, I say, every one of these thoughts, with ten thousand more of the like na- ture, will God bring in against the rebels in the judgment-day, which thoughts shall every one of them be brought forth in their distinct order. He sheweth to man what is his thought." And, again, I know that thou canst do everything, and that no thought can be hid from thee. We read, that when the strangers at Jerusalem did but hear the apostles speak to every one of them in their own language, how it amazed and con- founded them. But, I say, how will they look and be amazed when God shall evidently, clearly, and fully speak out all their hearts, and every thought they have had before them! Luke, xviii. 11, 12; Ezek. xxviii. 1–7; 1 Cor. xv. 12; Deut. xxix. 18-20; Amos, iv. 13; Job, xlii. 2; Acts, ii. 6-8. Now the reason and strength of this witness will lie here, that God will by the variety and crossness that their thoughts had one to another, and by the contradiction that was in them, prove them sinners and ungodly; because that, I say, M M 2 548 DOCTRINAL DISCOURSES. sometimes they thought there was a God, some- times, again, they thought there was none; sometimes they thought that he was such a God, and sometimes, again, they thought of him quite contrary; sometimes they thought he was worth regarding, and sometimes they thought he was not; as also, sometimes they thought he would be faithful, both to mercy, and justice, and sinners, aud sometimes, again, they thought he would not. What greater argument now can there be to prove men vanity, froth, a lie, sinners, deluded by the devil, and such as had false apprehensions of God, his ways, his word, his justice, his holiness, of themselves, their sins, and every action? Now they will indeed appear a very lump of confusion, a mass of sin, a bundle of ignorance, of atheism, of unbelief, and of all things that should lay them obnoxious to the judgments of God. This will God, I say, by mustering up the thoughts of man, and by shewing of them that every imagination and thought of their heart was only evil, and that continually, (by shewing of them what staggering, drunken, wild, and uncomely thoughts they have had, both of him and of themselves,) convince them, cast them, and condemn them for sinners and transgressors against the book of the creatures, the book of his remembrance, and the book of the law. By the variety of their thoughts they shali be proved unstable, ignorant, wandering stars, clouds carried with a tempest, without order or guidance, and taken captive of the devil at his will. Now, while the wicked are thus standing upon their trial and lives before the judgment-seat, and that in the view of heaven and hell, they, I say, hearing and seeing such dreadful things, both written and witnessed against every one of them, and that by such books and such witnesses as do not only talk, but testify, and that with the whole strength of truth against them, they will then begin, though poorly, and without any ad- vantage, to plead for themselves, which plea will be to this effect:- | Lord, Lord, Lord, Lord; first thinking of this thing, and then of that, ever contending, seek- ing, and striving to enter in at this strait gate. As Christ saith, "When once the master of the house is risen up"-that is, "when Christ hath laid aside his mediation for sinners, and hath taken upon him only to judge and condemn, then will the wicked begin to stand without, and to knock and contend for a portion among them that are the blessed." Ah, how will their hearts twitter while they look upon the kingdom of glory! and how will they ache and throb at every view of hell, their proper place! still crying, O that we might inherit life, and O that we might escape eternal death ! But now, to take away all cavils and objections that of this nature will arise in the hearts of these men, forthwith the book of life is brought out for a conclusion, and a final end of eternal judgment. As John saith, "The books were opened, and another book was opened, which is the book of life, and the dead were judged out of those things that were written in the books, according to their works," Rev. xx. 12. But this book of life is not at this time opened, because there are not any godly to be tried; for as I have shewed before, their judgment is past and over before the wicked rise. The book of life, then, is now opened for further conviction of damned reprobates, that their mouths may be stopped for ever as touching all their cavils, con- tendings, and arguments against God's proceeding in judgment with them. For believe it, while God is judging them, they will fall to judging him again; but he will be justified in his sayings, "and will overcome when he is judged at this day," (Rom. iii. 1-7,) yet not by a hasty and angry casting them away, but by a legal and convincing proceeding against them, and over- throwing all their cavils by his manifest and in- vincible truth. Wherefore, to cut off all that they can say, he will now open the book of life before them, and will shew them what is written therein, both as to election, conversion, and a truly gospel conversation, and will convince them that they neither are of the number of his elect, neither were they ever regenerate, neither had they ever a truly gospel conversation in the world. Lord, we did find in the scriptures that thou didst send a Saviour into the world to deliver us from these sins and miseries; we heard this Saviour also published, and openly proffered to such poor sinners as we are. Lord, Lord, we also made profession of this Saviour, and were many of us frequenters of his holy ordinances. We have eaten and drank in thy presence, and thou hast taught in our streets. Lord, we have also some of us been preachers ourselves, we have prophesied in thy name, and in thy name have we cast out devils, and done many won- drous works. Nay, Lord, we did herd among thy people; we forsook the profane and wicked world, and carried our shining lamps before us in the face of all men; Lord, Lord, open to us, Matt. vii. 21-23; xxv. 1, 2, 10, 11; Luke, xiii. 24-28. All the while they are thus pleading and speaking for themselves, behold how earnestly they groan, how ghastly they look, and how now the brinish tears flow down like rivers from their eyes, ever redoubling their petition, By these three things, then, out of this book, thou who art not saved must at last be judged and overcome- First, Here will be tried whether thou art within that part of this book wherein all the elect are recorded; for all the elect are written here, as Christ saith, "Rejoice that your names are written in heaven;" and again, "In thy book," saith he to his Father, are all my members written," Luke, x. 20; Ps. cxxxix. 16; Heb. xii. 22, 23. 66 Now, then, if thy name be not found either among the prophets, apostles, or the rest of saints, thou must be put by as one that is cast away, as one polluted, and as an abominable branch; thy name is wanting in the genealogies and rolls of heaven, (Isaiah, xiv. 18, 19; Ezra, ii. 62;) thou art not pricked for everlasting life; therefore thou must not be delivered from that soul-amazing misery; for there are no souls DOCTRINAL DISCOURSES. 549 can, though they would give a thousand worlds, be delivered at the day of God but such that are found written in this book. Every one of those that are written, though never an one of those that are not written, shall in that day be delivered from the wrath to come, Dan. xii. 1. But, O methinks with what careful hearts will the damned now begin to look for their names in this book. Those that when once the long-suffering of God waited on them made light of all admonition, and slighted the counsel of making their calling and election sure, would now give thousands of treasures that they could but spy their names, though last and least, among the sons of God. But, I say, how will they fail, how will they faint, how will they die and languish in their souls, when they shall still as they look see their names wanting. What a pinch will it be to Cain to see his brother there recorded, and he himself left out? Absa lom will now swoon, and be as one that giveth up the ghost, when he shall see David his father and Solomon his brother written here, while he withal is written in the earth among the damned. Thus, I say, will sadness be added to sadness in the soul of the perishing world when they fail of finding their names in this part of the book of the life of the Lamb slain from the foundation of the world, Rev. xiii. 8. ; Secondly, The second part of this book is that in which is recorded the nature of conver- sion, of faith, love, &c. And those that have not had the effectual word of God upon them, and the true and saving operation of grace in their hearts, which is indeed the true life which is begun in every Christian, they will be found still not written in this book; for the living, the holy, living souls are they only that are written therein; as the prophet saith, "And he that re- maineth in Jerusalem shall be called holy, even every one that is written among the living in Jerusalem," Isa. iv. 3. Eternal life is already in this life begun in every soul that shall be saved as Christ saith, "He that believeth in me hath everlasting life." And again, "Whoso eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day," John, vi. 54. And hence they are called the living that are written in this book. Here, then, the Lord will open before thee what conversion is in the true and simple nature of it, which when thou beholdest thou wilt then be convinced that this thou hast missed of; for it must needs be that when thou beholdest by the records of heaven what a change, what a turn, what an alteration the work of regeneration maketh on every soul and in every heart where the effectual call, or the call according to his purpose, is, that thou who hast lived a stranger to this or that, hast contented thyself with the notion only, or a formal and feigned profession thereof, I say, it cannot be but that thou must forthwith fall down, and with grief conclude that thou hast no share in this part of the book of life neither—the living only are written herein; there is not one dead, carual, wicked man recorded here. No; but when the Lord shall at this day make mention of Rahab, of Babylon, of Philistia, and Ethiopia—that is, of all the cursed rabble and crew of the damned, then he will say that this man was born there—that is, amongst them, so hath his name where they have theirs ; namely, under the black rod, in the king's black book, where he hath recorded all his enemies and traitors. It shall be said of this man, of this ungodly man, that he was born there, (Psalm ixxxvii. 4;) that he lived and died in the state of nature, and so under the curse of God, even as others; for as he said of wicked Coniah, "Write this man childless," (Jeremiah, xxii. 30,) so he saith of every ungodly man that so departed out of this world, Write this man graceless. Wherefore, I say, among the Babylonians and Philistines, among the unbelieving Moors and pagans, his name will be found in the day when it will be inquired where every man was born; for God at this day will divide the whole world into these two ranks-the children of the world, and the children of Zion. Wherefore here is the honour, the privilege, and advantage that the godly above the wicked will have at the day of their counting, when the Lord maketh mention of Zion, it shall be then acknowledged that this and that (good) man were born in her. 66 The Lord shall count," saith the prophet, when he writeth up the people, that this man was born there," Psalm lxxxvii. 5, 6. This man had the work of conversion, of faith, and grace in his soul; this man is a child of Zion, of the heavenly Jerusalem, which is also written in heaven. "Blessed is the people that is in such a case," Gal. iv. 26; Heb. xii. 22, 23; Psalm cxliv. 15. (( But, poor soul, counters will not go for gold now; for though so long as thou didst judge thy- self by the crooked rule of thy own reason, and fancy, and affection, thou wast pure in thine own eyes, yet now thou must be judged alone by the words and rule of the Lord Jesus, which words shall not now, as in times past, be wrested and wrung both this way and that, to smooth thee up in thy hypocrite's hope and carnal confidence; but be thou king or keser, be thou who thou wilt, the word of Christ, and that with this in- terpretation only, it shall judge thee in the last day, John, xii. 44. Now will sinners begin to cry with loud and bitter cries, Oh! ten thousand worlds for a sav- ing work of grace. Crowns and kingdoms for the least measure of saving faith, and for the love that Christ will say is the love of his own Spirit. Now they will begin also to see the worth of a broken and a contrite spirit, and of walking with God, as living stones, in this world. But, alas! these things appear in their hearts to the damned too late; as also do all things else. This will be but like the repentance of the thief about whose neck is the halter, and he turning off the ladder; for the unfortunate hap of the damned will be, that the glory of heavenly things will not appear to them till out of season. Christ must now in- deed be shewed to them, as also the true nature of faith and all grace; but it will be when the door is shut, and mercy gone. They will pray and repent most earnestly; but it will be in the time of great waters of the floods of eternal ? 550 DOCTRINAL DISCOURSES. wrath, when they cannot come nigh him, 1 Tim. vi. 15; Matt. xxv. 10, 11; Ps. xxxii. 6. Well, then, tell me, sinner, if Christ should now come to judge the world, canst thou abide the trial of the book of life? art thou confident that thy profession, that thy conversion, thy faith, and all other graces thou thinkest thou hast, will prove gold, silver, and precious stones in this day? Behold, he comes as a refiner's fire, and as fuller's soap. Shalt thou indeed abide Shalt thou indeed abide the melting and washing of this day? Examine, I say, beforehand, and try thyself unfeignedly; "for every one that doth truth cometh to the light, that their deeds may be made manifest, that they are wrought in God," John, iii. 21. Thou sayest thou art a Christian, that also thou hast repented, dost believe, and love the Lord Jesus; but the question is, whether these things will be found of equal length, height, and breadth with the book of life, (Dan. v. 27;) or whether, when thou art weighed in the balance, thou wilt yet be found wanting. How if, when thou comest to speak for thyself before God, thou shouldst say Sibboleth instead of Shibboleth —that is, though almost, yet not rightly and na- turally the language of the Christians, Judges, xii. 4-6. If thou miss but one letter in thy evidence, thou art gone; for though thou mayst deceive thy own heart with brass instead of gold, and with tin instead of silver, yet God will not be so put off. You know how confident the foolish virgins were, and yet how they were deceived, Gal. vi. 7. They herded with the saints, they went forth from the gross pollutions of the world, they every one had shining lamps, and all went forth to meet the bridegroom, and yet they missed the kingdom, they were not written among the living in Jerusalem; they had not the true, powerful, saving work of conversion, of faith, and grace in their souls; they that are foolish take their lamps, but take no oil, no sav- ing grace, with them, Matt. xxv. 1-5. Thus you see how sinners will be put to it before the judgment-seat from these two parts of this book of life. But, Thirdly, There is yet another part of this book to be opened, and that is, that part of it in which are recorded those noble and Christian acts that they have done since the time of their conversion and turning to Christ. Here, I say, are recorded the testimony of the saints against sin and anti- christ, their suffering for the sake of God, their love to the members of Christ, their patience under the cross, and their faithful frequenting the assemblies of the saints, and their encourag- ing one another to bear up in his ways in the worst of times, even when the proud was called happy, and when they that wrought wickedness were even set up. As he there saith, "Then they that feared the Lord spake often one to another, and the Lord hearkened and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name," Mal. iii. 14—16. For indeed, as truly as any person hath his name found in the first part of this book of life, and his conversion in the second, so there is a third part in which there are his noble, spiritual, and holy actions recorded and set down. As it is said by the Spirit to John concerning those that suffered martyrdom for the truth of Jesus, 66 Write, Blessed are the dead that die in the Lord: Yea, saith the Spirit, for they rest from their la- bours, and their works follow them," Rev. xiv. 13. And hence it is that the labours of the saints and the book of life are mentioned together, sig- nifying that the travels, and labours, and acts of the godly are recorded therein, Phil. iv. 3. And hence it is again that the Lord doth tell Sardis that those among them that stood it out to the last gasp, in the faith and love of the gos- pel, should not be blotted out of the book of life, but they, with the work of God on their soul, and their labour for God in this world, should be confessed before his Father, and before his angels, Rev. iii. 5. This part of this book is in another place called "The book of the word of the Lord," (Num. xxi. 14,) because in it, I say, are recorded these famous acts of the saints against the world, flesh, and the devil. You find also how exact the Holy Ghost is in recording the travels, pains, labour, and good- ness of any of the children of Israel in their journey from Egypt to Canaan, which was a representation of the travels of the saints from nature to grace, and from grace to glory. King Ahasuerus kept in his library a book of records, wherein was written the good service that his sub- jects did for him at any time, which was a type also of the manner and order of heaven. And as sure as ever Mordecai, when search was made in the rolls, was found there to have done such and such service for the king and his kingdom, (Esther, vi. 1, 2,) so surely will it be found what every saint hath done for God at the day of in- quiry. You find in the Old Testament also, still as any of the kings of Judah died, there was surely a record in the book of Chronicles of their memorable acts and doings for their God, the church, and the commonwealth of Israel, which still doth further hold forth unto the children of men this very thing, that all the kings of the New Testament, which are the saints of God, have all their acts, and what they have done for their God, &c., recorded in the book of Chronicles in the heavenly Jerusalem. 1. Now, I say, when this part of the book of life shall be opened, what can be found in it of the good deeds and heaven-born actions of wicked men? Just nothing; for as it is not to be ex- pected that thorns should bring forth grapes, or that thistles should bear figs, so it cannot be ima- gined that ungodly men should have anything to their commendation recorded in this part of the What hast thou done, man, for book of life. God in this world? Art thou one of them that hast set thyself against those strong strugglings of pride, lust, covetousness, and secret wicked- ness that remain in thy heart, like Job and Paul? Job, i. 8; 2 Cor. x. 4, 5. 2. And do these strugglings against these things arise from pure love to the Lord Jesus, or from some legal terrors and conviction for sin, Gal. v. 6. 3. Dost thou, I say, struggle against thy lusts because thou dost in truth love the sweet, holy, DOCTRINAL DISCOURSES. 551 and blessed leadings of the Spirit of the Lord Jesus; its leadings of thee, I say, into his blood and death, for thy justification and deliverance from wrath to come, Phil. iii. 6-8; 2 Cor. v. 14. 4. What acts of self-denial hast thou done for the name of the Lord Jesus among the sons of men? I say, what house, what friend, what wife, what children, and the like, hast thou lost or left for the word of God and the testimony of his truth in the world? Matt. xix. 27, 28; Rev. xii. 10, 11. 5. Wast thou one of them that didst sigh and afflict thyself for the abominations of the times, and that Christ hath marked and recorded for such an one? Ezek. ix. 3, 4; Zeph. iii. 18. 6. In a word, art thou one of them that wouldst not be won, neither by fear, frowns, nor flatteries, to forsake the ways of God, or wrong thy con- science? or art thou one of them that slightest those opportunities that Satan and this world did often give thee to return to sin in secret. These be the men whose praise is in the gospel, and whose commendable and worthy acts are re- corded before the Judge of all the world, Heb. xi. 14, 15. Alas, alas! these things are strange things to a carnal and wicked man. Nothing of this hath been done by him in this life, and there- fore how can any such be recorded for him in the book of life; wherefore he must needs be shut out of this part also. As David saith, "Let them be blotted out of the book of the living, and not be written with the righteous,” Psa. lxix. 28. Thus, I say, the wicked will find nothing for their comfort, either in the first part of this book, where all the names of the elect are, neither will they find anything in the second part thereof, where are recorded the true nature and operation of effectual conversion, of faith, or love, or the like; and, I say, neither can anything be found in this third part wherein are recorded the worthy acts and memorable deeds of the saints of the Lord Jesus. Thus, when Christ therefore hath opened before them this book of life, and con- vinced the ungodly at this day out of it, he will then shut it up again, saying, I find nothing herein that will do you good; you are none of my elect, you are the sons of perdition. For as these things will be found clear and full in the book of life, so they will be found effectually wrought in the hearts of the elect, all whose con- version and perseverance shall now be opened before thy eyes, as a witness, I say, of the truth of what thou here seest opened before thee, and also of thy unregenerate estate. Now, thou wilt see what a turn, what a change, and what a clinging to God, to Christ, and his word and ways, there was found in the souls of the saved ones; here shall be seen also how resolvedly, unfeignedly, and heartily the true child of God did oppose, resist, and war against his most dear and darling lusts and corruptions. Now the saints are hidden ones, but then they shall be manifest; this is the morrow in which the Lord will shew who are his, and who they are that fear the Lord, and who that fear him not, Psalm lxxxiii. 3; 2 Samuel, xiv. 14; Num. xvi. 5; Mal. iii. 18. Now you shall see how Abraham left his country; how close good Lot did stick to God in profane and wicked Sodom; how the apostles left all to follow Jesus Christ; and how patiently they took all crosses, afflictions, perse- cutions, and necessities for the kingdom of hea- ven's sake, (Heb. xi. 8; 2 Pet. ii. 7, 8; Matthew, xix. 29 ;) how they endured burning, starving, stoning, hanging, and a thousand calamities; how they manifested their love to their Lord, his cause, and people in the worst of times, and in the days when they were most rejected, slighted, abused, and abased; "then shall the King say to them on his right hand," (and that when all the devils and damned sinners stand by,)" Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," (you are indeed the truly converted souls, as appears by the grace that was in your hearts ;) "for I was an hungred, and you gave me meat; I was thirsty, and you gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and you visited me; and in prison, and you came unto me," Matt. xxv. 34-36. You owned me, stood by me, and de- nied yourselves to nourish me and my poor members in our low, and weak, and most de- spised condition. This, I say, the world shall see, hear, and be witnesses of, against themselves and their souls for ever; for how can it be but these poor damned sinners should be forced to confess that they were both Christless and grace- less when they shall find, both in the book of life, and in the hearts of the holy and beloved souls, that which themselves are quite barren of and greatest strangers to. The saints by the fruits of regeneration even in this world do testify to the world, not only the truth of conversion in themselves, but also that they are yet Christless, and so heavenless, and salvationless, that are not converted, 1 Tim. vi. 12; 1 Thess. ii. 10; 2 Tim. ii. 2. But alas! while we are here, they will evade this testimony, both of our happiness, by calling our faith, phantasy; our communion with God, delusion; and the sincere profession of his word before the world, hypocrisy, pride, and arrogancy; yet, I say, when they see us on the right hand of Christ, commingled among the angels of light, and themselves on his left hand, and commingled with the angels of darkness; and, I say, when they shall see our bearts and ways opened before their eyes, and owned by the Judge for honest hearts and good ways, and yet the same ways that they hated, slighted, disowned, and contemned, what will they, or what can they say but thus-We fools counted their lives mad- ness, and their end to be without honour; but how are they numbered with the saints, and owned by God and Christ! And truly was it not that the world might, by seeing the turn that is wrought in the godly at their conversion, be convinced of the evil of their ways, or be left without excuse the more in the day of God, with some other reasons, they should not, I am persuaded, stay so long from heaven as they do, nor undergo so much abuse and hardship as frequently befals them. God, by the lengthening out the life of his people that are scattered here and there among men in this world, is making work for the day of judgment, and the overthrow of the implacable for ever and ever; and, as I have said, will by the con- 552 DOCTRINAL DISCOURSES. "" version, life, patience, self-denial, and heavenly- mindedness of his dear children give them a heavy and most dreadful blow. Now, when God hath thus laid open the work of grace, both by the book of life and the Christian's heart, then of itself will fall to the ground their plead- ing what gifts and abilities they had in this world; they will now see that gifts and grace are two things; and also, that whosoever is graceless, let their gifts be never so excellent, they must perish and be lost for ever; wherefore, for all their gifts, they shall be found the workers of iniquity, and shall be so judged and con- demned, Matt. vii. 22, 23. That is a notable place in the prophecy of Ezekiel, "Thus saith. "Thus saith the Lord," saith he, "If the prince (the Prince of life) give a gift to any of his sons"-that is, to any that are truly gracious-"the inherit- ance, or the profit that he gets thereby, "shall be his son's" that is, for the exercise of his gift he shall receive a reward; "but if he give a gift of his inheritance to one of his servants, (that is not a son,) then it shall be his (but) to the year of liberty; after it shall return to the prince," &c., Ezek. xlvi. 16, 17. This day of liberty it is now when the Judge is set upon the throne to judgment, even the glorious liberty of the children of God, (Rom. viii. 21 ;) wherefore then will Christ say to them that stand by, "Take from him the pound, and give it to him that hath ten pounds. This servant must not abide in the house for ever, though with the son it shall be so," John, viii. 35; Luke, xix. 24. A man may be used as a servant in the church of God, and may receive many gifts and much knowledge of the things of heaven, and yet at last himself be no more than a very bubble and nothing, 1 Cor. xiii. 1—3. But now, I say, at this day they shall clearly see the difference between gifts and grace, even as clearly as now they that have eyes can see the difference between gifts and ignorance and very foolishness. This our day doth indeed abound with gifts; many sparkling wits are seen in every corner; men have the word and truths of Christ at their fingers' ends; but alas, with many, yea, a great many, there is nought but wits and gifts; they are but words, all their religion lieth in their tongues and heads, the power of what they say and know is seen in others, not in themselves. These are like the lord on whom the king of Israel leaned, (2 Kings, vii. 17-21;) they shall see the plenty, the blessed plenty that God doth provide, and will bestow upon his church, but they shall not taste thereof. Before I conclude this matter, observe, first, that among all the objections and cavils that are made, and will be made, by the ungodly in the day of the Lord Jesus, they have not one hump about election and reprobation; they murmur not at all that they were not predestinated to eternal life; and the reason is, because then they shall see, though now they are blind, that God could in his prerogative royal, without prejudice to them that are damned, choose and refuse at pleasure; and besides, they at that day shall be convinced that there was so much reality and downright willingness in God in every tender of | grace and mercy to the worst of men, and also so much goodness, justness, and reasonableness in every command of the gospel of grace which they were so often entreated and beseeched to embrace, that they will be drowned in the con- viction of this that did refuse love, grace, reason, &c.; love, I say, for hatred, grace for sin, and things reasonable for things unreasonable and vain. Now they shall see they left glory for shame, God for the devil, heaven for hell, light for darkness. Now they shall see that though they made themselves beasts, yet God made them reasonable creatures, and that he did with reason expect that they should have adhered to, and have delighted in, things that are good, and according to God; yea, now they shall see, that though God did not determine to bring them to heaven against their hearts, and wills, and the love that they had to their sins; yet then they shall be convinced that God was far from infus- ing anything into their souls that should in the least hinder, weaken, obstruct, or let them in seeking the welfare of their souls. Now men will tattle and prattle at a mad rate about elec- tion and reprobation, and conclude that because all are not elected, therefore God is to blame that any are damned; but then they will see that they are not damned because they were not elected, but because they sinned; and also that they sinned, not because God put any weakness. into their souls, but because they gave way, and that wilfully, knowingly, and desperately, to Satan and his suggestions, and so turned away from the holy commandment delivered unto them; yea, then they will see, that though God at some times did fasten his cords about their heads, and heels, and hands, both by godly edu- cation and smarting convictions, yet they rushed away with violence from all, saying, "Let us break these bonds asunder, and cast their cords from us," Psalm ii. 1-3. "God will be justi- fied in his sayings, and clear when he judgeth,' (Psalm li. 4;) though their proud ignorance thinks to have and to multiply cavils against him. "" But, secondly, as the whole body of the elect, by the nature of conversion in their hearts, shall witness a non-conversion in the hearts of the wicked, and as the ungodly shall fall under the conviction of this cloud of witnesses, so, to in- crease their conviction there will also be opened before them all the labours of the godly, both ministers and others, and the pains that they have taken to save, if it had been possible, these damned wretches; and now will it come burning hot upon their souls how often they were fore- warned of this day; now they shall see that there was never any quarter-sessions nor general jail-delivery more publicly foretold of than this day. You know that the judges before they begin their assizes do give to the country in charge that they take heed to the laws and statutes of the king. Why, rebel, thou shalt be at this day convicted, that every sermon thou hast heard, and that every serious debate thou hast been at about the things of God, and laws of eternity, they were to thee as the judge's charge before the assizes and judgment began. Every exhorta- tion of every minister of God is as that which 擘 ​DOCTRINAL DISCOURSES. 553 İ Paul gave to Timothy, and commanded him to give in charge to others "I charge thee before God, and the Lord Jesus Christ, and the elect angels," saith he, "that thou observe these things;" and again, "I give thee charge in the sight of God, who quickeneth all things, and before Jesus Christ, who before Pontius Pilate witnessed a good confession; that thou keep this commandment without spot, unrebukeable, until the appearing of Jesus Christ," 1 Tim. iii. 21; vi. 6-13. These things give in charge, saith he, that they may be blameless. This, This, I say, hast thou heard and seen, and yet thou hast not held fast, but hast cast away the things that thou hast heard, and hast been warned of; alas! God will multiply his witnesses against thee. 1. Thy own vows and promises shall be a witness against thee that thou hast, contrary to thy light and knowledge, destroyed thy soul, as Joshua said to the children of Israel, when they said the Lord should be their God. Well, saith he, "Ye are witnesses against yourselves, that ye have chosen the Lord to serve him". that is, if now you turn back again, even this covenant and resolution of yours will in the great day be a witness against you-" and they said, We are witnesses," Josh. xxiv. 20—22. 2. Every time you have with your mouth said well of godliness, and yet gone on in wicked- ness, or every time you have condemned sin in others, and yet have not refrained it yourselves; I say, every such word and conclusion that hath passed out of thy mouth, sinner, it shall be as a witness against thee in the day of God and the Lord Jesus Christ; as Christ saith, "By thy words thou shalt be justified, and by thy words thou shalt be condemned." I observe, that talk with who you may, they will with their mouth say, serving of God, and loving of Christ, and walking in ways of holiness are best, and best will come of them. I observe again, that men that are grossly wicked themselves will yet, with heavy censures and judgments, condemn drunkenness, lying, covetousness, pride, and whoring, with all manner of abominations, in others, and yet, in the meantime, continue to be neglecters of God, and embracers of sin and the allurements of the flesh themselves. Why, such souls, every time they speak well of godliness, and continue in their sins, they do pass judg- ment upon themselves, and provide a witness, even their own mouth, against their own soul at the judgment-seat-"Out of thy own mouth," saith Christ, "will I judge thee, thou wicked servant;" thou knowest what I was, and that I loved to see all my servants zealous and active for me, that at my coming I might have received again what I gave thee with increase; thou oughtest, therefore, to have been busying thy- self in my work, for my glory, and thy own. good; but seeing thou hast, against thy own light and mouth gone contrary, angels, take this unprofitable servant, and cast ye him into utter darkness, there shall be weeping and gnashing of teeth; he sinned against his light, he shall go to hell against his will, Matthew, xxv. 26—31. The very same, I say, will befal all those that have used their mouth to condemn the sins of others, while they themselves lived in their sins. Saith God, O thou wicked wretch, thou didst know that sin was bad, thou didst condemn it in others, thou didst also condemn and pass judgment upon them for their sin, "Thou art therefore inexcusable, O man, whosoever thou art, that hast thus judged; for thou that judgest dost the same thing; wherefore, wherein thou hast judged another, thou hast condemned thy- self." I must, therefore, saith Christ, look upon thee to be no other but a sinner against thy own mouth, and cannot but judge thee as a despiser of my goodness, and the riches of my forbear- ance; by which means thou hast treasured up wrath against this day of wrath, and revelation of the righteous judgment of God, Romans, ii. 1--6. "He that knoweth to do good, and doth it not, to him it is sin." Thus will God, I say, judge and condemn poor sinners, even from and by themselves, to the fire, that lake of brimstone and fire. God hath said in his word, that rather than there shall want witness at the day of judgment against the workers of iniquity, the very dust of their city that shall cleave to his messengers that publish the gospel shall itself be a witness against them; and so Christ bid his servants say. "Into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city which cleaveth to us we do wipe off against you, &c. But I say unto you," saith he to his ministers," it shall be more toler- able for Sodom at the judgment than for that city," Luke, x. 10—15. It may be that when thou hearest that the dust of the street that cleaveth to a minister of the gospel, while thou rejectest his word of salvation, shall be a witness against thee at the day of judgment, thou wilt be apt to laugh, and say, The dust a witness! Witnesses will be scarce were dust is forced to come in to plead against a man. Well, sinner, mock not; God doth use to confound the great and mighty by things that are not, and that are despised. And how sayest thou? If God had said by a prophet to Pharaoh but two years before the plague that he would shortly come against him with one army of lice, and a second army of frogs, and with a third army of locusts, &c., and would destroy his land, dost thou think it had been wisdom in Pharaoh now to have laughed such tidings to scorn? "Is anything too hard for the Lord? Hath he said it, and shall he not bring it to pass?' You shall see in the day of judgment of what force all these things will be as witnesses against the ungodly. Many more witnesses might I here reckon up, but these at this time shall suffice to be nomi- nated; for out of the mouth of two or three wit- “And nesses every word shall be established. at the mouth of two or three witnesses shall he that is worthy of death be put to death," 2 Cor. xiii. 1; Deut. xvii. 6; John, viii. 17. Thus, then, the books being opened, the laws read, the witnesses heard, and the ungodly convicted, forthwith the Lord and Judge pro- ceeds to execution, and to that end doth pass the sentence of eternal death upon them, saying, : 554 DOCTRINAL DISCOURSES. (6 i Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels," Matt. XXV. 41-43. You are now by the book of the creatures, by the book of God's remembrance, by the book of the law, and by the book of life, adjudged guilty of high treason against God and me, and as murderers of your own souls, as these faithful and true witnesses here have testified, every one of them appearing in their most up- right testimony against you. Also, you never had a saving work of conversion and faith passed upon you, you died in your sins; neither can I find anything in the last part of this book that will serve your turn, no worthy act is here re- corded of you—" When I was an hungred, you gave me no meat; when I was thirsty, you gave me no drink; when I was a stranger, you took me not in; I was naked, but ye clothed me not; I was sick and in prison, but ye visited me not. >> I have made a thorough search among the records of the living, and find nothing of you, or of your deeds, therein-" Depart from me, ye cursed," &c. Thus will these poor ungodly creatures be stripped of all hope and comfort, and therefore must need fall into great sadness and wailing be- fore the Judge; yea, crying out, as being loath to let go all for lost; and even as the man that is fallen into the river will catch hold of any- thing when he is struggling for life, though it tend to hold him faster under the water to drown him, so, I say, while these poor creatures, as they lie struggling and twining under the ireful countenance of the Judge, they will bring out yet one more faint and weak groan, and there goes life and all; their last sigh is this-" Lord, when saw we thee an hungred, and gave thee no meat? or when saw we thee thirsty, and gave thee no drink? when saw we thee a stranger, and took thee not in? or naked, and clothed thee not? or when wast thou sick, or in prison, and we did not minister unto thee ?" Matt. xxv. 44. Thus, you see how loath the sinner is now to take a nay of life everlasting. He that once would not be persuaded to close with the Lord Jesus, though one should have persuaded him with tears of blood, behold how fast he now hangs about the Lord, what arguments he frames with mournful groans; how with shifts and words he seeks to gain the time, and to defer the exe- cution! Lord, open unto us! Lord, Lord, open unto us! Lord, thou hast taught in our streets, and we have both taught in thy name, and in thy name have we cast out devils. We have eaten and drank in thy presence. And when did we see thee an hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to thee? Matt. vii. 21-23; xxv. 10, 11. O poor hearts! how loath, how unwillingly do they turn away from Christ! How loath are they to par- take of the fruit of their ungodly doings! Christ must say, Depart once, and depart twice, before they will depart. When he hath shut the door upon them, yet they knock, and cry, "Lord, open unto us;" when he hath given them their answer, "that he knows them not," yet they plead and Wherefore he is fain to answer again, I tell you, I know you not whence you are; depart," Luke, xiii. 25-27. mourn. (6 Depart." O this word, Depart! How dreadful is it! with what weight will it fall on the head of every condemned sinner! For you must note that while the ungodly stand thus be- fore the Judge, they cannot choose but have a most famous view both of the kingdom of hea- ven and of the damned wights in hell. Now they see the God of glory, the King of glory, the saints of glory, and the angels of glory, and the kingdom in which they have their eternal abode; now they also begin to see the worth of Christ, and what it is to be smiled upon by him; from all which they must depart; and as, I say, they shall have the view of this, so they will most famously behold the pit, the bottomless pit, the fire, the brimstone, and the flaming beds that justice hath prepared for them of old, Jude, 4. Their associates, also, will be very conspicuous and clear before their watery eyes. They will see now what and which are devils, and who are damned souls; now their great-grandfather Cain, and all his brood, with Judas and his com- panions, must be their fellow-sighers in the flames and pangs for ever. O heavy day! O heavy word! This word "depart," therefore, it looketh two ways, and commands the damned to do so too. Depart from heaven, depart to hell; depart from life, depart to death; " depart from me" -now the ladder doth turn from under them indeed. The Saviour turns them off, the Saviour throws them down. He hath given him au- thority to execute judgment also, because he is the Son of man, John, v. 27. Depart from me: I would come to have done you good; but then you would not. Now, then, though you would have it never so willingly, yet you shall not. CC Depart from me, ye cursed." You lie open to the stroke of justice for your sins; ye for- saken, and left of God, ye vessels of wrath, ye despisers of God and goodness, you must now have vengeance feed on you; for you did when you were in the world feed on sin, and treasure up wrath against this day of wrath, and revela- tion of the righteous judgment of God, Rom. ii. 3-7. "Depart, ye cursed, into everlasting fire." Fire is that which of all things is the most in- sufferable and insupportable; wherefore by fire is shewed the grievous state of the ungodly after judgment. Who can eat fire, drink fire, and lie down in the midst of flames of fire? Yet this must the wicked do. Again; not only fire, but everlasting fire. "Behold how great a fire a little matter kindleth." A little sin, a little pleasure, a little unjust dealing and doing, what prepara- And tion is made for the punishment thereof. hence it is that the fire into which the damned fall is called the lake or sea of fire-" And who- soever," saith John, "was not found written in the book of life, was cast into the lake of fire and brimstone," Rev. xx. 15. Little did the sin- ner seriously think that when he was sinning against God, he was making such provision for his poor soul; but now it is too late to repent, his worm must never die, and his fire never shall be quenched, Mark, ix. 49. Though the time in which men commit sin is short, yet the DOCTRINAL DISCOURSES. 555 time of God's punishing of them for their sin is long. "L "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." In that he saith, prepared for the devil and his angels," he insinuates a further conviction upon the consciences of the damned. As if he had said, As for this fire and lake that you must go to, though you thought but little of it, because you were careless, yet I did betimes put you in mind of what would be the fruits of sin, even by preparing of this judgment for the devil and his angels. The devil in his creation is far more noble than you; yet when he sinned I spared him not. He sinned also before man; and I, upon his sinning, did cast him down from heaven to hell, and did hang the chains of everlasting dark- ness upon him, which might, yea, ought to have been a fair item to you to take heed, but you would not. Wherefore, seeing you have sinned as he hath done, and that, too, after he had both sinned and was bound over to eternal punish- ment, the same justice that layeth hold on these more noble creatures must surely seize on you, Jude, 6; Gen. xxxi. 2-5; Rev. xx. 1. The world should be convinced of judgment then, because the prince of the world is judged,' (John, vi. 8-10,) and that before they came to this condition of hearing the eternal sentence rattle in their ears; but seeing they did not re- gard it then, they must and shall feel the smart of it now. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." "" God would have men learn both what mercy and justice is to them by his shewing it to others; but if they be sottish and careless in the day of forbearance, they must learn by smarting in the day of rebukes and vengeance. Thus it was with the old world; God gave them one hundred and twenty years' warning by the preparation of Noah for the flood that should come; but foras- much as they then were careless, and would not consider the works of the Lord, nor his threaten- ing them by this preparation, therefore he brought in the flood upon the world of the ungodly, as he doth here the last judgment upon the workers of iniquity, and sweep them all away in their wilful ignorance, Matt. xxiv. 37-39. 66 Wherefore, I say, the Lord Chief Judge by these words, "prepared for the devil and his angels," doth as good as say, This fire into which now I send you, it did of itself, even in the pre- paration of it, (had you considered it,) forewarn you of this that now is come upon you. Hell- fire is no new or unheard-of thing; you cannot now plead that you heard not of it in the world, neither could you with any reason judge, that seeing I prepared it for angels, for noble, power- ful, and mighty angels, that you, poor dust and ashes, should escape the vengeance. 66 G Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." The sentence being thus passed, it remains now, the work being done, that every one goeth to his eternal station. Wherefore, forthwith this mighty company do now with heavy heart return again from before the judgment-seat, and that full hastily, God knoweth, for their proper centre is the hell of hell, into which they descend like a stone into a well, or like Pharaoh into the bottom of the Red Sea, Exod. xv. 10. For all hope being now taken from them, they must needs fall with violence into the jaws of eternal despera- tion, which will deal far worse with the souls of men, and make a greater slaughter in their tor- tured consciences, than the lions in the den with Daniel could possibly do with the men that were cast in among them, Dan. vi. 24. This is that which Paul calleth eternal judg- ment, because it is that which is last and final, Heb. vi. 2. Many are the judgments that God doth execute among the sons of men, some after this manner, and some after that, divers of which continue but for awhile, and none of them are eternal; no, the very devils and damned spirits in hell, though theirs is the longest and most ter- rible of all the judgments of God yet on foot, yet, I say, they must pass under another judg- ment, even this last, great, and final judgment- "The angels that kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgment of the great day," Jude, 6. And so also it is with damned souls; for both Sodom and Gomorrah, with all other, though already in hell in their souls, yet they must (as I have before shewed) all arise to this judgment, which will be their final judgment. Other of the judgments of God, as they have an end, so the end of many of them prove the profit on those on whom they are inflicted, being, I say, say, God's instruments of conversion to sinners, and so may fitly be compared to those petty judgments among men, as putting in the stocks, whipping, or burn- ing in the hand; which punishments and judg- ments do often prove profitable to those that are punished with them; but eternal judgment is like those more severe judgments among men, as be- heading, shooting to death, hanging, drawing and quartering, which take all, even health, time, and the like, and cut off all opportunity of good, leaving no place for mercy or amendment These shall go away into everlasting punish- ment," &c.. Matt. xxv. 40. This word, depart,' &c., is the last word the damned for ever are like to hear-I say, it is the last voice, and there- fore will stick longest, and with most power, on their slaughtered souls; there is no calling of it back again; it is the very wind-up of eternal judgment. Thus, then, the judgment being over, the kingdom ceaseth to be any longer in the hand of the man Christ Jesus, for as the judges here among men, when they have gone their circuit, do deliver up their commission to the king, so Christ the judge doth now deliver up his king- dom to his Father, (Matt. xxi. S,) and now all is swallowed up of eternity; the damned are swallowed up of eternal justice and wrath; the saved, of eternal life and felicity; and the Son also delivereth up, I say, the kingdom to the Father, and subjects himself under him that did put all things under him, that God may be all in all, 1 Cor. xv. 24-29. For now is the end come, and not before, even the end of the reign of death itself; for death, and hell, and sinners, and devils, must now 66 "> 556 DOCTRINAL DISCOURSES. together into the lake that burns with fire and brimstone, Rev. xx. 14, 15. And now is the end of Christ's reign as the Son of man, and the end of the reign of the saints with him, in this his kingdom, which he hath received of his Father for his work sake, which he did for him. and for his elect. "Then cometh the end," saith Paul, "when he shall have delivered up the kingdom to God the Father." But when shall that be? Why, he answers, saying, "When he shall have put down all rule, and all authority and power; for he must reign," saith he, "until he hath put all his enemies under his feet," (which will not be until the final sentence and judgment be over ;) "for the last enemy that shall be de- stroyed is death. For God hath put all things under his feet. But when he saith, All things are put under him, it is manifested he is excepted that did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject to him that did put all things under him, that God may be all in all." All things being now at this pass-to wit, every one being in its proper place, God in his, Christ in his, the saint in his, and the sinner in his, I shall conclude with this brief touch upon both the state of the good and bad after this eternal judgment-- 1. The righteous now shall never fear death, the devil, and hell more; and the wicked shall never hope of life. 2. The just shall ever have the victory over these things; but the wicked shall everlastingly be swallowed up of them. 3. The holy shall be in everlasting light; but the sinner in everlasting darkness. Without light, I say, yet in fire ever burning, yet not con- sumed; always afraid of death and hell, vehe- mently desiring to be annihilated to nothing; continually fearing to stay long in hell, and yet certainly sure they shall never come out of it; ever desiring the saints' happiness, and yet always envying their felicity; they would have it, be- cause it is easy and comfortable; yet cannot abide to think of it, because they have lost it for ever. Ever laden with the delight of sin; and yet that is the greatest torture, always desiring to put it out of their mind, and yet assuredly know they must for ever abide the guilt and tor- ment thereof. 4. The saints are always inflamed with the consideration of the grace that once they em- braced; but the wicked most flamingly tormented with the thoughts of rejecting and refusing it. 5. The just, when they think of their sins, they are comforted with the thoughts of their being delivered from them; but the ungodly, when they think of their righteousness, will gnaw themselves to think that this would not deliver them from hell. 6. When the godly think of hell, it will in- crease their comfort; but when the wicked think of heaven, it will twinge them like a serpent. Oh, this eternal judgment ! What would a damned soul give that there might be, though after thousands and hundreds of thousands of millions of years, an end put to this eternal judg- ment. But their misery is, they have sinned against a God that is eternal, they have offended that justice that will never be satisfied, and therefore they must abide the fire that never shall be quenched. Here is judgment, just and sad. | Again; as it will be thus with good and bad in general, so again, more particularly, when the wicked are thus adjudged, and condemned, and also received of the fiery gulf, then they shall find that as he that busieth himself to do good shall have more glory than others, so they that have been more busy and active in sin than others, they shall have more wrath and torment than others. For as doing good abundantly doth enlarge the heart to receive and hold more glory, so doing evil abundantly doth enlarge the heart and soul to receive punishment so much the more. And hence it is that you have such sayings as these, It shall be more tolerable in the judgment for Sodom than for others—that is, than for those that had sinned against much greater light and mercy. "For these," as he saith in another place, "shall receive greater damnation.” Yea, it staudeth to reason that he who had most light, most conviction, most means of conversion, and that was highest towards heaven, he must needs. have the greatest fall, and so sink deepest into the jaws of eternal misery. As one star-that is, as one saint-differeth from another in heaven, so one damned soul shall differ from another in hell. It is so among the devils themselves; they are some worse than others; Beelzebub is the prince or the chief of the devils, (Luke, x. 12; xx. 47; Matt. ix. 34; Mark, iii. 22)—that is, one that was most glorious in heaven, chief among the reprobate angels before his fall, and therefore sinned against the greater light, mercy, and goodness, and so became the chief for wicked- ness, and will also have as the wages thereof the chief of torments. For that will be true of the damned in hell which is prayed for against Babylon-"How much she hath glorified herself and lived deliciously, so much torment and sorrow give her," Isa. xiv. 2; Rev. xviii. 7. Can it be imagined that Judas should have no more tor- ment, who betrayed the Prince of life and Saviour of the world, than others who never came near his wickedness by ten thousand degrees? He that knew his master's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes; with many more stripes than others that through ignorance did commit sin worthy of many stripes. But why should I thus discourse of the degrees of the torments of the damned souls in hell? For he that suffers least, will the waters of a full cup be wrung out to him; the least measure of wrath will be the wrath of God, eternal and fiery wrath, insupportable wrath; it will lay the soul in the gulf of that second death, which will for ever have the mastery over the poor, damned, perish- ing sinner. "And death and hell were cast into the lake of fire; which is the second death. And whosoever was not found in the book of life, was cast into the lake of fire," Rev. xx. 14, 15. END OF DOCTRINAL DISCOURSES. A Ma Kg pada INDEX. PART I.-SUBJECTS DISCUSSED. PART II.-SCRIPTURES ILLUSTRATED. ADAM, fall of . how justified original character of Advocate, character of Christ as an Advocacy, Christ's, benefits of his priesthood. 9 PART I.- SUBJECTS DISCUSSED. > A. 9 INDEX. • how distinguished from Books, how opened at the judgment Burton, Mr., prefatory epistle by C. Calling, scriptural import of Campian, errors of the Jesuit Childhood, marks of Christian Children, how punished for sin Christ, ability of, to save . ascension of • • 482 475 how managed by him importance of its study. 503 473 • ●• • • • nature of necessity of 494 • practical improvement of 501 privileges arising from. 486 who are interested in 483 • Angels, their obedience and worship of Christ 89 Apostasy, danger of Apostolic testimony, designs of 151 359 186 Atonement of Christ, practical uses of • • • • • B. Backslider, how dealt with by Jehovah. . 326 importance of his return 57 Baptism, not essential to Christian fellowship 297 Blood, what to be born of 513 • • • PAGE 196 15 347 471 481 • · • design of his advent his agency in the resurrection his entire obedience to the law his equality with the Father. bis preparation for our redemption his readiness to save sinners. his resurrection on our account how and why to be imitated. • burial of completeness of his satisfaction deity and humanity of. • deserving of the whole glory of sal- vation • 97, 175 95 248 107 • 198 42 Christ, how maae a curse for us how the light of the world how we are justified by importance of faith in " ? " 9 , nature of his advocacy. nature of the covenant with power of > > PAGE 167 94 107 201 55 39, 99, 246 intercession of, founded on his merits 67 intercession of, its happy results 49 473 82 90 190 39, 214 65 176 96, 108 101, 184 158 471 76 100 355 127 preciousness of, to believers priesthood of priesthood of, unchangeable , prophetical office of. , resurrection of > 9 " importance of knowing him intercession of second coming of testimonies to his coming • the advocate of his people the false, marks of the final judge of the world the nature of his work. the work of the world created by him • Christians, counsels to . 292 381 Communion, evils of mixed 514 69 288 521 94 88 9 break it. • • > 539 of Christ 79 | Coming to God, by whom performed. danger of neglecting its advantages • tages of Covenant of works, its character • • meaning of the phrase. reasons for the duty • 90 118, 148 their duty to advocate the cause 202 10 Covenants, character of the two 379 Curse, how Christ was made a · • • • misery of those who are under it. • 296 who should enjoy it 295, 301 Conscience, in what sense a witness 547 nature of. 124, 132 Conviction of sin, importance of cherishing 213 Covenant, nature of one 239 Covenant of grace, Christ the messenger of 242 how and when made . 237 how men are interested in 268 importance of knowing it 213 privileges and advan- • 徽 ​• • • • • · 261 216, 220 who • 507 52 63 60 51 59 • • 222 215 217 167 560 INDEX. D. PAGE David, Christ the Son of . 153 54 Death, importance of preparation for its true character. scriptural import of. 196 520 Decrees of God, influence of, on reprobation 387 Devil, how destroyed by Christ how to be resisted stratagems of the 162 E. Election, how to be ascertained. its advantages to Christians its true character and end • Error, means of avoiding Errors, why permitted. Example, Christ an, in suffering F. Faith, aversion of Satan to • Fool, six signs of a · Forerunner, Christ a its connexion with justification. its importance Flesh, how and why taken by Christ. what to be born of • design of the Author's confession of grounds on which it rests how obtained. Fowler, Mr., exposure of his errors G. Gadara, man of, how justified God, his treatment of his Son scripture account of service of, important unity and character of. " Gospel, why preached to the reprobate Grace, by whom enjoyed. • how offered to sinners • Grow Heaven, meaning of the word state of Christians in Hell, importance of knowing it. nature of • • • • • Heresies, why permitted Holiness, its essential requisites the result of Christ's death Holy Ghost, sin against the . • • • . • • 280 476 291, 311 77, 147 116, 147 171 • • . 198 • 195 399 253 396 how shewn by the Father. 318 how shewn by the Holy Spirit 320 how shewn by the Lord Jesus 319 nature of that offered in the gospel. 308 importance of growth in 332 importance of studying the doctrine of . nature of that given to the elect reasons for salvation by the only source of salvation why free and unchangeable Khat 2. for 317 Η. ' • I. Imprisonment, tendency of the Author's Imputation, its import . • • • • • • 32 287 . 350 204 • 7, 366 30, 201 163 513 457 176 337 189 • 73, 92 • • • 17 169, 174 288 • • • · • 。 • • • • • • 330 . 402 327 323 237 · • • • • • 287 7 Jacob, how justified Jailor, the Philippian, how justified Jesus, his character and relation to us how tried by his enemies. Jews, how justified. > " > punished for the death of Christ their plan of salvation . Jonah the prophet, sign of Joshua, how justified Judgment, signs of approaching Judgment-day, acknowledged justice of advantages of Christians at • King, Christ a. " Justice of God, how illustrated Justification, danger of rejecting its influence on man its nature and import . " J. 2 • ? books opened at. final award of • treatment of the saints at L. Lamb of God, Christ the . Law of God, Christ made under the 98 316 54 462 | Nature, light of . 120 . 345 . 181 . 275 • not by the law only given to sinners. . 283, 534 539 553 531 187 33 47 7 21 351 righteousness by which obtained 289 to whom extended 11, 15 K. entirely fulfilled by Christ extent of its claims • • how Christians are freed from how esteemed by Christians • • • • • • • • Power of God, how illustrated Prayer, its nature and importance. P. Paul, his assertion of the resurrection Peace, how Christ is so to men. Penn, William, errors of . • Perseverance, how essential to salvation. • · importance of knowing it 212 • impossibility of salvation by . 226 in what sense a schoolmaster 128 375 state of those under . violated and rejected by man 7, 448 why given to man " 223 94 Light of the world, Christ the M. Magistracy, scriptural view of Man, character and condition of his danger of moral sleep . Men, their distance from God " Messenger of the covenant, Christ the Ministers of Christ, why opposed . • • Miracles of Christ, confirmatory of his mission Motives, Christian, their nature N. • • • • • • • • • • · • · . 177 • PAGE 16 18 294 196, 340 53 45 . 241 373 153 159 16 35 230 86 16 101 552 • 412 164 • 94 20 235 211 • 91, 362 519 180 . 382 . 314 187 204 86 341 INDEX. 561 PAGE Prayer, why offered in the name of Christ. 182 Preaching, conquests effected by 178 Priest, Christ a 176, 244 231 18 Principle, importance of Christian Prodigal son, how justified Professor, character of a legal Prophet, Christ a Quakers, errors of > و • > wicked's > • Q. • • • questions proposed by, answered questions proposed to R. 162 104 453 Redemption, how effected by Christ Regeneration, evidences of Repentance, how it may be too late Reprobate, impossibility of their salvation the gospel to be preached to the . 395 Reprobation, antiquity of. 397 • 387 causes of 388 existence of no cause of quarrel with God 9 not a hindrance to salvation true nature of · • • • • why it is by grace Satan, his operations on man how to be resisted • unchangeableness of Resurrection, certainty and manner of the Christian's. their need of an advocate. Salvation, causes of. . 115, 123, 146 141 111 • • • Satisfaction, completeness of Christ's Saul of Tarsus, how justified Saviour, character of Christ as a how to be thought of -, types of the fulfilled by Christ given only by Christ -, natural freedom of men from nature of. not attained by works S. • • • 109, 524 certainty and manner of the • 535 consequences of denying 523, 538 reasons for a . scriptural view of Righteousness, justifying, character of 521 520 7 , folly of seeking it in ourselves. • • • Sacrifice, Christ a Saints, their acknowledgments to Divine mercy . 385 • 393 394 386, 390 389 • • • • • • • • • · by 171, 242 • • 233 176 • 28 9 26 12 341 14 329 471 313 Scriptures, origin and design of Self-denial, nature and necessity of Self-knowledge, how acquired Shepherds, different kinds of Sin, confession of how introduced into the world how men are convinced of how taken upon himself by Christ nature of the unpardonable " the due acknowledgment of true character of " Sinners, deplorable condition of " > • inquiring, guarded from dangers how encouraged to come to God how punished. > Sins, how distinguished Solomon, how justified Soul of man, cause of its loss -, greatness of . how punished its danger its nature evidences of its being only grace. • 323 357 importance of attention to nature of • 43, 312, 352 not enjoyed by the reprobate . 396 the body concerned in who interested in. 316 321 327 68,92 . 189 . 248 18 154, 161 271 155 Zaccheus, how justified • nature of its loss • • • V. Virgin, Christ born of a W. • • • 444 433 449 428 . 429 438 . 432 passions of , powers of sin entertained by . Spirit, Holy, given to believers . his gifts and graces 430 446 76 47 received by Christ for his people 177 Surety, nature of a 240 • Watchfulness, duty of Christian Water of life, how a river nature of • T. Teachers, mischiefs of wicked Temptation, importance of watchfulness against Testimonies to Christ's coming N N PAGE 294 206 188 458 . 200 • . 392 92, 135 . 166 • 275 purity and clearness of what meant by it Wisdom of God, how illustrated World, character of its inhabitants created by Jesus Christ Worship, reason of Author's practices in Z. proceeding from the throne • • - Tests imposed on Christ by his enemies Thanksgiving, why offered in the name of Christ 197 68 323 . 189 : 197 198, 470 16 • • • • Thief, dying, how justified • Threatenings, Divine, how they illustrate the glory of Christ Throne of God, how to be understood Types of Christ, various • • • • • • * • • . 117 • . 106 • 158 159 • • • 29 1 184 18 184 413 155 84 508 409 417 412 418 408 187 19 90 294 1 18 I 1 562 INDEX. + ! CHAP. VERSE 1. 26, 27 2. 7 21. 4 18, 19 23. 3. 4. 17. 25. 16. 33. 25. 3. • 10, 14. 17-19 19. 2. 20. 21. 13. • 6 6. 18, 19 9. 4-6. 28. 67. GENESIS. 15. 5. 29. EXODUS. NUMBERS. DEUTERONOMY. 14. 13, 14 PART II. — SCRIPTURES ILLUSTRATED. - 1 SAMUEL. • 2 SAMUEL. 30.. 1 KINGS, 2 KINGS. 2. 8. 22. 20. 47. 4, 5 109. 17, 18 NEHEMIAH. PSALMS. 12, 13 PROVERBS. PAGE 435 434 15 15 388 16 156 46 46 156 156 24 11 452 441 479 474 -J 7 11 174 430 184 463 449 9. 26. 27. CHAP. VERSE 7. 20. 12. 14. 43. 44. 46. 50. 53. 63. 64. 3. 16. 18. 3. 11. 12. - 3. ECCLESIASTES. 2. 6. 10. 11. 18. 25. 6. 19. 6. 2. 2, 2,3 3, 4 6. 13. 1-3 7-9 21. 20. 12, 13 5-7 • ISAIAH. 2. 1 3. 4 8. 10. • • JEREMIAH. 1—6 . 4 . • EZEKIEL. ZECHARIAH. HOSEA. 27. 52. 28. 3-7 MALACHI. MATTHEW. 13-20 14, 15 42. 28. 28-36 1-3. 41. 41-43 • • • ་ · • • • · •· • • 492 449 491 12, 45 • PAGE 12 56 153 10 418 497 495 436 12 • 29 16 444 10 16 190 448 179 388 241 160 44 533 12 44 230 171, 442 554 174 96 CHAP. VERSE 1. 15. 24. 5. 8. 16. 1 14. 15. 19. 22. 1. 1. co 11- 5. 2. 7, 23. 25. 4. 34. 5. 20. 7. 42. 9. 25. 12. 4 16-21 15-29 21. 10. 31, 32 44. 43. 23. 24. 26. ܗ | ܐ 19. 22. 6. 46. 12. 14. 6. 13. 16. 17. 18, 19 38. 3-7 16. • ci | 2. 24. MARK. 1-9 . 13. 29. 3. 14, 15 36. 28, 29 44. 13. • • 4. 12. 7. 2, 3 9. 6 . • • LUKE. • 23, 24 20. 24. 19. 30. 20. 23-29 • · • 32, 33 • • JOHN. • 22-29 • ACTS. PAGE 159 157 17 427 96 186 175 158 84 157 17 17 438, 440 436 457 427 18 18 40 169 18 164 • 91 513 174 356 186 521 34 32 239 73 80 182 39 40, 480 172 96 173 177 73 52 18 115 INDEX. 563 CHAP. VERSE 13. || 15. 9 16. 3 24. 26. 1. 2. 3. ! 4. 11 5. | | │ 8. ∞ as 9. 7. 4 14. 15. 19. 2-11 8. 25. 8-10 14. 15-19 20. 6. 6. 14. 3. Į 23. 40, 41 48. 5. 6. | 14, 15 11. 21. 22. 10. 6 5-7 7 11. 11. 18. 1—6. • 18-20 12-14 13. 9-20 10-12 18. 21. 24. 32. 65 5 9-11 10-14 • • ROMANS. • • • Acts. • • • 1 CORINTHIANS. 6-8. 11-16 21. 13-19 20. • • • • • • PAGE 153 185 385 28 18 519 62 541 542 21 226 12 224 13, 47 361 174 43 347 26 223 9 215 346 446 254 25 47 190 183 169 385 386 451 14 398 385 531 299 301 532 530 166 521 436 2. CHAP. VERSE 15. 32. 3. 5. I 2. ai aj 3. | | 4. 5. I 1 1. 3. 2. 1. 2. 1 CORINTHIANS. 2. 39-44 50-54 56, 57 2 CORINTHIANS. 13, 14 6-15 14. 21. 1. 14. 21. 2. 5. 14. 15, 16 1—4 10, 11 13. 4 2, 3 9 20. 21. GALATIANS. 6. 6-8 13. • 2. 20, 21 • EPHESIANS. • • • • PHILIPPIANS. • COLOSSIANS. 2 TIMOTHY. • TITUS. • • • 13. 2 THESSALONIANS. 7,8 7, 11. • PAGB 523 524 526 183 183 375 358 271 23 181 22, 75 167 164 25 314, 529 27 13 184 528 316 176 311 180 10 185 186 536 . 184 CHAP. VERSE 1. 2. | | 1 2, 3 14. 1-4 14, 15 16. 16. 1-5 . 20. 16. 21. 25. 9. 12. 27. 28. 8-10 10. 39. 4. 14. 4. 6. 7. 10. 11. 13. 4. 7. 1. 2. 3. 4. 5. 1. 14. 1. 2. 1. I 1, 2 9 2. 1. HEBREWS. 18, 19 5. 18. JAMES. 1 PETER. T. C. Savill, Printer, 107, St. Martin's Lane, Charing Cross. 14, 15 2 PETER. • 1 JOHN. • 5 16-18 1-3. 11, 12 22. 17.. 14. 20. JUDE. • REVELATION. 8: PAGE 155 26 315 357 162 9 • 332 57 247 165 240 39 67 438 184 164 488 497 15 183 33 355 190 170 9 33 434 372 470 . 537 173 66, 174 191 539 408 7 + . pas pak tulla a pr 1. : NON CIRCULATING i : པ ར མ བ 1:|: ས པ ས ས be to I ; ! ! III UNIVERSITY OF MICHIGAN QUILHAMI 3 9015 06843 4961 1837 ARTES LIBRARY VERITAS UNIVERSITY OF MICHIGAN 2 CRUCIBUS VO TUEBOR CASAMAN IMIANKUMU JARD J SCIENTIA SI-QUÆRIS-PENINSULAM-AMŒNAM. CIRCUMSPICE OF THE THE DUFFIELD LIBRARY VILMAZĀK UZSA MATANG HIN MUIKUMIJA FUTA MUDA VIKKIÄNKEN IN TOURNAMENÍ THE GIFT OF THE TAPPAN PRESBY- TERIAN ASSOCIATION BARDSTRAN BINDUS RDIS .. 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